THE EARLY CHURCH FATHERS WRITINGS - VOLUME 31
Ambrose of Milan: Treatises on the Faith, the Holy Spirit and the Christian Life
c. AD 375 – 397

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the thirty-first volume of a series that gathers the writings of the early Church
in order of date, from the generation after the apostles down to the eighth century. This
volume holds Ambrose of Milan, Treatises on the Faith, the Holy Spirit and the Christian
Life, from the period about AD 375 – 397.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in older public-domain translations.

IN THIS VOLUME

Ambrose was a Roman governor who was chosen bishop of Milan in AD 374 while he was still
unbaptised. He was a preacher, a statesman and a writer of hymns, and the teacher through
whom Augustine came to the faith. He died in AD 397.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


EXPOSITION OF THE CHRISTIAN FAITH
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EXPOSITION OF THE CHRISTIAN FAITH Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

INTRODUCTION

Prologue.

The author praises Gratian's zeal for instruction in the Faith, and speaks lowly of his
own merits. Taught of God Himself, the Emperor stands in no need of human instruction; yet
this his devoutness prepares the way to victory. The task appointed to the author is
difficult: in the accomplishment whereof he will be guided not so much by reason and
argument as by authority, especially that of the Nicene Council. 1. The Queen of the
South, as we read in the Book of the Kings, came to hear the wisdom of Solomon. Likewise
King Hiram sent to Solomon that he might prove him. So also your sacred Majesty, following
these examples of old time, has decreed to hear my confession of faith. But I am no
Solomon, that you should wonder at my wisdom, and your Majesty is not the sovereign of a
single people; it is the Augustus, ruler of the whole world, that has commanded the
setting forth of the Faith in a book, not for your instruction, but for your approval.

2. For why, august Emperor, should your Majesty learn that Faith which, from your earliest
childhood, you have ever devoutly and lovingly kept? "Before I formed thee in thy mother's
belly I knew thee," saith the Scripture, "and before thou camest forth out of the womb I
sanctified thee." Sanctification, therefore, cometh not of tradition, but of inspiration;
therefore keep watch over the gifts of God. For that which no man hath taught you, God
hath surely given and inspired. 3. Your sacred Majesty, being about to go forth to war,
requires of me a book, expounding the Faith, since your Majesty knows that victories are
gained more by faith in the commander, than by valour in the soldiers. For Abraham led
into battle three hundred and eighteen men, and brought home the spoils of countless foes;
and having, by the power of that which was the sign of our Lord's Cross and Name, overcome
the might of five kings and conquering hosts, he both avenged his neighbour and gained
victory and the ransom of his brother's son. So also Joshua the son of Nun, when he could
not prevail against the enemy with the might of all his army, overcame by sound of seven
sacred trumpets, in the place where he saw and knew the Captain of the heavenly host. For
victory, then, your Majesty makes ready, being Christ's loyal servant and defender of the
Faith, which you would have me set forth in writing.

4. Truly, I would rather take upon me the duty of exhortation to keep the Faith, than that
of disputing thereon; for the former means devout confession, whereas the latter is liable
to rash presumption. Howbeit, forasmuch as your Majesty has no need of exhortation, whilst
I may not pray to be excused from the duty of loyalty, I will take in hand a bold
enterprise, yet modestly withal, not so much reasoning and disputing concerning the Faith
as gathering together a multitude of witness. 5. Of the Acts of Councils, I shall let that
one be my chief guide which three hundred and eighteen priests, appointed, as it were,
after the judgment of Abraham, made (so to speak) a trophy raised to proclaim their
victory over the infidel throughout the world, prevailing by that courage of the Faith,
wherein all agreed. Verily, as it seems to me, one may herein see the hand of God,
forasmuch as the same number is our authority in the Councils of the Faith, and an example
of loyalty in the records of old.

CHAPTER I.

The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and
after explaining the significance of the names "God" and "Lord," shows clearly the
difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only
bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. 6.
Now this is the declaration of our Faith, that we say that God is One, neither dividing
His Son from Him, as do the heathen, nor denying, with the Jews, that He was begotten of
the Father before all worlds, and afterwards born of the Virgin; nor yet, like Sabellius,
confounding the Father with the Word, and so maintaining that Father and Son are one and
the same Person; nor again, as doth Photinus, holding that the Son first came into
existence in the Virgin's womb: nor believing, with Arius, in a number of diverse Powers,
and so, like the benighted heathen, making out more than one God. For it is written:
"Hear, O Israel: the Lord thy God is one God."

7. For God and Lord is a name of majesty, a name of power, even as God Himself saith: "The
Lord is My name," and as in another place the prophet declareth: "The Lord Almighty is His
name." God is He, therefore, and Lord, either because His rule is over all, or because He
beholdeth all things, and is feared by all, without difference. 8. If, then, God is One,
one is the name, one is the power, of the Trinity. Christ Himself, indeed, saith: "Go ye,
baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit." In
the name, mark you, not in the names." 9. Moreover, Christ Himself saith: "I and the
Father are One." "One," said He, that there be no separation of power and nature; but
again, "We are," that you may recognize Father and Son, forasmuch as the perfect Father is
believed to have begotten the perfect Son, and the Father and the Son are One, not by
confusion of Person, but by unity of nature.

10. We say, then, that there is one God, not two or three Gods, this being the error into
which the impious heresy of the Arians doth run with its blasphemies. For it says that
there are three Gods, in that it divides the Godhead of the Trinity; whereas the Lord, in
saying, "Go, baptize the nations in the name of the Father and of the Son and of the Holy
Spirit," hath shown that the Trinity is of one power. We confess Father, Son, and Spirit,
understanding in a perfect Trinity both fulness of Divinity and unity of power. 11. "Every
kingdom divided against itself shall quickly be overthrown," saith the Lord. Now the
kingdom of the Trinity is not divided. If, therefore, it is not divided, it is one; for
that which is not one is divided. The Arians, however, would have the kingdom of the
Trinity to be such as may easily be overthrown, by division against itself. But truly,
seeing that it cannot be overthrown, it is plainly undivided. For no unity is divided or
rent asunder, and therefore neither age nor corruption has any power over it.

CHAPTER II.

The Emperor is exhorted to display zeal in the Faith. Christ's perfect Godhead is shown
from the unity of will and working which He has with the Father. The attributes of
Divinity are shown to be proper to Christ, Whose various titles prove His essential unity,
with distinction of Person. In no other way can the unity of God be maintained. 12. "Not
every one that saith unto Me Lord, Lord, shall enter into the kingdom of heaven," saith
the Scripture. Faith, therefore, august Sovereign, must not be a mere matter of
performance, for it is written, "The zeal of thine house hath devoured me." Let us then
with faithful spirit and devout mind call upon Jesus our Lord, let us believe that He is
God, to the end that whatever we ask of the Father, we may obtain in His name. For the
Father's will is, that He be entreated through the Son, the Son's that the Father be
entreated.

13. The grace of His submission makes for agreement [with our teaching], and the acts of
His power are not at variance therewith. For whatsoever things the Father doeth, the same
also doeth the Son, in like manner. The Son both doeth the same things, and doeth them in
like manner, but it is the Father's will that He be entreated in the matter of what He
Himself proposeth to do, that you may understand, not that He cannot do it otherwise, but
that there is one power displayed. Truly, then, is the Son of God to be adored and
worshipped, Who by the power of His Godhead hath laid the foundations of the world, and by
His submission informed our affections. 14. Therefore we ought to believe that God is
good, eternal, perfect, almighty, and true, such as we find Him in the Law and the
Prophets, and the rest of the holy Scriptures, for otherwise there is no God. For He Who
is God cannot but be good, seeing that fulness of goodness is of the nature of God: nor
can God, Who made time, be in time; nor, again, can God be imperfect, for a lesser being
is plainly imperfect, seeing that it lacks somewhat whereby it could be made equal to a
greater. This, then, is the teaching of our faith-that God is not evil, that with God
nothing is impossible, that God exists not in time, that God is beneath no being. If I am
in error, let my adversaries prove it.

15. Seeing, then, that Christ is God, He is, by consequence, good and almighty and eternal
and perfect and true; for these attributes belong to the essential nature of the Godhead.
Let our adversaries, therefore, deny the Divine Nature in Christ,-otherwise they cannot
refuse to God what is proper to the Divine Nature. 16. Further, that none may fall into
error, let a man attend to those signs vouchsafed us by holy Scripture, whereby we may
know the Son. He is called the Word, the Son, the Power of God, the Wisdom of God. The
Word, because He is without blemish; the Power, because He is perfect; the Son, because He
is begotten of the Father; the Wisdom, because He is one with the Father, one in eternity,
one in Divinity. Not that the Father is one Person with the Son; between Father and Son is
the plain distinction that comes of generation; so that Christ is God of God, Everlasting
of Everlasting, Fulness of Fulness.

17. Now these are not mere names, but signs of power manifesting itself in works for while
there is fulness of Godhead in the Father, there is also fulness of Godhead in the Son,
not diverse, but one. The Godhead is nothing confused, for it is an unity: nothing
manifold, for in it there is no difference. 18. Moreover, if in all them that believed
there was, as it is written, one soul and one heart: if every one that cleaveth to the
Lord is one spirit, as the Apostle hath said: if a man and his wife are one flesh: if all
we mortal men are, so far as regards our general nature, of one substance: if this is what
the Scripture saith of created men, that, being many, they are one, who can in no way be
compared to Divine Persons, how much more are the Father and the Son one in Divinity, with
Whom there is no difference either of substance or of will!

19. For how else shall we say that God is One? Divinity maketh plurality, but unity of
power debarreth quantity of number, seeing that unity is not number, but itself is the
principle of all numbers.

CHAPTER III.

By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a
passage, taken from the Book of Isaiah, is compared with others and expounded in such sort
as to show that in the Son there is no diversity from the Father's nature, save only as
regards the flesh; whence it follows that the Godhead of both Persons is One. This
conclusion is confirmed by the authority of Baruch. 20. Now the oracles of the prophets
bear witness what close unity holy Scripture declares to subsist between the Father and
the Son as regards their Godhead. For thus saith the Lord of Sabaoth: "Egypt hath
laboured, and the commerce of the Ethiopians and Sabeans: mighty men shall come over to
thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and
they shall fall down before thee, and to thee shall they make supplication: for God is in
thee, and there is no God beside thee. For thou art God, and we knew it not, O God of
Israel."

21. Hear the voice of the prophet: "In Thee," he saith, "is God, and there is no God
beside Thee." How agreeth this with the Arians' teaching? They must deny either the
Father's or the Son's Divinity, unless they believe, once for all, unity of the same
Divinity. 22. "In Thee," saith he, "is God"-forasmuch as the Father is in the Son. For it
is written, "The Father, Who abideth in Me, Himself speaketh," and "The works that I do,
He Himself also doeth." And yet again we read that the Son is in the Father, saying, "I am
in the Father, and the Father in Me." Let the Arians, if they can, make away with this
kinship in nature and unity in work. 23. There is, therefore, God in God, but not two
Gods; for it is written that there is one God, and there is Lord in Lord, but not two
Lords, forasmuch as it is likewise written: "Serve not two lords." And the Law saith:
"Hear, O Israel! The Lord thy God is one God;" moreover, in the same Testament it is
written: "The Lord rained from the Lord." The Lord, it is said, sent rain "from the Lord."
So also you may read in Genesis: "And God said,-and God made," and, lower down, "And God
made man in the image of God;" yet it was not two gods, but one God, that made [man]. In
the one place, then, as in the other, the unity of operation and of name is maintained.
For surely, when we read "God of God," we do not speak of two Gods.

24. Again, you may read in the forty-fourth psalm how the prophet not only calls the
Father "God" but also proclaims the Son as God, saying: "Thy throne, O God, is for ever
and ever." And further on: "God, even thy God, hath anointed thee with the oil of gladness
above thy fellows." This God Who anoints, and God Who in the flesh is anointed, is the Son
of God. For what fellows in His anointing hath Christ, except such as are in the flesh?
You see, then, that God is by God anointed, but being anointed in taking upon Him the
nature of mankind, He is proclaimed the Son of God; yet is the principle of the Law not
broken. 25. So again, when you read, "The Lord rained from the Lord," acknowledge the
unity of Godhead, for unity in operation doth not allow of more than one individual God,
even as the Lord Himself has shown, saying: "Believe Me, that I am in the Father, and the
Father in Me: or believe Me for the very works' sake." Here, too, we see that unity of
Godhead is signified by unity in operation.

26. The Apostle, careful to prove that there is one Godhead of both Father and Son, and
one Lordship, lest we should run into any error, whether of heathen or of Jewish
ungodliness, showed us the rule we ought to follow, saying: "One God, the Father, from
Whom are all things, and we in Him, and one Lord, Jesus Christ, by Whom are all things,
and we by Him." For just as, in calling Jesus Christ "Lord," he did not deny that the
Father was Lord, even so, in saying, "One God, the Father," he did not deny true Godhead
to the Son, and thus he taught, not that there was more than one God, but that the source
of power was one, forasmuch as Godhead consists in Lordship, and Lordship in Godhead, as
it is written: "Be ye sure that the Lord, He is God. It is He that hath made us, and not
we ourselves."

27. "In thee," therefore, "is God," by unity of nature, and "there is no God beside Thee,"
by reason of personal possession of the Substance, without any reserve or difference. 28.
Again, Scripture speaks, in the Book of Jeremiah, of One God, and yet acknowledges both
Father and Son. Thus we read: "He is our God, and in comparison with Him none other shall
be accounted of. He hath discovered all the way of teaching, and given it to Jacob, His
servant, and to Israel, His beloved. After these things He appeared upon earth, and
conversed with men." 29. The prophet speaks of the Son, for it was the Son Himself Who
conversed with men, and this is what he says: "He is our God, and in comparison with Him
none other shall be accounted of." Why do we call Him in question, of Whom so great a
prophet saith that no other can be compared with Him? What comparison of another can be
made, when the Godhead is One? This was the confession of a people set in the midst of
dangers; reverencing religion, and therefore unskilled in strife of argument.

30. Come, Holy Spirit, and help Thy prophets, in whom Thou art wont to dwell, in whom we
believe. Shall we believe the wise of this world, if we believe not the prophets? But
where is the wise man, where is the scribe? When our peasant planted figs, he found that
whereof the philosopher knew nothing, for God hath chosen the foolish things of this world
to confound the strong. Are we to believe the Jews? for God was once known in Jewry. Nay,
but they deny that very thing, which is the foundation of our belief, seeing that they
know not the Father, who have denied the Son.

CHAPTER IV.

1 The Unity of God is necessarily implied in the order of Nature, in the Faith, and in
Baptism. The gifts of the Magi declare (1) the Unity of the Godhead; (2) Christ's Godhead
and Manhood. The truth of the doctrine of the Trinity in Unity is shown in the Angel
walking in the midst of the furnace with Shadrach, Meshach, and Abednego. 31. All nature
testifies to the Unity of God, inasmuch as the universe is one. The Faith declares that
there is one God, seeing that there is one belief in both the Old and the New Testament.
That there is one Spirit, all holy, grace witnesseth, because there is one Baptism, in the
Name of the Trinity. The prophets proclaim, the apostles hear, the voice of one God. In
one God did the Magi believe, and they brought, in adoration, gold, frankincense, and
myrrh to Christ's cradle, confessing, by the gift of gold, His Royalty, and with the
incense worshipping Him as God. For gold is the sign of kingdom, incense of God, myrrh of
burial.

2 32. What, then, was the meaning of the mystic offerings in the lowly cattle-stalls, save
that we should discern in Christ the difference between the Godhead and the flesh? He is
seen as man, He is adored as Lord. He lies in swaddling-clothes, but shines amid the
stars; the cradle shows His birth, the stars His dominion; it is the flesh that is wrapped
in clothes, the Godhead that receives the ministry of angels. Thus the dignity of His
natural majesty is not lost, and His true assumption of the flesh is proved. 33. This is
our Faith. Thus did God will that He should be known by all, thus believed the three
children, and felt not the fire into the midst whereof they were cast, which destroyed and
burnt up unbelievers, whilst it fell harmless as dew upon the faithful, for whom the
flames kindled by others became cold, seeing that the torment had justly lost its power in
conflict with faith. For with them there was One in the form of an angel, comforting them,
to the end that in the number of the Trinity one Supreme Power might be praised. God was
praised, the Son of God was seen in God's angel, holy and spiritual grace spake in the
children.

CHAPTER V.

The various blasphemies uttered by the Arians against Christ are cited. Before these are
replied to, the orthodox are admonished to beware of the captious arguments of
philosophers, forasmuch as in these especially did the heretics put their trust. 34. Now
let us consider the disputings of the Arians concerning the Son of God. 35. They say that
the Son of God is unlike His Father. To say this of a man would be an insult. 36. They say
that the Son of God had a beginning in time, whereas He Himself is the source and ordainer
of time and all that therein is. We are men, and we would not be limited to time. We began
to exist once, and we believe that we shall have a timeless existence. We desire after
immortality-how, then, can we deny the eternity of God's Son, Whom God declares to be
eternal by nature, not by grace?

37. They say that He was created. But who would reckon an author with his works, and have
him seem to be what he has himself made? 38. They deny His goodness. Their blaspheming is
its own condemnation, and so cannot hope for pardon. 39. They deny that He is truly Son of
God, they deny His omnipotence, in that whilst they admit that all things are made by the
ministry of the Son, they attribute the original source of their being to the power of
God. But what is power, save perfection of nature? 40. Furthermore, the Arians deny that
in Godhead He is One with the Father. Let them annul the Gospel, then, and silence the
voice of Christ. For Christ Himself has said: "I and the Father are one." It is not I who
say this: Christ has said it. Is He a deceiver, that He should lie? Is He unrighteous,
that He should claim to be what He never was." But of these matters we will deal
severally, at greater length, in their proper place.

41. Seeing, then, that the heretic says that Christ is unlike His Father, and seeks to
maintain this by force of subtle disputation, we must cite the Scripture: "Take heed that
no man make spoil of you by philosophy and vain deceit, according to the tradition of men,
and after the rudiments of this world, not according to Christ; for in Him dwelleth all
the fulness of Godhead in bodily shape." 42. For they store up all the strength of their
poisons in dialetical disputation, which by the judgment of philosophers is defined as
having no power to establish aught, and aiming only at destruction. But it was not by
dialectic that it pleased God to save His people; "for the kingdom of God consisteth in
simplicity of faith, not in wordy contention."

CHAPTER VI.

By way of leading up to his proof that Christ is not different from the Father, St.
Ambrose cites the more famous leaders of the Arian party, and explains how little their
witness agrees, and shows what defence the Scriptures provide against them. 43. The
Arians, then, say that Christ is unlike the Father; we deny it. Nay, indeed, we shrink in
dread from the word. Nevertheless I would not that your sacred Majesty should trust to
argument and our disputation. Let us enquire of the Scriptures, of apostles, of prophets,
of Christ. In a word, let us enquire of the Father, Whose honour these men say they
uphold, if the Son be judged inferior to Him. But insult to the Son brings no honour to
the good Father. It cannot please the good Father, if the Son be judged inferior, rather
than equal, to His Father. 44. I pray your sacred Majesty to suffer me, if for a little
while I address myself particularly to these men. But whom shall I choose out to cite?
Eunomius? or Arius and Aetius, his instructors? For there are many names, but one
unbelief, constant in wickedness, but in conversation divided against itself; without
difference in respect of deceit, but in common enterprise breeding dissent. But wherefore
they will not agree together I understand not.

45. The Arians reject the person of Eunomius, but they maintain his unbelief and walk in
the ways of his iniquity. They say that he has too generously published the writings of
Arius. Truly, a plentiful lavishing of error! They praise him who gave the command, and
deny him who executed it! Wherefore they have now fallen apart into several sects. Some
follow after Eunomius or Aëtius, others after Palladius or Demophilus and Auxentius, or
the inheritors of this form of unbelief. Others, again, follow different teachers. Is
Christ, then, divided? Nay; but those who divide Him from the Father do with their own
hands cut themselves asunder. 46. Seeing, therefore, that men who agree not amongst
themselves have all alike conspired against the Church of God, I shall call those whom I
have to answer by the common name of heretics. For heresy, like some hydra of fable, hath
waxed great from its wounds, and, being ofttimes lopped short, hath grown afresh, being
appointed to find meet destruction in flames of fire. Or, like some dread and monstrous
Scylla, divided into many shapes of unbelief, she displays, as a mask to her guile, the
pretence of being a Christian sect, but those wretched men whom she finds tossed to and
fro in the waves of her unhallowed strait, amid the wreckage of their faith, she, girt
with beastly monsters, rends with the cruel fang of her blasphemous doctrine.

47. This monster's cavern, your sacred Majesty, thick laid, as seafaring men do say it is,
with hidden lairs, and all the neighbourhood thereof, where the rocks of unbelief echo to
the howling of her black dogs, we must pass by with ears in a manner stopped. For it is
written: "Hedge thine ears about with thorns;" and again: "Beware of dogs, beware of evil
workers;" and yet again: "A man that is an heretic, avoid after the first reproof, knowing
that such an one is fallen, and is in sin, being condemned of his own judgment." So then,
like prudent pilots, let us set the sails of our faith for the course wherein we may pass
by most safely, and again follow the coasts of the Scriptures.

CHAPTER VII.

The likeness of Christ to the Father is asserted on the authority of St. Paul, the
prophets, and the Gospel, and especially in reliance upon the creation of man in God's
image. 48. The Apostle saith that Christ is the image of the Father-for he calls Him the
image of the invisible God, the first-begotten of all creation. First-begotten, mark you,
not first-created, in order that He may be believed to be both begotten, in virtue of His
nature, and first in virtue of His eternity. In another place also the Apostle has
declared that God made the Son "heir of all things, by Whom also He made the worlds, Who
is the brightness of His glory, and the express image of His substance." The Apostle calls
Christ the image of the Father, and Arius says that He is unlike the Father. Why, then, is
He called an image, if He hath no likeness? Men will not have their portraits unlike them,
and Arius contends that the Father is unlike the Son, and would have it that the Father
has begotten one unlike Himself, as though unable to generate His like.

49. The prophets say: "In Thy light we shall see light;" and again: "Wisdom is the
brightness of everlasting light, and the spotless mirror of God's majesty, the image of
His goodness." See what great names are declared! "Brightness," because in the Son the
Father's glory shines clearly: "spotless minor," because the Father is seen in the Son:
"image of goodness," because it is not one body seen reflected in another, but the whole
power [of the Godhead] in the Son. The word "image" teaches us that there is no
difference; "expression," that He is the counterpart of the Father's form; and
"brightness" declares His eternity. The "image" in truth is not that of a bodily
countenance, not one made up of colours, nor modelled in wax, but simply derived from God,
coming out from the Father, drawn from the fountainhead. 50. By means of this image the
Lord showed Philip the Father, saying, "Philip, he that sees Me, sees the Father also. How
then dost thou say, Show us the Father? Believest thou not that I am in the Father, and
the Father in Me?" Yes, he who looks upon the Son sees, in portrait, the Father. Mark what
manner of portrait is spoken of. It is Truth, Righteousness, the Power of God: not dumb,
for it is the Word; not insensible, for it is Wisdom; not vain and foolish, for it is
Power; not soulless, for it is the Life; not dead, for it is the Resurrection. You see,
then, that whilst an image is spoken of, the meaning is that it is the Father, Whose image
the Son is, seeing that no one can be his own image.

51. More might I set down from the Son's testimony; howbeit, lest He perchance appear to
have asserted Himself overmuch, let us enquire of the Father. For the Father said, "Let us
make man in Our image and likeness." The Father saith to the Son "in Our image and
likeness," and thou sayest that the Son of God is unlike the Father. 52. John saith,
"Beloved, we are sons of God, and it doth not yet appear what we shall be: we know that if
He be revealed, we shall be like Him." O blind madness! O shameless obstinacy! We are men,
and, so far as we may, we shall be in the likeness of God: dare we deny that the Son is
like God? 53. Therefore the Father hath said: "Let us make man in Our image and likeness."
At the beginning of the universe itself, as I read, the Father and the Son existed, and I
see one creation. I hear Him that speaketh. I acknowledge Him that doeth: but it is of one
image, one likeness, that I read. This likeness belongs not to diversity but to unity.
What, therefore, thou claimest for thyself, thou takest from the Son of God, seeing,
indeed, that thou canst not be in the image of God, save by help of the image of God.

CHAPTER VIII.

The likeness of the Son to the Father being proved, it is not hard to prove the Son's
eternity, though, indeed, this may be established on the authority of the Prophet Isaiah
and St. John the Evangelist, by which authority the heretical leaders are shown to be
refuted. 54. It is plain, therefore, that the Son is not unlike the Father, and so we may
confess the more readily that He is also eternal, seeing that He Who is like the Eternal
must needs be eternal. But if we say that the Father is eternal, and yet deny this of the
Son, we say that the Son is unlike the Father, for the temporal differeth from the
eternal. The Prophet proclaims Him eternal, and the Apostle proclaims Him eternal; the
Testaments, Old and New alike, are full of witness to the Son's eternity. 55. Let us take
them, then, in their order. In the Old Testament-to cite one out of a multitude of
testimonies-it is written: "Before Me hath there been no other God, and after Me shall
there be none." I will not comment on this place, but ask thee straight: "Who speaks these
words,-the Father or the Son?" Whichever of the two thou sayest, thou wilt find thyself
convinced, or, if a believer, instructed. Who, then, speaks these words, the Father or the
Son? If it is the Son, He says, "Before Me hath there been no other God;" if the Father,
He says, "After Me shall there be none." The One hath none before Him, the Other none that
comes after; as the Father is known in the Son, so also is the Son known in the Father,
for whensoever you speak of the Father, you speak also by implication of His Son, seeing
that none is his own father; and when you name the Son, you do also acknowledge His
Father, inasmuch as none can be his own son. And so neither can the Son exist without the
Father, nor the Father without the Son. The Father, therefore, is eternal, and the Son
also eternal.

56. "In the beginning was the Word, and the Word was with God, and the Word was God. The
same was in the beginning with God." "Was," mark you, "with God." "Was"-see, we have "was"
four times over. Where did the blasphemer find it written that He "was not." Again, John,
in another passage-in his Epistle-speaketh of "That which was in the beginning." The
extension of the "was" is infinite. Conceive any length of time you will, yet still the
Son "was." 57. Now in this short passage our fisherman hath barred the way of all heresy.
For that which was "in the beginning" is not comprehended in time, is not preceded by any
beginning. Let Arius, therefore, hold his peace. Moreover, that which was "with God" is
not confounded and mingled with Him, but is distinguished by the perfection unblemished
which it hath as the Word abiding with God; and so let Sabellius keep silence. And "the
Word was God," This Word, therefore, consisteth not in uttered speech, but in the
designation of celestial excellence, so that Photinus' teaching is refuted. Furthermore,
by the fact that in the beginning He was with God is proven the indivisible unity of
eternal Godhead in Father and Son, to the shame and confusion of Eunomius. Lastly, seeing
that all things are said to have been made by Him, He is plainly shown to be author of the
Old and of the New Testament alike; so that the Manichaean can find no ground for his
assaults. Thus hath the good fisherman caught them all in one net, to make them powerless
to deceive, albeit unprofitable fish to take.

CHAPTER IX.

St. Ambrose questions the heretics and exhibits their answer, which is, that the Son
existed, indeed, before all time, yet was not co-eternal with the Father, whereat the
Saint shows that they represent the Godhead as changeable, and further, that each Person
must be believed to be eternal. 58. Tell me, thou heretic,-for the surpassing clemency of
the Emperor grants me this indulgence of addressing thee for a short space, not that I
desire to confer with thee, or am greedy to hear thy arguments, but because I am willing
to exhibit them,-tell me, I say, whether there was ever a time when God Almighty was not
the Father, and yet was God. "I say nothing about time," is thy answer. Well and subtly
objected! For if thou bringest time into the dispute, thou wilt condemn thyself, seeing
that thou must acknowledge that there was a time when the Son was not, whereas the Son is
the ruler and creator of time. He cannot have begun to exist after His own work. Thou,
therefore, must needs allow Him to be the ruler and maker of His work.

59. "I do not say," answerest thou, "that the Son existed not before time;" but when I
call Him "Son," I declare that His Father existed before Him, for, as you say, father
exists before son." But what means this? Thou deniest that time was before the Son, and
yet thou wilt have it that something preceded the existence of the Son-some creature of
time,-and thou showest certain stages of generation intervening, whereby thou dost give us
to understand that the generation from the Father was a process in time. For if He began
to be a Father, then, in the first instance, He was God, and afterwards He became a
Father. How, then, is God unchangeable? For if He was first God, and then the Father,
surely He has undergone change by reason of the added and later act of generation. 60. But
may God preserve us from this madness; for it was but to confute the impiety of the
heretics that we brought in this question. The devout spirit affirms a generation that is
not in time, and so declares Father and Son to be co-eternal, and does not maintain that
God has ever suffered change.

61. Let Father and Son, therefore, be associated in worship, even as They are associated
in Godhead; let not blasphemy put asunder those whom the close bond of generation hath
joined together. Let us honour the Son, that we may honour the Father also, as it is
written in the Gospel. The Son's eternity is the adornment of the Father's majesty. If the
Son hath not been from everlasting, then the Father hath suffered change; but the Son is
from all eternity, therefore hath the Father never changed, for He is always unchangeable.
And thus we see that they who would deny the Son's eternity would teach that the Father is
mutable.

CHAPTER X.

Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that
the Divine Generation is not to be thought of after the fashion of human procreation, nor
to be too curiously pried into. With the difficulties thence arising he refuses to deal,
saying that whats ever terms, taken from our knowledge of body, are used in speaking of
this Divine Generation, must be understood with a spiritual meaning. 65. Hear now another
argument, showing clearly the eternity of the Son. The Apostle says that God's Power and
Godhead are eternal, and that Christ is the Power of God-for it is written that Christ is
"the Power of God and the Wisdom of God." If, then, Christ is the Power of God, it follows
that, forasmuch as God's Power is eternal, Christ also is eternal. 63. Thou canst not,
then, heretic, build up a false doctrine from the custom of human procreation, nor yet
gather the wherewithal for such work from our discourse, for we cannot compass the
greatness of infinite Godhead, "of Whose greatness there is no end," in our straitened
speech. If thou shouldst seek to give an account of a man's birth, thou must needs point
to a time. But the Divine Generation is above all things; it reaches far and wide, it
rises high above all thought and feeling. For it is written: "No man cometh to the Father,
save by Me." Whatsoever, therefore, thou dost conceive concerning the Father-yea, be it
even His eternity-thou canst not conceive aught concerning Him save by the Son's aid, nor
can any understanding ascend to the Father save through the Son. "This is My dearly-
beloved Son," the Father saith. "Is" mark you-He Who is, what He is, forever. Hence also
David is moved to say: "O Lord, Thy Word abideth for ever in heaven," -for what abideth
fails neither in existence nor in eternity.

64. Dost thou ask me how He is a Son, if He have not a Father existing before Him? I ask
of thee, in turn, when, or how, thinkest thou that the Son was begotten. For me the
knowledge of the mystery of His generation is more than I can attain to, -the mind fails,
the voice is dumb-ay, and not mine alone, but the angels' also. It is above Powers, above
Angels, above Cherubim, Seraphim, and all that has feeling and thought, for it is written:
"The peace of Christ, which passeth all understanding." If the peace of Christ passes all
understanding, how can so wondrous a generation but be above all understanding? 65. Do
thou, then (like the angels), cover thy face with thy hands, for it is not given thee to
look into surpassing mysteries! We are suffered to know that the Son is begotten, not to
dispute upon the manner of His begetting. I cannot deny the one; the other I fear to
search into, for if Paul says that the words which he heard when caught up into the third
heaven might not be uttered, how can we explain the secret of this generation from and of
the Father, which we can neither hear nor attain to with our understanding?

66. But if you will constrain me to the rule of human generation, that you may be allowed
to say that the Father existed before the Son, then consider whether instances, taken from
the generation of earthly creatures, are suitable to show forth the Divine Generation. If
we speak according to what is customary amongst men, you cannot deny that, in man, the
changes in the father's existence happen before those in the son's. The father is the
first to grow, to enter old age, to grieve, to weep. If, then, the son is after him in
time, he is older in experience than the son. If the child comes to be born, the parent
escapes not the shame of begetting. 67. Why take such delight in that rack of questioning?
You hear the name of the Son of God; abolish it, then, or acknowledge His true nature. You
hear speak of the womb-acknowledge the truth of undoubted begetting. Of His heart-know
that here is God's word. Of H is right hand-confess His power. Of His face-acknowledge His
wisdom. These words are not to be understood, when we speak of God, as when we speak of
bodies. The generation of the Son is incomprehensible, the Father begets impassibly, and
yet of Himself and in ages inconceivably remote hath very God begotten very God. The
Father loves the Son, and you anxiously examine His Person; the Father is well. pleased in
Him, you, joining the Jews, look upon Him with an evil eye; the Father knows the Son, and
you join the heathen in reviling Him.

CHAPTER XI.

It cannot be proved from Scripture that the Father existed before the Son, nor yet can
arguments taken from human reproduction avail to this end, since they bring in absurdities
without end. To dare to affirm that Christ began to exist in the course of time is the
height of blasphemy. 68. You ask me whether it is possible that He Who is the Father
should not be prior in existence. I ask you to tell me when the Father existed, the Son as
yet being not; prove this, gather it from argument or evidence of Scripture. If you lean
upon arguments, you have doubtless been taught that God's power is eternal. Again, you
have read the Scripture that saith: "O Israel, if thou wilt hearken unto Me, there shall
be no new God in thee, neither shalt thou worship a strange God." The first of these
commands betokens [the Son's] eternity, the second His possession of an identical nature,
so that we can neither believe Him to have come into existence after the Father, nor
suppose Him the Son of another Divinity. For if He existed not always with the Father, He
is a "new" [God]; if He is not of one Divinity with the Father, He is a "strange" [God].
But He is not after the Father, for He is not "a new God;" nor is He "a strange God," for
He is begotten of the Father, and because, as it is written, He is "God above all, blessed
for ever."

69. But if the Arians believe Him to be a strange God, why do they worship Him, when it is
written: "Thou shalt worship no strange God"? Else, if they do not worship the Son, let
them confess thereto, and the case is at an end,-that they deceive no one by their
professions of religion. This, then, we see, is the witness of the Scriptures. If you have
any others to produce, it will be your business to do so. 70. Let us now go further, and
gather the truth in conclusion from arguments. For although arguments usually give place,
even to human evidence, still, heretic, argue as thou wilt. "Experience teaches us," you
say, "that the being which generates is prior to that which is generated." I answer:
Follow our customary experience through all its departments, and if the rest agree
herewith, I oppose not your claim that your point be granted; but if there be no such
agreement, how can you claim assent on this one point, when in all the rest you lack
support? Seeing, then, that you call for what is customary, it comes about that the Son,
when He was begotten of the Father, was a little child. You have seen Him an infant,
crying in the cradle. As the years passed, He has gone forward from strength to strength-
for if He was weak with the weakness of things begotten, He must also have fallen under
the weakness, not only of birth, but of life also.

71. But perchance you run to such a pitch of folly as not to flinch from asserting these
things of the Son of God, measuring Him, as you do, by the rule of human infirmity. What,
then, if, while you cannot refuse Him the name of God, you are bent to prove Him, by
reason of weakness, to be a man? What if, whilst you examine the Person of the Son, you
are calling the Father in question, and whilst you hastily pass sentence upon the Former,
you include the Latter in the same condemnation! 72. If the Divine Generation has been
subject to the limits of time,-if we suppose this, borrowing from the custom of human
generation, then it follows, further, that the Father bare the Son in a bodily womb, and
laboured under the burden whilst ten months sped their courses. But how can generation, as
it commonly takes place, be brought about without the help of the other sex? You see that
the common order of generation was not the commencement, and you think that the courses of
generation, which are ruled by certain necessities whereunto bodies are subject, have
always prevailed. You require the customary course, I ask for difference of sex: you
demand the supposition of time, I that of order: you enquire into the end, I into the
beginning. Now surely it is the end that depends on the beginning, not the beginning on
the end.

73. "Everything," say you, "that is begotten has a beginning, and therefore because the
Son is the Son, He has a beginning, and came first into existence within limits of time.
Let this be taken as the word of their own mouth; as for myself, I confess that the Son is
begotten, but the rest of their declaration makes me shudder. Man, dost thou confess God,
and diminish His honour by such slander? From this madness may God deliver us.

CHAPTER XII.

Further objections to the Godhead of the Son are met by the same answer-to wit, that they
may equally be urged against the Father also. The Father, then, being in no way confined
by time, place, or anything else created, no such limitation is to be imposed upon the
Son, Whose marvellous generation is not only of the Father, but of the Virgin also, and
therefore, since in His generation of the Father no distinction of sex, or the like, was
involved, neither was it in His generation of the Virgin. 74. The next objection is this:
"If the Son has not those properties which all sons have, He is no Son." May Father, Son,
and Holy Spirit pardon me, for I would propound the question in all devoutness. Surely the
Father is, and abides for ever: created things, too, are as God hath ordained them. Is
there any one, then, amongst these creatures which is not subject to the limitations of
place, time, or the fact of having been created, or to some originating cause or creator,
Surely, none. What, then?Is there any one of them whereof the Father stands in need? So to
say were blasphemy. Cease, then, to apply to the Godhead what is proper only to created
existences, or, if you insist upon forcing the comparison, bethink you whither your
wickedness leads. God forbid that we should even behold the end thereof.

75. We maintain the answer given by piety. God is Almighty, and therefore God the Father
needs none of those things, for in Him there is no changing, nor any place for such help
as we need, we whose weakness is supported by means of things of this kind. But He Who is
Almighty, plainly He is uncreate, and not confined to any place, and surpasses time.
Before God was not anything-nay, even to speak about anything being before God is a grave
sin. If, then, you grant that in the nature of God the Father there is nought that implies
a being sustained, because He is God, it follows that nothing of this sort can be supposed
to exist in the Son of God, nothing that connotes a beginning, or growth, forasmuch as He
is "very God of very God." 76. Seeing, then, that we find not the customary order
prevailing, be content, Arian, to believe in a miraculous generation of the Son. Be
content, I say, and if you believe me not, at least have respect unto the voice of God
saying, "To whom have ye esteemed Me to be like?" and again: "God is not like a man that
He should repent." If, indeed, God works mysteriously, seeing that He doth not work any
work, or fashion anything, or bring it to completion, by labor of hands, or in any course
of days, "for He spake, and they were made; He gave the word and they were created," why
should we not believe that He Whom we acknowledge as a Creator, mysteriously working,
discerning it in His works, also begat His Son in a mysterious manner? Surely it is
fitting that He should be regarded as having begotten the Son in a special and mysterious
way. Let Him Who hath the grace of majesty unrivalled likewise have the glory of
mysterious generation.

77. Not only Christ's generation of the Father, but His birth also of the Virgin, demands
our wonder. You say that the former is like unto the manner wherein we men are conceived.
I will show-nay more, I will compel you yourself to confess, that the latter also hath no
likeness to the manner of our birth. Tell me how it was that He was born of Mary, with
what law did His conception in a Virgin's womb agree, how there could be any birth without
the seed of a man, how a maiden could become great with child, how she became a mother
before experience of such intercourse as is between wives and husbands. There was no
[visible] cause,-and yet a son was begotten. How, then, came about this birth, under a new
law? 78. If, then, the common order of human generation was not found in the case of the
Virgin Mary, how can you demand that God the Father should beget in such wise as you were
begotten in? Surely the common order is determined by difference of sex; for this is
implanted in the nature of our flesh, but where flesh is not, how can you expect to find
the infirmity of flesh? No man calls in question one who is better than he is: to believe
is enjoined upon you, without permission to question. For it is written, "Abraham believed
God, and it was accounted to him for righteousness." Language is vain to set forth, not
only the generation of the Son, but even the works of God, for it is written: "All His
works are executed in faithfulness;" His works, then, are done in faithfulness, but not
His generation? Ay, we call in question that which we see not, we who are bidden to
believe rather than enquire of that we see.

CHAPTER XIII.

Discussion of the Divine Generation is continued. St. Ambrose illustrates its method by
the same example as that employed by the author of the Epistle to the Hebrews. The duty of
believing what is revealed is shown by the example of Nebuchadnezzar and St. Peter. By the
vision granted to St. Peter was shown the Son's Eternity and Godhead-the Apostle, then,
must be believed in preference to the teachers of philosophy, whose authority was
everywhere falling into discredit. The Arians, on the other hand, are shown to be like
unto the heathen. 79. It will be asked: "In what sort was the Son begotten?" As one who is
for ever, as the Word, as the brightness of eternal light, for brightness takes effect in
the instant of its coming into existence. Which example is the Apostle's, not mine. Think
not, then, that there was ever a moment of time when God was without wisdom, any more than
that there was ever a time when light was without radiance. Judge not, Arian, divine
things by human, but believe the divine where thou findest not the human.

80. The heathen king saw in the fire, together with the three Hebrew children, the form of
a fourth, like as of an angel, and because he thought that this angel excelled all angels,
he judged Him to be the Son of God, Whom he had not read of, but in Whom he believed.
Abraham, also, saw Three, and adored One. 81. Peter, when he saw Moses and Elias on the
mountain, with the Son of God, was not deceived as to their nature and glory. For he
enquired, not of them, but of Christ, what he ought to do, inasmuch as though he prepared
to do homage to all three, yet he waited for the command of one. But since he ignorantly
thought that for three persons three tabernacles should be set up, he was corrected by the
sovereign voice of God the Father, saying, "This is My dearly beloved Son: hear ye Him."
That is to say: "Why dost thou join thy fellow-servants in equality with thy Lord?" "This
is My Son." Not "Moses is My Son," nor "Elias is My Son," but "This is My Son." The
Apostle was not dull to understand the rebuke; he fell on his face, brought low by the
Father's voice and the glorious beauty of the Son, but he was raised up by the Son, Whose
wont it is to raise up them that are fallen. Then he saw one only, the Son of God alone,
for the servants had withdrawn, that He might be seen to be Lord alone, Who alone was
entitled Son.

82. What, then, was the purpose of that vision, which signified not that Christ and His
servants were equal, but betokened a mystery, save that it should be made plain to us that
the Law and the Prophets, in agreement with the Gospel, revealed as eternal the Son of
God, Whom they had heralded. When we, therefore, hear of the Son coming forth of the womb,
the Word from the heart, let us believe that the Son was not fashioned with hands but
begotten of the Father, not the work of a craftsman but the offspring of a parent. 83. He,
therefore, Who said, "This is My Son," said not, "This is a creature of time," nor "This
being is of My creation, My making, My servant," but "This is My Son, Whom ye see
glorified." This is the God of Abraham, the God of Isaac, the God of Jacob, Who appeared
to Moses in the bush, concerning Whom Moses saith, "He Who is hath sent me." It was not
the Father Who spake to Moses in the bush or in the desert, but the Son. It was of this
Moses that Stephen said, "This is He Who was in the church, in the wilderness, with the
Angel." This, then, is He Who gave the Law, Who spake with Moses, saying, "I am the God of
Abraham, the God of Isaac, the God of Jacob." This, then, is the God of the patriarchs,
this is the God of the prophets.

84. It is of the Son, therefore, that we read, thy mind understandeth the reading, let thy
tongue make confession. Away with arguments, where faith is required; now let dialectic
hold her peace, even in the midst of her schools. I ask not what it is that philosophers
say, but I would know what they do. They sit desolate in their schools. See the victory of
faith over argument. They who dispute subtly are forsaken daily by their fellows; they who
with simplicity believe are daily increased. Not philosophers but fishermen, not masters
of dialectic but tax-gatherers, now find credence. The one sort, through pleasures and
luxuries, have bound the world's burden upon themselves; the other, by fasting and
mortification, have cast it off, and so doth sorrow now begin to win over more followers
than pleasure. 85. Let us now see how far Arians and pagans do differ. The latter call
upon gods, who are different in sex and unequal in power; the former affirm a Trinity
where there is likewise inequality of power and diversity of Godhead. The pagans assert
that their Gods began to exist once upon a time; the Arians lyingly declare that Christ
began to exist in the course of time. Have they not all dyed their impiety in the vats of
philosophy? But indeed the pagans do extol that which they worship, the Arians maintain
that the Son of God, Who is God, is a creature.

CHAPTER XIV.

That the Son of God is not a created being is proved by the following arguments: (1) That
He commanded not that the Gospel should be preached to Himself; (2) that a created being
is given over unto vanity; (3) that the Son has created all things; (4) that we read of
Him as begotten; and (5) that the difference of generation and adoption has always been
understood in those places where both natures-the divine and the human-are declared to co-
exist in Him. All of which testimony is confirmed by the Apostle's interpretation. 86. It
is now made plain, as I believe, your sacred Majesty, that the Lord Jesus is neither
unlike the Father, nor one that began to exist in course of time. We have yet to confute
another blasphemy, and to show that the Son of God is not a created being. Herein is the
quickening word that we read as our help, for we have heard the passage read where the
Lord saith: "Go ye into all the world, and preach the Gospel to all creation." He Who
saith "all creation" excepts nothing. How, then, do they stand who call Christ a
"creature"? If He were a creature, could He have commanded that the Gospel should be
preached to Himself? It is not, therefore, a creature, but the Creator, Who commits to His
disciples the work of teaching created beings.

87. Christ, then, is no created being; for "created beings are," as the Apostle hath said,
"given over to vanity." Is Christ given over unto vanity? Again, "creation"-according to
the same Apostle-"groans and travails together even until now." What, then? Doth Christ
take any part in this groaning and travailing-He Who hath set us miserable mourners free
from death? "Creation," saith the Apostle, "shall be set free from the slavery of
corruption." We see, then, that between creation and its Lord there is a vast difference,
for creation is enslaved, but "the Lord is the Spirit, and where the Spirit of the Lord
is, there is freedom." 88. Who was it that led first into this error, of declaring Him Who
created and made all things to be a creature? Did the Lord, I would ask, create Himself?
We read that "all things were made by Him, and without Him was nothing made." This being
so, did He make Himself? We reaD-and who shall deny?-that in wisdom hath God made all
things. If so, how can we suppose that wisdom was made in itself?

89. We read that the Son is begotten, inasmuch as the Father saith: "I brought thee forth
from the womb before the morning star" We read of the "first-born" Son, of the "only-
begotten" -first-born, because there is none before Him; only-begotten, because there is
none after Him. Again, we read: "Who shall declare His generation?" "Generation," mark
you, not "creation." What argument can be brought to meet testimonies so great and mighty
as these? 90. Moreover, God's Son discovers the difference between generation and grace
when He says: "I go up to My Father and your Father, to My God and your God." He did not
say, "I go up to our Father," but "I go up to My Father and your Father." This distinction
is the sign of a difference, inasmuch as He Who is Christ's Father is our Creator. 91.
Furthermore He said, "to My God and your God," because although He and the Father are One,
and the Father is His Father by possession of the same nature, whilst God began to be our
Father through the office of the Son, not by virtue of nature, but of grace-still He seems
to point us here to the existence in Christ of both natures, Godhead and Manhood,-Godhead
of His Father, Manhood of His Mother, the former being before all things, the latter
derived from the Virgin. For the first, speaking as the Son, He called God His Father, and
afterward, speaking as man, named Him as God.

92. Everywhere, indeed, we have witness in the Scriptures to show that Christ, in naming
God as His God, does so as man. "My God, My God, why hast Thou forsaken Me?" And again:
"From My mother's womb Thou art My God." In the former place He suffers as a man; in the
latter it is a man who is brought forth from his mother's womb. And so when He says, "From
My mother's womb Thou art My God," He means that He Who was always His Father is His God
from the moment when He was brought forth from His Mother's womb. 93. Seeing, then, that
we read in the Gospel, in the Apostle, in the Prophets, of Christ as begotten, how dare
the Arians to say that He was created or made? But, indeed, they ought to have bethought
them, where they have read of Him as created, where as made. For it has been plainly shown
that the Son of God is begotten of God, born of God-let them, then, consider with care
where they have read that He was made, seeing that He was not made God, but born as God,
the Son of God; afterward, however, He was, according to the flesh, made man of Mary.

94. "But when the fulness of time was come, God sent His Son, made of a woman, made under
the Law." "His Son," observe, not as one of many, not as His in common with another, but
His own, and in saying "His Son," the Apostle showed that it is of the Son's nature that
His generation is eternal. Him the Apostle has affirmed to have been afterwards "made" of
a woman, in order that the making might be understood not of the Godhead, but of the
putting on of a body-"made of a woman," then, by taking on of flesh; "made under the Law"
through observance of the Law. Howbeit, the former, the spiritual generation is before the
Law was, the latter is after the Law.

CHAPTER XV.

An explanation of Acts ii. 36 and Proverbs viii. 22, which are shown to refer properly to
Christ's manhood alone. 95. To no purpose, then, is the heretics' customary citation of
the Scripture, that "God made Him both Lord and Christ." Let these ignorant persons read
the whole passage, and understand it. For thus it is written. "God made this Jesus, Whom
ye crucified, both Lord and Christ." It was not the Godhead, but the flesh, that was
crucified. This, indeed, was possible, because the flesh allowed of being crucified. It
follows not, then, that the Son of God is a created being. 96. Let us despatch, then, that
passage also, which they do use to misrepresent,-let them learn what is the sense of the
words, "The Lord created Me." It is not "the Father created," but "the Lord created Me."
The flesh acknowledgeth its Lord, praise declareth the Father: our created nature
confesseth the first, loveth, knoweth the latter. Who, then, cannot but perceive that
these words announce the Incarnation? Thus the Son speaketh of Himself as created in
respect of that wherein he witnesseth to Himself as being man, when He says, "Why seek ye
to kill Me, a man, Who have told you the truth?" He speaketh of His Manhood, wherein He
was crucified, and died, and was buried.

97. Furthermore, there is no doubt but that the writer set down as past that which was to
come; for this is the usage of prophecy, that things to come are spoken of as though they
were already present or past. For example, in the twenty-first psalm you have read: "Fat
bulls (of Bashan) have beset me," and again: "They parted My garments among them." This
the Evangelist showeth to have been spoken prophetically of the time of the Passion, for
to God the things that are to come are present, and for Him Who foreknoweth all things,
they are as though they were past and over; as it is written, "Who hath made the things
that are to be." 98. It is no wonder that He should declare His place to have been set
fast before all worlds, seeing that the Scripture tells us that He was foreordained before
the times and ages. The following passage discovers how the words in question present
themselves as a true prophecy of the Incarnation: "Wisdom hath built her an house, and set
up seven pillars to support it, and she hath slain her victims. She hath mingled her wine
in the bowl, and made ready her table, and sent her servants, calling men together with a
mighty voice of proclamation, saying: `He who is simple, let him turn in to me.'" Do we
not see, in the Gospel, that all these things were fulfilled after the Incarnation, in
that Christ disclosed the mysteries of the Holy Supper, sent forth His apostles, and cried
with a loud voice, saying, "If any man thirst, let him come to Me and drink." That which
followeth, then, answereth to that which went before, and we behold the whole story of the
Incarnation set forth in brief by prophecy.

99. Many other passages might readily be seen to be prophecies of this sort concerning the
Incarnation, but I will not delay over books, lest the treatise appear too wordy.

CHAPTER XVI.

The Arians blaspheme Christ, if by the words "created" and "begotten" they mean and
understand one and the same thing. If, however, they regard the words as distinct in
meaning, they must not speak of Him, of Whom they have read that He was begotten, as if He
were a created being. This rule is upheld by the witness of St. Paul, who, professing
himself a servant of Christ, forbade worship of a created being. God being a substance
pure and uncompounded, there is no created nature in Him; furthermore, the Son is not to
be degraded to the level of things created, seeing that in Him the Father is well pleased.
100. Now will I enquire particularly of the Arians, whether they think that begotten and
created are one and the same. If they call them the same, then is there no difference
betwixt generation and creation. It follows, then, that forasmuch as we also are created,
there is between us and Christ and the elements no difference. Thus much, however, great
as their madness is, they will not venture to say.

101. Furthermore-to concede that which is no truth, to their folly-I ask them, if there
is, as they think, no difference in the words, why do they not call upon Him Whom they
worship by the better title? Why do they not avail themselves of the Father's word? Why do
they reject the title of honour, and use a dishonouring name? 102. If, however, there is-
as I think there is-a distinction between "created" and "begotten," then, when we have
read that He is begotten, we shall surely not understand the same by the terms "begotten"
and "created." Let them therefore confess Him to be begotten of the Father, born of the
Virgin, or let them say how the Son of God can be both begotten and created. A single
nature, above all, the Divine Being, rejects strife (within itself). 103. But in any case
let our private judgment pass: let us enquire of Paul, who, filled with the Spirit of God,
and so foreseeing these questionings, hath given sentence against pagans in general and
Arians in particular, saying that they were by God's judgment condemned, who served the
creature rather than the Creator. Thus, in fact, you may read: "God gave them over to the
lusts of their own heart, that they might one with another dishonour their bodies, they
who changed God's truth into a lie, and worshipped and served the thing created rather
than the Creator, Who is God, blessed for ever."

104. Thus Paul forbids me to worship a creature, and admonishes me of my duty to serve
Christ. It follows, then, that Christ is not a created being. The Apostle calls himself
"Paul, a servant of Jesus Christ," and this good servant, who acknowledges his Lord, will
likewise have us not worship that which is created. How, then, could he have been himself
a servant of Christ, if he thought that Christ was a created person? Let these heretics,
then, cease either to worship Him Whom they call a created being, or to call Him a
creature, Whom they feign to worship, lest under colour of being worshippers they fall
into worse impiety. For a domestic is worse than a foreign foe, and that these men should
use the Name of Christ to Christ's dishonour increaseth their guilt. 105. What better
expounder of the Scriptures do we indeed look for than that teacher of the Gentiles, that
chosen vessel-chosen from the number of the persecutors? He who had been the persecutor of
Christ confesses Him. He had read Solomon more, in any case, than Arius hath, and he was
well learned in the Law, and so, because he had read, he said not that Christ was created,
but that He was begotten. For he had read, "He spake, and they were made: He commanded,
and they were created." Was Christ, I ask, made at a word? Was He created at a command?

106. Moreover, how can there be any created nature in God? In truth, God is of an
uncompounded nature; nothing can be added to Him, and that alone which is Divine hath He
in His nature; filling all things, yet nowhere Himself confounded with aught; penetrating
all things, yet Himself nowhere to be penetrated; present in all His fulness at one and
the same moment, in heaven, in earth, in the deepest depth of the sea, to sight invisible,
by speech not to be declared, by feeling not to be measured; to be followed by faith, to
be adored with devotion; so that whatsoever title excels in depth of spiritual import, in
setting forth glory and honour, in exalting power, this you may know to belong of right to
God. 107. Since, then, the Father is well pleased in the Son; believe that the Son is
worthy of the Father, that He came out from God, as He Himself bears witness, saying: "I
went out from God, and am come;" and again: "I went out from God." He Who proceeded and
came forth from God can have no attributes but such as are proper to God.

CHAPTER XVII.

That Christ is very God is proved from the fact that He is God's own Son, also from His
having been begotten and having come forth from God, and further, from the unity of will
and operation subsisting in Father and Son. The witness of the apostles and of the
centurion-which St. Ambrose sets over against the Arian teaching-is adduced, together with
that of Isaiah and St. John. 108. Hence it is that Christ is not only God, but very God
indeed-very God of very God, insomuch that He Himself is the Truth, If, then, we enquire
His Name, it is "the Truth;" if we seek to know His natural rank and dignity, He is so
truly the very Son of God, that He is indeed God's own Son; as it is written, "Who spared
not His own Son, but gave Him up for our sakes," gave Him up, that is, so far as the flesh
was concerned. That He is God's own Son declares His Godhead; that He is very God shows
that He is God's own Son; His pitifulness is the earnest of His submission, His sacrifice,
of our salvation.

109. Lest, however, men should wrest the Scripture, that "God gave Him up," the Apostle
himself has said in another place, "Peace from God the Father, and our Lord Jesus Christ,
Who gave Himself for our sins;" and again: "Even as Christ hath loved us, and given
Himself for us." If, then, He both was given up by the Father, and gave Himself up of His
own accord, it is plain that the working and the will of Father and Son is one. 110. If,
then, we enquire into His natural pre-eminence, we find it to consist in being begotten.
To deny that the Son of God is begotten [of God] is to deny that He is God's own Son, and
to deny Christ to be God's own Son is to class Him with the rest of mankind, as no more a
Son than any of the rest. If, however, we enquire into the distinctive property of His
generation, it is this, that He came forth from God. For whilst, in our experience, to
come out implies something already existent, and that which is said to come out seems to
proceed forth from hidden and inward places, we, though it be presented but in short
passages, observe the peculiar attribute of the Divine Generation, that the Son doth not
seem to have come forth out of any place, but as God from God, a Son from a Father, nor to
have had a beginning in the course of time, having come forth from the Father by being
born, as He Himself Who was born said: "I came forth from the mouth of the Most High."

111. But if the Arians acknowledge not the Son's nature, if they believe not the
Scriptures, let them at least believe the mighty works. To whom doth the Father say, "Let
us make man?" save to Him Whom He knew to be His true Son? In Whom, save in one who was
true, could He recognize His Image? The son by adoption is not the same as the true Son;
nor would the Son say, "I and the Father are one," if He, being Himself not true, were
measuring Himself with One Who is true. The Father, therefore, says, "Let us make." He Who
spake is true; can He, then, Who made be not true? Shall the honour rendered to Him Who
speaks be withheld from Him Who makes? 112. But how, unless the Father knew Him to be His
true Son, should He commend to Him His will, for perfect co-operation, and His works, for
perfect bringing in out in actuality? Seeing that the Son worketh the works which the
Father doeth, and that the Son quickens whom He will, as it is written, He is then equal
in power and free in respect of His will. And thus is the Unity maintained, forasmuch as
God's power consists in that the Godhead is proper to each Person, and freedom lies not in
any difference, but in unity of will.

113. The apostles, being storm-tossed in the sea, as soon as they saw the waters leaping
up round their Lord's feet, and beheld His fearless footsteps on the water, as He walked
amid the raging waves of the sea, and the ship, which was beaten upon by the waves, had
rest as soon as Christ entered it, and they saw the waves and the winds obeying Him,-then,
though as yet they did not believe in their hearts they believed Him to be God's true Son,
saying, "Truly Thou art the Son of God." 114. To the same effect the confession of the
centurion, and others who were with him, when the foundations of the world were shaken at
the Lord's Passion,-and this, heretic, thou deniest! The centurion said, "Truly this was
the Son of God." "Was" said the centurion-"Was not" says the Arian. The centurion, then,
with bloodstained hands, but devout mind, declares both the truth and the eternity of
Christ's generation; and thou, O heretic deniest its truth, and makest it matter of time!
Would that thou hadst imbued thy hands rather than thy soul! But thou, unclean even of
hand, and murderous of intent, seekest Christ's death, so far as in thee lies, seeing that
thou thinkest of Him as mean and weak; nay, and this is a worse sin, thou, albeit the
Godhead can feel no wound, still wouldst do thy diligence to slay in Christ, not His Body,
but His Glory.

115. We cannot then doubt that He is very God, Whose true Godhead even executioners
believed in and devils confessed. Their testimony we require not now, but it is withal
greater than your blasphemies. We have called them in to witness, to put you to the blush,
whilst we have also cited the oracles of God, to the end that you should believe. 116. The
Lord proclaimeth by the mouth of Isaiah: "In the mouth of them that serve Me shall a new
name be called upon, which shall be blessed over all the earth, and they shall bless the
true God, and they who swear upon earth shall swear by the true God." These words, I say,
Isaiah spake when he saw God's Glory, and thus in the Gospel it is plainly said that he
saw the Glory of Christ and spoke of Him. 117. But hear again what John the Evangelist
hath written in his Epistle, saying: "We know that the Son of God hath appeared, and hath
given us discernment, to know the Father, and to be in His true Son Jesus Christ, our
Lord. He is very God, and Life Eternal." John calls Him true Son of God and very God. If,
then, He be very God, He is surely uncreate, without spot of lying or deceit, having in
Himself no confusion, nor unlikeness to His Father.

CHAPTER XVIII.

The errors of the Arians are mentioned in the Nicene Definition of the Faith, to prevent
their deceiving anybody. These errors are recited, together with the anathema pronounced
against them, which is said to have been not only pronounced at Nicaea, but also twice
renewed at Ariminum. 118. Christ, therefore, is "God of God, Light of Light, very God of
very God; begotten of the Father, not made; of one substance with the Father."119. So,
indeed, following the guidance of the Scriptures, our fathers declared, holding, moreover,
that impious doctrines should be included in the record of their decrees, in order that
the unbelief of Arius should discover itself, and not, as it were, mask itself with dye or
face-paint. For they give a false colour to their thoughts who dare not unfold them
openly. After the manner of the censor's rolls, then, the Arian heresy is not discovered
by name, but marked out by the condemnation pronounced, in order that he who is curious
and eager to hear it should be preserved from falling by knowing that it is condemned
already, before he hears, it set forth to the end that he should believe.

120. "Those," runs the decree, "who say that there was a time when the Son of God was not,
and that before He was born He was not, and who say that he was made out of nothing, or is
of another substance or ousia, or that He is capable of changing, or that with Him is any
shadow of turning,-them the Catholic and Apostolic Church declares accursed." 121. Your
sacred Majesty has agreed that they who utter such doctrines are rightly condemned. It was
of no determination by man, of no human counsel, that three hundred and eighteen bishops
met, as I showed above more at length, in Council, but that in their number the Lord Jesus
might prove, by the sign of His Name and Passion, that He was in the midst, where His own
were gathered together. In the number of three hundred was the sign of His Cross, in that
of eighteen was the sign of the Name Jesus.

122. This also was the teaching of the First Confession in the Council of Ariminum, and of
the Second Correction, after that Council. Of the Confession, the letter sent to the
Emperor Constantine beareth witness, and the Council that followed declares the
Correction.

CHAPTER XIX.

Arius is charged with the first of the above-mentioned errors, and refuted by the
testimony of St. John. The miserable death of the Heresiarch is described, and the rest of
his blasphemous errors are one by one examined and disproved. 123. Arius, then, says:
"There was a time when the Son of God existed not," but Scripture saith: "He was," not
that "He was not." Furthermore, St. John has written: "In the beginning was the Word, and
the Word was with God, and the Word was God. The same was in the beginning with God."
Observe how often the verb "was" appears, whereas "was not" is nowhere found. Whom, then,
are we to believe?-St. John, who lay on Christ's bosom, or Arius, wallowing amid the
outgush of his very bowels?-so wallowing that we might understand how Arius in his
teaching showed himself like unto Judas, being visited with like punishment.

124. For Arius' bowels also gushed out-decency forbids to say where-and so he burst
asunder in the midst, falling headlong, and besmirching those foul lips wherewith he had
denied Christ. He was rent, even as the Apostle Peter said of Judas, because he bought a
field with the price of evil-doing, and falling headlong he burst asunder in the midst,
and all his bowels gushed out." It was no chance manner of death, seeing that like
wickedness was visited with like punishment, to the end that those who denied and betrayed
the same Lord might likewise undergo the same torment. 125. Let us pass on to further
points. Arius says: "Before He was born, the Son of God was not," but the Scripture saith
that all things are maintained in existence by the Son's office. How, then, could He, Who
existed not, bestow existence upon others? Again, when the blasphemer uses the words
"when" and "before," he certainly uses words which are marks of time. How, then, do the
Arians deny that time was ere the Son was, and yet will have things created in time to
exist before the Son, seeing that the very words, "when," "before," and "did not exist
once," announce the idea of time?

126. Arius says that the Son of God came into being out of nought. How, then, is He Son of
God-how was He begotten from the womb of the Father-how do we read of Him as the Word
spoken of the heart's abundance, save to the end that we should believe that He came
forth, as it is written, from the Father's inmost, unapproachable sanctuary? Now a son is
so called either by means of adoption or by nature, as we are called sons by means of
adoption. Christ is the Son of God by virtue of His real and abiding nature. How, then,
can He, Who out of nothing fashioned all things, be Himself created out of nothing? 127.
He who knows not whence the Son is hath not the Son. The Jews therefore had not the Son,
for they knew not whence He was. Wherefore the Lord said to them: "Ye know not whence I
came;" and again: "Ye neither have found out Who I am, nor know My Father," for he who
denies that the Son is of the Father knows not the Father, of Whom the Son is; and again,
he knows not the Son, because he knows not the Father.

128. Arius says: "[The Son is] of another Substance." But what other substance is exalted
to equality with the Son of God, so that simply in virtue thereof He is Son of God? Or
what right have the Arians for censuring us because we speak, in Greek, of the ousia, or
in Latin, of the Substantia of God, when they themselves, in saying that the Son of God is
of another "Substance," assert a divine Substantia. 129. Howbeit, should they desire to
dispute the use of the words "divine Substance" or "divine Nature," they shall easily be
refuted, for Holy Writ oft-times hath spoken of ousia in Greek, or Substantia in Latin,
and St. Peter, as we read, would have us become partakers in the divine Nature. But if
they will have it that the Son is of another "Substance," they with their own lips confute
themselves, in that they both acknowledge the term "Substance," whereof they are so
afraid, and rank the Son on a level with the creatures above which they feign to exalt
Him.

130. Arius calls the Son of God a creature, but "not as the rest of the creatures." Yet
what created being is not different from another? Man is not as angel, earth is not as
heaven, the sun is not as water, nor light as darkness. Arius' preference, therefore, is
empty-he hath but disguised with a sorry dye his deceitful blasphemies, in order to take
the foolish. 131. Arius declares that the Son of God may change and swerve. How, then, is
He God if He is changeable, seeing that He Himself hath said: "I am, I am, and I change
not"?

CHAPTER XX.

St. Ambrose declares his desire that some angel would fly to him to purify him, as once
the Seraph did to Isaiah-nay more, that Christ Himself would come to him, to the Emperor,
and to his readers, and finally prays that Gratian and the rest of the faithful may be
exalted by the power and spell of the Lord's Cup, which he describes in mystic language.
132. Howbeit, now must I needs confess the Prophet Isaiah's confession, which he makes
before declaring the word of the Lord: "Woe is me, my heart is smitten, for I, a man of
unclean lips, and living in the midst of a people of unclean lips, have seen the Lord of
Sabaoth." Now if Isaiah said "Woe is me," who looked upon the Lord of Sabaoth, what shall
I say of myself, who, being "a man of unclean lips," am constrained to treat of the divine
generation? How shall I break forth into speech of things whereof I am afraid, when David
prays that a watch may be set over his mouth in the matter of things whereof he has
knowledge? O that to me also one of the Seraphim would bring the burning coal from the
celestial altar, taking it in the tongs of the two testaments, and with the fire thereof
purge my unclean lips!

133. But forasmuch as then the Seraph came down in a vision to the Prophet, whilst Thou, O
Lord, in revelation of the mystery hast come to us in the flesh, do Thou, not by any
deputy, nor by any messenger, but Thou Thyself cleanse my conscience from my secret sins,
that I too, erstwhile unclean, but now by Thy mercy made clean through faith, may sing in
the words of David: "I will make music to Thee upon a harp, O God of Israel, my lips shall
rejoice, in all my song to Thee, and so, too, shall my soul, whom Thou hast redeemed."
134. And so, O Lord, leaving them that slander and hate Thee, come unto us, sanctify the
ears of our sovereign ruler, Gratian, and all besides into whose hands this little book
shall come-and purge my ears, that no stains of the infidelity they have heard remain
anywhere. Cleanse thoroughly, then, our ears, not with water of well, river, or rippling
and purling brook, but with words cleansing like water, clearer than any water, and purer
than any snow-even the words Thou hast spoken-"Though your sins be as scarlet, I will make
them white as snow."

135. Moreover, there is a Cup, wherewith Thou dost use to purify the hidden chambers of
the soul, a Cup not of the old order, nor filled from a common Vine,-a new Cup, brought
down from heaven to earth, filled with wine pressed from the wondrous cluster, which hung
in fleshly form upon the tree of the Cross, even as the grape hangs upon the Vine. From
this Cluster, then, is the Wine that maketh glad the heart of man, uplifts the sorrowful,
is fragrant with, pours into us, the ecstasy of faith, true devotion, and purity. 136.
With this Wine, therefore, O Lord my God, cleanse the spiritual ears of our sovereign
Emperor, to the end that, just as men, being uplifted with common wine, love rest and
quietness, cast out the fear of death, have no feeling of injuries, seek not that which
belongs to others, and forget their own; and so he, too, intoxicated with thy wine, may
love peace, and, confident in the exultation of faith, may never know the death of
unbelief, and may display loving patience, have no part in other men's profanities, and
hold the faith of more account even than kindred and children, as it is written: "Leave
all that thou hast, and come, follow Me."

137. With this Wine, also, Lord Jesus, purify our senses, that we may adore Thee, and
worship Thee, the Creator of things visible and invisible. Truly, Thou canst not fail of
being Thyself invisible and good, Who hast given invisibility and goodness to the works of
Thy Hands.


EXPOSITION OF THE CHRISTIAN FAITH
=================================

EXPOSITION OF THE CHRISTIAN FAITH continued

INTRODUCTION

Introduction.

Twelve names of the Son of God are recounted, being distributed into three classes. These
names are so many proofs of the eternity not only of the Son, but of the Father also.
Furthermore, they are compared with the twelve stones in the High Priest's breastplate,
and their inseparability is shown by a new distribution of them. Returning to the
comparison with the High Priest's breastplate, the writer sets forth the beauty of the
woven-work and the precious stones of the mystic raiment, and the hidden meaning of that
division into woven-work and precious stones, which being done, he expounds the comparison
drawn by him, showing that faith must be woven in with works, and adds a short summary of
the same faith, as concerning the Son. 1. Enough hath been said, as I think, your sacred
Majesty, in the book preceding to show that the Son of God is an eternal being, not
diverse from the Father, begotten, not created: we have also proved, from passages of the
Scriptures, that God's true Son is God, and is declared so to be by the evident tokens of
His Majesty.

2. Wherefore, albeit what hath already been set forth is plentiful even to overflowing for
maintaining the Faith-seeing that the greatness of a river is mostly judged of from the
manner in which its springs rise and flow forth-still, to the end that our belief may be
the plainer to sight, the waters of our spring ought, methinks, to be parted off into
three channels. There are, then, firstly, plain tokens declaring essential inherence in
the Godhead; secondly, the expressions of the likeness of the Father and the Son; and
lastly, those of the undoubtable unity of the Divine Majesty. Now of the first sort are
the names "begetting," "God," "Son," "The Word;" of the second, "brightness,"
"expression," "mirror," "image;" and of the third, "wisdom," "power," "truth," "life." 3.
These tokens so declare the nature of the Son, that by them you may know both that the
Father is eternal, and that the Son is not diverse from Him; for the source of generation
is He Who is, and as begotten of the Eternal, He is God; coming forth from the Father, He
is the Son; from God, He is the Word; He is the radiance of the Father's glory, the
expression of His substance, the counterpart of God, the image of His majesty; the Bounty
of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the
Truth of Him Who is true, the Life of the Living One. In agreement, therefore, stand the
attributes of Father and Son, that none may suppose any diversity, or doubt but that they
are of one Majesty. For each and all of these names would we furnish examples of their use
were we not constrained by a desire to maintain our discourse within bounds.

4. Of these twelve, as of twelve precious stones, is the pillar of our faith built up. For
these are the precious stones-sardius, jasper, smaragd, chrysolite, and the rest,-woven
into the robe of holy Aaron, even of him who bears the likeness of Christ, that is, of the
true Priest; stones set in gold, and inscribed with the names of the sons of Israel,
twelve stones close joined and fitting one into another, for if any should sunder or
separate them, the whole fabric of the faith falls in ruins. 5. This, then, is the
foundation of our faith-to know that the Son of God is begotten; if He be not begotten,
neither is He the Son. Nor yet is it sufficient to call Him Son, unless you shall also
distinguish Him as the Only-begotten Son. If He is a creature, He is not God; if He is not
God, He is not the Life; if He is not the Life, then is He not the Truth.

6. The first three tokens, therefore, that is to say, the names "generation," "Son,"
"Only-begotten," do show that the Son is of God originally and by virtue of His own
nature. 7. The three that follow-to wit, the names "God," "Life," "Truth," reveal His
Power, whereby He hath laid the foundations of, and upheld, the created world. "For," as
Paul said, "in Him we live and move and have our being;" and therefore, in the first three
the Son's natural right, in the other three the unity of action subsisting between Father
and Son is made manifest. 8. The Son of God is also called the "image" and "effulgence"
and "expression" [of God], for these names have disclosed the Father's incomprehensible
and unsearchable Majesty dwelling in the Son, and the expression of His likeness in Him.
These three names, then, as we see, refer to [the Son's] likeness [to the Father].

9. We have yet the operations of Power, Wisdom, and Justice left, wherewith, severally, to
prove [the Son's] eternity. 10. This, then, is that robe, adorned with precious stones;
this is the amice of the true Priest; this the bridal garment; here is the inspired
weaver, who well knew how to weave that work. No common woven work is it, whereof the Lord
spake by His Prophet: "Who gave to women their skill in weaving?' No common stones again,
are they-stones, as we find them called, "of filling;" for all perfection depends on this
condition, that there be nought lacking. They are stones joined together and set in gold-
that is, of a spiritual kind; the joining of them by our minds and their setting in
convincing argument. Finally Scripture teaches us how far from common are these stones,
inasmuch as, whilst some brought one kind, and others another, of less precious offerings,
these the devout princes brought, wearing them upon their shoulders, and made of them the
"breastplate of judgment," that is, a piece of woven work. Now we have a woven work, when
faith and action go together.

11. Let none suppose me to be misguided, in that I made at first a threefold division,
each part containing four, and afterwards a fourfold division, each part containing three
terms. The beauty of a good thing pleases the more, if it be shown under various aspects.
For those are good things, whereof the texture of the priestly robe was the token, that is
to say, either the Law, or the Church, which latter hath made two garments for her spouse,
as it is written -the one of action, the other of spirit, weaving together the threads of
faith and works. Thus, in one place, as we read, she makes a groundwork of gold, and
afterwards weaves thereon blue, and purple, with scarlet, and white. Again, [as we read]
elsewhere, she first makes little flowerets of blue and other colours, and attaches gold,
and there is made a single priestly robe, to the end that adornments of diverse grace and
beauty, made up of the same bright colours, may gain fresh glory by diversity of
arrangement.

12. Moreover (to complete our interpretation of these types), it is certain that by
refined gold and silver are designated the oracles of the Lord, whereby our faith stands
firm. "The oracles of the Lord are pure oracles, silver tried in the fire, refined of
dross, purified seven times." Now blue is like the air we breathe and draw in; purple,
again, represents the appearance of water; scarlet signifies fire; and white linen, earth,
for its origin is in the earth. Of these four elements, again, the human body is composed.
13. Whether, then, you join to faith already present in the soul, bodily acts agreeing
thereto; or acts come first, and faith be joined as their companion, presenting them to
God-here is the robe of the minister of religion, here the priestly vestment. 14. Faith is
profitable, therefore, when her brow is bright with a fair crown of good works. This
faith-that I may set the matter forth shortly-is contained in the following principles,
which cannot be overthrown. If the Son had His origin in nothing, He is not Son; if He is
a creature, He is not the Creator; if He was made, He did not make all things; if He needs
to learn, He hath no foreknowledge; if He is a receiver, He is not perfect; if He
progress, He is not God. If He is unlike (the Father) He is not the (Father's) image; if
He is Son by grace, He is not such by nature; if He have no part in the Godhead, He hath
it in Him to sin. "There is none good, but Godhead."

CHAPTER I.

The Arian argument from S. Mark x. 18, "There is none good but one, that is, God," refuted
by explanation of these words of Christ. 15. The objection I have now to face, your sacred
Majesty, fills me with bewilderment, my soul and body faint at the thought that there
should be men, or rather not men, but beings with the outward appearance of men, but
inwardly full of brutish folly-who can, after receiving at the hands of the Lord benefits
so many and so great, say that the Author of all good things is Himself not good. 16. It
is written, say they, that "There is none good but God alone." I acknowledge the
Scripture-but there is no falsehood in the letter; would that there were none in the
Arians' exposition thereof. The written signs are guiltless, it is the meaning in which
they are taken that is to blame. I acknowledge the words as the words of our Lord and
Saviour-but let us bethink ourselves when, to whom, and with what comprehension He speaks.

17. The Son of God is certainly speaking as man, and speaking to a scribe,-to him, that
is, who called the Son of God "Good Master," but would not acknowledge Him as God. What he
believes not, Christ further gives him to understand, to the end that he may believe in
God's Son not as a good master, but as the good God, for if, wheresoever the "One God" is
named, the Son of God is never sundered from the fulness of that unity, how, when God
alone is said to be good, can the Only-begotten be excluded from the fulness of Divine
Goodness? The Arians must therefore either deny that the Son of God is God, or confess
that God is good. 18. With divinely inspired comprehension, then, our Lord said, not
"There is none good but the Father alone," but "There is none good but God alone," and
"Father" is the proper name of Him Who begets. But the unity of God by no means excludes
the Godhead of the Three Persons, and therefore it is His Nature that is extolled.
Goodness, therefore, is of the nature of God, and in the nature of God, again, exists the
Son of God-wherefore that which the predicate expresses belongs not to one single Person,
but to the [complete] unity [of the Godhead].

19. The Lord, then, doth not deny His goodness-He rebukes this sort of disciple. For when
the scribe said, "Good Master," the Lord answered, "Why callest thou Me good?"-which is to
say, "It is not enough to call Him good, Whom thou believest not to be God." Not such do I
seek to be My disciples-men who rather consider My manhood and reckon Me a good master,
than look to My Godhead and believe Me to be the good God."

CHAPTER II.

The goodness of the Son of God is proved from His works, namely, His benefits that He
showed towards the people of Israel under the Old Covenant, and to Christians under the
New. It is to one's own interest to believe in the goodness of Him Who is one's Lord and
Judge. The Father's testimony to the Son. No small number of the Jewish people bear
witness to the Son; the Arians therefore are plainly worse than the Jews. The words of the
Bride, declaring the same goodness of Christ. 20. Howbeit, I would not that the Son should
rely on the mere prerogative of His nature and the claims of peculiar rights of His
Majesty. Let us not call Him good, if He merit not the title; and if He merit not this by
works, by acts of lovingkindness, let Him waive the right He enjoys by virtue of His
nature, and be submitted to our judgment. He Who is to judge us disdains not to be brought
to judgment, that He may be "justified in His saying, and clear when He is judged."

21. Is He then not good, Who hath shown me good things? Is He not good, Who when six
hundred thousand of the people of the Jews fled before their pursuers, suddenly opened the
tide of the Red Sea, an unbroken mass of waters?-so that the waves flowed round the
faithful, and were walls to them, but poured back and overwhelmed the unbelievers. 22. Is
He not good, at Whose command the seas became firm ground for the feet of them that fled,
and the rocks gave forth water for the thirsty? so that the handiwork of the true Creator
might be known, when the fluid became solid, and the rock streamed with water? That we
might acknowledge this as the handiwork of Christ, the Apostle said: "And that rock was
Christ." 23. Is He not good, Who in the wilderness fed with bread from heaven such
countless thousands of the people, lest any famine should assail them, without need of
toil, in the enjoyment of rest?-so that, for the space of forty years, their raiment grew
not old, nor were their shoes worn, a figure to the faithful of the Resurrection that was
to come, showing that neither the glory of great deeds, nor the beauty of the power
wherewith He hath clothed us, nor the stream of human life is made for nought?

24. Is He not good, Who exalted earth to heaven, so that, just as the bright companies of
stars reflect His glory in the sky, as in a glass, so the choirs of apostles, martyrs, and
priests, shining like glorious stars, might give light throughout the world. 25. Not only,
then, is He good, but He is more. He is a good Shepherd, not only for Himself, but to His
sheep also, "for the good shepherd layeth down his life for his sheep." Aye, He laid down
His life to exalt ours-but it was in the power of His Godhead that He laid it down and
took it again: "I have power to lay down My life, and I have power to take it. No man
taketh it from Me, but I lay it down of Myself." 26. Thou seest His goodness, in that He
laid it down of His own accord: thou seest His power, in that He took it again-dost thou
deny His goodness, when He has said of Himself in the Gospel, "If I am good, why is thine
eye evil"? Ungrateful wretch what doest thou? Dost thou deny His goodness, in Whom is thy
hope of good things-if, indeed, thou believest this? Dost thou deny His goodness, Who hath
given us what "eye hath not seen, nor ear heard?"

27. It concerns my interest to believe Him to be good, for "It is a good thing to trust in
the Lord." It is to my interest to confess Him Lord, for it is written: "Give thanks unto
the Lord, for He is good." 28. It is to my interest to esteem my Judge to be good, for the
Lord is a righteous Judge to the house of Israel. If, then, the Son of God is Judge,
surely, seeing that the Judge is the righteous God and the Son of God is Judge, [it
follows that] He who is Judge and Son of God is the righteous God. 29. But perchance thou
believest not others, nor the Son. Hear, then, the Father saying: "My heart hath brought
forth out of its depth the good Word." The Word, then, is good-the Word, of Whom it is
written: "And the Word was with God, and the Word was God." If, therefore, the Word is
good, and the Son is the Word of God, surely, though it displease the Arians, the Son of
God is God. Let them now at least blush for shame.

30. The Jews used to say: "He is good." Though some said: "He is not," yet others said:
"He is good,"-and ye do all deny His goodness. 31. He is good who forgives the sin of one
man; is He not good Who has taken away the sin of the world? For it was of Him that it was
said: "Behold the Lamb of God, behold Him Who taketh away the sin of the world." 32. But
why do we doubt? The Church hath believed in His goodness all these ages, and hath
confessed its faith in the saying: "Let Him kiss me with the kisses of His mouth; for thy
breasts are better than wine;" and again: "And thy throat is like the goodliest wine." Of
His goodness, therefore. He nourisheth us with the breasts of the Law and Grace, soothing
men's sorrows with telling them of heavenly things; and do we, then, deny His goodness,
when He is the manifestation of goodness, expressing in His Person the likeness of the
Eternal Bounty, even as we showed above that it was written, that He is the spotless
reflection and counterpart of that Bounty?

CHAPTER III.

Forasmuch as God is One, the Son of God is God, good and true. 33. Yet what think ye, who
deny the goodness and true Godhead of the Son of God, though it is written that there is
no God but One? For although there be gods so-called, would you reckon Christ amongst them
which are called gods, but are not, seeing that eternity is of His Essence, and that
beside Him there is none other that is good and true God, forasmuch as God is in Him;
whilst it follows from the very nature of the Father, that after Him there is no other
true God, because God is One, neither confounding [the Persons of] the Father and Son, as
the Sabellians do, nor, like the Arians, severing the Father and the Son. For the Father
and the Son, as Father and Son, are distinct persons, but they admit no division of their
Godhead.

CHAPTER IV.

The omnipotence of the Son of God, demonstrated on the authority of the Old and the New
Testament. 34. Seeing, then, that the Son of God is true and good, surely He is Almighty
God. Can there be yet any doubt on this point? We have already cited the place where it is
read that "the Lord Almighty is His Name." Because, then, the Son is Lord, and the Lord is
Almighty, the Son of God is Almighty. 35. But hear also such a passage as you can build no
doubts upon: "Behold, He cometh," saith the Scripture, "with the clouds, and every eye
shall see Him, and they which pierced Him, and all the tribes of the earth shall mourn
because of Him. Yea, amen. I am Alpha and Omega, saith the Lord God, Who is, and Who was,
and Who is to come, the Almighty." Whom, I ask, did they pierce? For Whose coming hope we
but the Son's? Therefore, Christ is Almighty Lord, and God.

36. Hear another passage, your sacred Majesty,-hear the voice of Christ. "Thus saith the
Lord Almighty: After His glory hath He sent me against the nations which have made spoil
of you, forasmuch as he that toucheth you is as he that toucheth the pupil of His eye. For
lo, I lay my hand upon them which despoiled you, and I will save you, and they shall be
for a spoil, which made spoil of you, and they shall know that the Lord Almighty hath sent
Me." Plainly, He Who speaks is the Lord Almighty, and He Who hath sent is the Lord
Almighty. By consequence, then, almighty power appertains both to the Father and to the
Son; nevertheless, it is One Almighty God, for there is oneness of Majesty. 37. Moreover,
that your most excellent Majesty may know that it is Christ which hath spoken as in the
Gospel, so also in the prophet, He saith by the mouth of Isaiah, as though foreordaining
the Gospel: "I Myself, Who spake, am come," that is to say, I, Who spake in the Law, am
present in the Gospel.

38. Elsewhere, again, He saith: "All things that the Father hath are Mine." What meaneth
He by "all things"? Clearly, not things created, for all these were made by the Son, but
the things that the Father hath-that is to say, Eternity, Sovereignty, Godhead, which are
His possession, as begotten of the Father. We cannot, then, doubt that He is Almighty, Who
hath all things that the Father hath (for it is written: "All things that the Father hath
are Mine").

CHAPTER V.

Certain passages from Scripture, urged against the Omnipotence of Christ, are resolved;
the writer is also at especial pains to show that Christ not seldom spoke in accordance
with the affections of human nature. 39. Although it is written concerning God, "Blessed
and only Potentate," yet I have no misgiving that the Son of God is thereby severed from
Him, seeing that the Scripture entitled God, not the Father by Himself, the "only
Potentate." The Father Himself also declares by the prophet, concerning Christ, that "I
have set help upon one that is mighty." It is not the Father alone, then, Who is the only
Potentate; God the Son also is Potentate, for in the Father's praise the Son is praised
too. 40. Aye, let some one show what there is that the Son of God cannot do. Who was His
helper, when He made the heavens,-Who, when He laid the foundations of the world? Had He
any need of a helper to set men free, Who needed none in constituting angels and
principalities?

41. "It is written," say they: "`My Father, if it be possible, take away this cup from
Me.' If, then, He is Almighty, how comes He to doubt of the possibility?" Which means
that, because I have proved Him to be Almighty, I have proved Him unable to doubt of
possibility. 42. The words, you say, are the words of Christ. True-consider, though, the
occasion of His speaking them, and in what character He speaks. He hath taken upon Him the
substance of man, and therewith its affections. Again, you find in the place above cited,
that "He went forward a little further, and fell on His face, praying, and saying: Father,
if it be possible." Not as God, then, but as man, speaketh He, for could God be ignorant
of the possibility or impossibility of aught? Or is anything impossible for God, when the
Scripture saith: "For Thee nothing is impossible"?

43. Of Whom, howbeit, does He doubt-of Himself, or of the Father? Of Him, surely, Who
saith: "Take away from Me,"-being moved as man is moved to doubt. The prophet reckons
nothing impossible with God. The prophet doubts not; think you that the Son doubts? Wilt
thou put God lower than man? What-God hath doubts of His Father, and is fearful at the
thought of death! Christ, then, is afraid-afraid, whilst Peter fears nothing. Peter saith:
"I will lay down my life for Thy sake." Christ saith: "My soul is troubled." 44. Both
records are true, and it is equally natural that the person who is the less should not
fear, as that He Who is the greater should endure this feeling, for the one has all a
man's ignorance of the might of death, whilst the other, as being God inhabiting a body,
displays the weakness of the flesh, that the wickedness of those who deny the mystery of
the Incarnation might have no excuse. Thus, then, hath He spoken, yet the Manichaean
believed not; Valentinus denied, and Marcion judged Him to be a ghost.

45. But indeed He so far put Himself on a level with man, such as He showed Himself to be
in the reality of His bodily frame, as to say, "Nevertheless, not as I will, but as Thou
wilt," though truly it is Christ's especial power to will what the Father wills, even as
it is His to do what the Father doeth. 46. Here, then, let there be an end of the
objection which it is your custom to oppose to us, on the ground that the Lord said, "Not
as I will, but as Thou wilt;" and again, "For this cause I came down from heaven, not to
do My own will, but the will of Him that sent Me."

CHAPTER VI.

The passages of Scripture above cited are taken as an occasion for a digression, wherein
our Lord's freedom of action is proved from the ascription to the Spirit of such freedom,
and from places where it is attributed to the Son. 47. Let us now, for the present,
explain more fully why our Lord said, "If it be possible," and so call a truce, as it
were, while we show that He possessed freedom of will. Ye deny-so far are ye gone in the
way of iniquity-that the Son of God had a free will. Moreover, it is your wont to detract
from the Holy Spirit, though you cannot deny that it is written: "The Spirit doth breathe,
where He will." "Where He will," saith the Scripture, not "where He is ordered." If, then,
the Spirit doth breathe where He will, cannot the Son do what He will? Why, it is the very
same Son of God Who in His Gospel saith that the Spirit has power to breathe where He
will. Doth the Son, therefore, confess the Spirit to be greater, in that He has power to
do what is not permitted to Himself?

48. The Apostle also saith that "all is the work of one and the same Spirit, distributing
to each according to His will." "According to His will," mark you-that is, according to
the judgment of a free will, not in obedience to compulsion. Furthermore, the gifts
distributed by the Spirit are no mean gifts, but such works as God is wont to do,-the gift
of healing and of working deeds of power. While the Spirit, then, distributes as He will,
the Son of God cannot set free whom He will. But hear Him speak when He does even as He
will: "I have willed to do Thy will, O my God;" and again: "I will offer Thee a freewill
offering." 49. The holy Apostle later knew that Jesus had it in His power to do as He
would, and therefore, seeing Him walk upon the sea, said: "Lord, if it be Thou, bid me
come to Thee over the waters." Peter believed that if Christ commanded, the natural
conditions could be changed, so that water might support human footsteps, and things
discrepant be reduced to harmony and agreement. Peter asks of Christ to command, not to
request: Christ requested not, but commanded, and it was done-and Arius denies it!

50. What indeed is there that the Father will have, but the Son will not, or that the Son
will have, but the Father will not? "The Father quickeneth whom He will," and the Son
quickeneth whom He will, even as it is written. Tell me now whom the Son hath quickened,
and the Father would not quicken. Since, however, the Son quickeneth whom He will, and the
action [of Father and Son] is one, you see that not only doeth the Son the Father's will,
but the Father also doeth the Son's. For what is quickening but quickening through the
passion of Christ? But the passion of Christ is the Father's will. Whom, therefore, the
Son quickeneth, He quickeneth by the will of the Father; therefore their will is one. 51.
Again, what was the will of the Father, but that Jesus should come into the world and
cleanse us from our sins? Hear the words of the leper: "If Thou wilt, Thou canst make me
clean." Christ answered, "I will," and straightway health, the effect, followed. See you
not that the Son is master of His own will, and Christ's will is the same as the Father's.
Indeed, seeing that He hath said, "All things that the Father hath are Mine," nothing of a
certainty being excepted, the Son hath the same will that the Father hath.

CHAPTER VII.

The resolution of the difficulty set forth for consideration is again taken in hand.
Christ truly and really took upon Him a human will and affections, the source of
whatsoever was not in agreement with His Godhead, and which must be therefore referred to
the fact that He was at the same time both God and an. 52. There is, therefore, unity of
will where there is unity of working; for in God His will issues straightway in actual
effect. But the will of God is one, and the human will another. Further, to show that life
is the object of human will, because we fear death, whilst the passion of Christ depended
on the Divine Will, that He should suffer for us, the Lord said, when Peter would have
detained Him from suffering: "Thou savourest not of the things which be of God, but the
things which be of men."

53. My will, therefore, He took to Himself, my grief. In confidence I call it grief,
because I preach His Cross. Mine is the will which He called His own, for as man He bore
my grief, as man He spake, and therefore said, "Not as I will, but as Thou wilt." Mine was
the grief, and mine the heaviness with which He bore it, for no man exults when at the
point to die. With me and for me He suffers, for me He is sad, for me He is heavy. In my
stead, therefore, and in me He grieved Who had no cause to grieve for Himself. 54. Not Thy
wounds, but mine, hurt Thee, Lord Jesus; not Thy death, but our weakness, even as the
Prophet saith: "For He is afflicted for our sakes" -and we, Lord, esteemed Thee afflicted,
when Thou grievedst not for Thyself, but for me.

55. And what wonder if He grieved for all, Who wept for one? What wonder if, in the hour
of death, He is heavy for all, Who wept when at the point to raise Lazarus from the dead?
Then, indeed, He was moved by a loving sister's tears, for they touched His human
heart,-here by secret grief He brought it to pass that, even as His death made an end of
death, and His stripes healed our scars, so also His sorrow took away our sorrow. 56. As
being man, therefore, He doubts; as man He is amazed. Neither His power nor His Godhead is
amazed, but His soul; He is amazed by consequence of having taken human infirmity upon
Him. Seeing, then, that He took upon Himself a soul He also took the affections of a soul,
for God could not have been distressed or have died in respect of His being God. Finally,
He cried: "My God, My God, why hast Thou forsaken Me?" As being man, therefore, He speaks,
bearing with Him my terrors, for when we are in the midst of dangers we think ourself
abandoned by God. As man, therefore, He is distressed, as man He weeps, as man He is
crucified.

57. For so hath the Apostle Paul likewise said: "Because they have crucified the flesh of
Christ." And again the Apostle Peter saith: "Christ having suffered according to the
flesh." It was the flesh, therefore, that suffered; the Godhead above secure from death;
to suffering His body yielded, after the law of human nature; can the Godhead die, then,
if the soul cannot?" "Fear not them," said our Lord, "which can kill the body, but cannot
kill the soul." If the soul, then, cannot be killed, how can the Godhead? 58. When we
read, then, that the Lord of glory was crucified, let us not suppose that He was crucified
as in His glory. It is because He Who is God is also man, God by virtue of His Divinity,
and by taking upon Him of the flesh, the man Christ Jesus, that the Lord of glory is said
to have been crucified; for, possessing both natures, that is, the human and the divine,
He endured the Passion in His humanity, in order that without distinction He Who suffered
should be called both Lord of glory and Son of man, even as it is written: "Who descended
from heaven."

CHAPTER VIII.

Christ's saying, "The Father is greater than I," is explained in accordance with the
principle just established. Other like sayings are expounded in like fashion. Our Lord
cannot, as touching His Godhead, be called inferior to the Father. 59. It was due to His
humanity, therefore, that our Lord doubted and was sore distressed, and rose from the
dead, for that which fell doth also rise again. Again, it was by reason of His humanity
that He said those words, which our adversaries use to maliciously turn against Him:
"Because the Father is greater than I." 60. But when in another passage we read: "I came
out from the Father, and am come into the world; again, I leave the world, and go to the
Father," how doth He go, except through death, and how comes He, save by rising again?
Furthermore, He added, in order to show that He spake concerning His Ascension: "Therefore
have I told you before it come to pass, in order that, when it shall have come to pass, ye
may believe." For He was speaking of the sufferings and resurrection of His body, and by
that resurrection they who before doubted were led to believe-for, indeed, God, Who is
always present in every place, passes not from place to place. As it is a man who goes, so
it is He Himself Who comes. Furthermore, He says in another place: "Rise, let us go
hence." In that, therefore, doth He go and come, which is common to Him and to us.

61. How, indeed, can He be a lesser God when He is perfect and true God? Yet in respect of
His humanity He is less-and still you wonder that speaking in the person of a man He
called the Father greater than Himself, when in the person of a man He called Himself a
worm, and not a man, saying: "But I am a worm, and no man;" and again: "He was led as a
sheep to the slaughter." 62. If you pronounce Him less than the Father in this respect, I
cannot deny it; nevertheless, to speak in the words of Scripture, He was not begotten
inferior, but "made lower," that is, made inferior. And how was He "made lower," except
that, "being in the form of God, He thought it not a prey that He should be equal with
God, but emptied Himself;" not, indeed, parting with what He was, but taking up what He
was not, for "He took the form of a servant."

63. Moreover, to the end that we might know Him to have been "made lower," by taking upon
Him a body, David has shown that he is prophesying of a man, saying: "What is man, that
Thou art mindful of him, or the son of man, but that Thou visitest him? Thou hast made him
a little lower than the angels." And in interpreting this same passage the Apostle says:
"For we see Jesus, made a little lower than the angels, crowned with glory and honour
because that He suffered death. in order that apart from God He might taste death for
all." 64. Thus, the Son of God was made lower than, not only the Father, but angels also.
And if you will turn this to His dishonour; [I ask] is then the Son, in respect of His
Godhead, less than His angels who serve Him and minister to Him? Thus, in your purpose to
diminish His honour, you run into the blasphemy of exalting the nature of angels above the
Son of God. But "the servant is not above his master." Again, angels ministered to Him
even after His Incarnation, to the end that you should acknowledge Him to have suffered no
loss of majesty by reason of His bodily nature, for God could not submit to any loss of
Himself, whilst that which He has taken of the Virgin neither adds to nor takes away from
His divine power.

65. He, therefore, possessing the fulness of Divinity and glory, is not, in respect of His
Divinity, inferior. Greater and less are distinctions proper to corporeal existences; one
who is greater is so in respect of rank, or qualities, or at any rate of age. These terms
lose their meaning when we come to treat of the things of God. He is commonly entitled the
greater who instructs and informs another, but it is not the case with God's Wisdom that
it has been built up by teaching received from another, forasmuch as Itself hath laid the
foundation of all teaching. But how wisely wrote the Apostle: "In order that apart from
God He might taste death for all,"-lest we should suppose the Godhead, not the flesh, to
have endured that Passion! 66. If our opponents, then, have found no means to prove [the
Father] greater [than the Son], let them not pervert words unto false reports, but seek
out their meaning. I ask them, therefore, as touching what do they esteem the Father the
greater? If it is because He is the Father, then [I answer] here we have no question of
age or of time-the Father is not distinguished by white hairs, nor the Son by
youthfulness-and it is on these conditions that the greater dignity of a father depends."
But "father" and "son" are names, the one of the parent, the other of the child-names
which seem to join rather than separate; for dutifulness inspires no loss of personal
worth, inasmuch as kinship binds men together, and does not rend them asunder.

67. If, then, they cannot make the order of nature a support for any questioning, let them
now believe the witness [of Scripture]. Now the Evangelist testifies that the Son is not
lower [than the Father] by reason of being the Son; nay, he even declares that, in being
the Son, He is equal, saying, "For the Jews sought to kill Him for this cause, that not
only did He break the Sabbath, but even called God His own Father, making Himself equal to
God." 68. This is not what the Jews said-it is the Evangelist who testifies that, in
calling Himself God's own Son, He made Himself equal to God, for the Jews are not
presented as saying, "For this cause we sought to kill Him;" the Evangelist, speaking for
himself, says, "For the Jews sought to kill Him for this cause." Moreover, he has
discovered the cause, [in saying] that the Jews were stirred with desire to slay Him
because, when as God He broke the Sabbath, and also claimed God as His own Father, He
ascribed to Himself not only the majesty of divine authority in breaking the Sabbath, but
also, in speaking of His Father, the right appertaining to eternal equality.

69. Most fitting was the answer which the Son of God made to these Jews, proving Himself
the Son and equal of God. "Whatsoever things," He said, "the Father hath done, the Son
doeth also in like wise." The Son, therefore, is both entitled and proved the equal of the
Father-a true equality, which both excludes difference of Godhead, and discovers, together
with the Son, the Father also, to Whom the Son is equal; for there is no equality where
there is difference, nor again where there is but one person, inasmuch as none is by
himself equal to himself. Thus hath the Evangelist shown why it is fitting that Christ
should call Himself the Son of God, that is, make Himself equal with God. 70. Hence the
Apostle, following this revelation, hath said: "He thought it not a prey that He should be
equal with God." For that which a man has not he seeks to carry off as a prey. Equality
with the Father, therefore, which, as God and Lord, He possessed in His own substance, He
had not as a spoil wrongfully seized. Wherefore the Apostle added [the words]: "He took
the form of a servant." Now surely a servant is the opposite of an equal. Equal,
therefore, is the Son, in the form of God, but inferior in taking upon Him of the flesh
and in His sufferings as a man. For how could the same nature be both lower and equal? And
how, if [the Son] be inferior, can He do the same things, in like manner, as the Father
doeth? How, indeed, can there be sameness of operation with diversity of power? Can the
inferior ever work such effects as the greater, or can there be unity of operation where
there is diversity of substance?

71. Admit, therefore, that Christ, as touching His Godhead, cannot be called inferior [to
the Father]. Christ speaks to Abraham: "By Myself have I sworn." Now the Apostle shows
that He Who swears by Himself cannot be lower than any. Thus he saith, "When God rewarded
Abraham with His promise, He swore by Himself, forasmuch as He had none other that was
greater, saying, Surely with blessing will I bless thee, and with multiplying will I
multiply thee." Christ had, therefore, none greater, and for that cause sware He by
Himself. Moreover, the Apostle has rightly added, "for men swear by one greater than
themselves," forasmuch as men have one who is greater than themselves, but God hath none.
72. Otherwise, if our adversaries will understand this passage as referred to the Father,
then the rest of the record does not agree with it. For the Father did not appear to
Abraham, nor did Abraham wash the feet of God the Father, but the feet of Him in Whom is
the image of the man that shall be. Moreover, the Son of God saith, "Abraham saw My day,
and rejoiced." It is He, therefore, Who sware by Himself, [and] Whom Abraham saw.

73. And how, indeed, hath He any greater than Himself Who is one with the Father in
Godhead? Where there is unity, there is no dissimilarity, whereas between greater and less
there is a distinction. The teaching, therefore, of the instance from Scripture before us,
with regard to the Father and the Son, is that neither is the Father greater, nor hath the
Son any that is above Him, inasmuch as in Father and Son there is no difference of Godhead
parting them, but one majesty.

CHAPTER IX.

The objection that the Son, being sent by the Father, is, in that regard at least,
inferior, is met by the answer that He was also sent by the Spirit, Who is yet not
considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the
Father to the Son, in order that Their unity in action might be shown forth. It is our
duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to
Christ as God, and what to be ascribed to Him as man. 74. I Have no fears in the matter of
that commonly advanced objection, that Christ is inferior because He was sent. For even if
He be inferior, yet this is not so proved; on the other hand, His equal title to honour is
in truth proved. Since all honour the Son as they honour the Father, it is certain that
the Son is not, in so far as being sent, inferior.

75. Regard not, therefore, the narrow bounds of human language, but the plain meaning of
the words, and believe facts accomplished. Bethink you that our Lord Jesus Christ said in
Isaiah that He had been sent by the Spirit. Is the Son, therefore, less than the Spirit
because He was sent by the Spirit? Thus you have the record, that the Son declares Himself
sent by the Father and His Spirit. "I am the beginning," He saith, "and I live for ever,
and My hand hath laid the foundations of the earth, My right hand hath made the heaven to
stand abidingly;" and further on: "I have spoken, and I have called; I have brought him,
and have made his way to prosper. Draw ye near to Me, and hear these things: not in secret
have I spoken from the beginning. When they were made, I was there: and now hath the Lord
and His Spirit sent Me." Here, indeed, He Who made the heaven and the earth Himself saith
that He is sent by the Lord and His Spirit. Ye see, then, that the poverty of language
takes not from the honour of His mission. He, then, is sent by the Father; by the Spirit
also is He sent.

76. And that you may gather that there is no separating difference of majesty, the Son in
turn sends the Spirit, even as He Himself hath said: "But when the Comforter is come, whom
I will send you from My Father-the Spirit of truth, who cometh forth from My Father." That
this same Comforter is also to be sent by the Father He has already taught, saying, "But
the Comforter, that Holy Spirit, whom the Father will send in My name." Behold their
unity, inasmuch as whom God the Father sends, the Son sends also, and Whom the Father
sends, the Spirit sends also. Else, if the Arians will not admit that the Son was sent,
because we read that the Son is the right hand of the Father, then they themselves will
confess with respect to the Father, what they deny concerning the Son, unless perchance
they discover for themselves either another Father or another Son.

77. A truce, then, to vain wranglings over words, for the kingdom of God, as it is
written, consisteth not in persuasive words, but in power plainly shown forth. Let us take
heed to the distinction of the Godhead from the flesh. In each there speaks one and the
same Son of God, for each nature is present in Him; yet while it is the same Person Who
speaks, He speaks not always in the same manner. Behold in Him, now the glory of God, now
the affections of man. As God He speaks the things of God, because He is the Word; as man
He speaks the things of man, because He speaks in my nature. 78. "This is the living
bread, which came down from heaven." This bread is His flesh, even as He Himself said:
"This bread which I will give is My flesh." This is He Who came down from heaven, this is
He Whom the Father hath sanctified and sent into this world. Even the letter itself
teaches us that not the Godhead but the flesh needed sanctification, for the Lord Himself
said, "And I sanctify Myself for them," in order that thou mayest acknowledge that He is
both sanctified in the flesh for us, and sanctifies by virtue of His Divinity.

79. This is the same One Whom the Father sent, but "born of a woman, born under the law,"
as the Apostle hath said. This is He Who saith: "The Spirit of the Lord is upon Me;
wherefore He hath anointed Me, to bring good tidings to the poor hath He sent Me:" This is
He Who saith: My doctrine is not Mine, but His, Who sent Me. If any man will do His will,
he shall know of the doctrine, whether it be of God, or whether I speak of Myself."
Doctrine that is of God, then, is one thing; doctrine that is of man, another; and so when
the Jews, regarding Him as man, called in question His teaching, and said, "How knoweth
this man letters, having never learnt?" Jesus answered and said, "My doctrine is not
Mine," for, in teaching without elegance of letters, He seems to teach not as man, but
rather as God, having not learned, but devised His doctrine.

80. For He hath found and devised all the way of discipline, as we read above, inasmuch as
of the Son of God it hath been said: "This is our God, and none other shall be accounted
of in comparison with Him, Who hath found all the way of discipline. After these things He
was seen on earth, and conversed with men." How, then, could He, as divine, not have His
own doctrine-He Who hath found all the way of discipline before He was seen on earth? Or
how is He inferior, of Whom it is said, "None shall be accounted of in comparison with
Him"? Surely He is entitled incomparable, in comparison of Whom none other can be
accounted of-yet so that He cannot be accounted of before the Father. Now if men suppose
that the Father is spoken of, they shall not escape running into the blasphemy of
Sabellius, of ascribing the assumption of human nature to the Father.

81. Let us proceed with what follows. "He who speaketh of himself, seeketh his own glory."
See the unity wherein Father and Son are plainly revealed. He who speaks cannot but be;
yet that which He speaks cannot be solely from Him, for in Him all that is, is naturally
derived from the Father. 82. What now is the meaning of the words "seeketh his own glory"?
That is, not a glory in which the Father has no part-for indeed the Word of God is His
glory. Again, our Lord saith: "that they may see My glory." But that glory of the Word is
also the glory of the Father, even as it is written: "The Lord Jesus Christ is in the
glory of God the Father." In regard of His Godhead, therefore, the Son of God so hath His
own glory, that the glory of Father and Son is one: He is not, therefore, inferior in
splendour, for the glory is one, nor lower in Godhead, for the fulness of the Godhead is
in Christ.

83. How, then, you ask, is it written, "Father, the hour is come; glorify Thy Son?" He Who
saith these words needs to be glorified, say you. Thus far you have eyes to see; the
remainder of the Scripture you have not read, for it proceeds: "that Thy Son may glorify
Thee." Hath ever the Father need of any, in that He is to be glorified by the Son?

CHAPTER X.

The objection taken on the ground of the Son's obedience is disproved, and the unity of
power, Godhead, and operation in the Trinity set forth, Christ's obedience to His mother,
to whom He certainly cannot be called inferior, is noticed. 84. In like manner our
adversaries commonly make a difficulty of the Son's obedience, forasmuch as it is written:
"And being found in appearance as a man, He humbled Himself, and became obedient even unto
death." The writer has not only told us that the Son was obedient even unto death, but
also first shown that He was man, in order that we might understand that obedience unto
death was the part not of His Godhead but of His Incarnation, whereby He took upon Himself
both the functions and the names belonging to our nature. 85. Thus we have learnt that the
power of the Trinity is one, as we are taught both in and after the Passion itself: for
the Son suffers through His body, which is the earnest of it; the Holy Spirit is poured
upon the apostles: into the Father's hands the spirit is commended; furthermore, God is
with a mighty voice proclaimed the Father. We have learnt that there is one form, one
likeness, one sanctification, of the Father and of the Son, one activity, one glory,
finally, one Godhead.

86. There is, therefore, but one only God, for it is written: "Thou shall worship the Lord
thy God, and Him only shall thou serve." One God, not in the sense that the Father and the
Son are the same Person, as the ungodly Sabellius affirms-but forasmuch as there is one
Godhead of the Father and of the Son and of the Holy Ghost. But where there is one
Godhead, there is one will, one purpose. 87. Again, that thou mayest know that the Father
is, and the Son is, and that the work of the Father and of the Son is one, follow the
saying of the Apostle: "Now may God Himself, and our Father, and our Lord Jesus Christ
direct our way unto you." Both Father and Son are named, but there is unity of direction,
because unity of power. So also in another place we read: "Now may our Lord Himself, Jesus
Christ, and God and our Father, Who hath loved us, and given us eternal consolation, and
good hope in grace, console and strengthen your hearts." How perfect a unity it is that
the Apostle presents to us, insomuch that the fount of consolation is not many, but one.
Let doubt be dumb, then, or, if it will not be overcome by reason, let the thought of our
Lord's gracious kindliness bend it.

88. Let us call to mind how kindly our Lord hath dealt with us, in that He taught us not
only faith but manners also. For, having taken His place in the form of man, He was
subject to Joseph and Mary. Was He less than all mankind, then, because He was subject?
The part of dutifulness is one, that of sovereignty is another, but dutifulness doth not
exclude sovereignty. Wherein, then, was He subject to the Father's law? In His body,
surely, wherein He was subject to His mother.

CHAPTER XI.

The purpose and healing effects of the Incarnation. The profitableness of faith, whereby
we know that Christ bore all infirmities for our sakes,-Christ, Whose Godhead revealed
Itself in His Passion; whence we understand that the mission of the Son of God entailed no
subservience, which belief we need not fear lest it displease the Father, Who declares
Himself to be well pleased in His Son. 89. Let us likewise deal kindly, let us persuade
our adversaries of that which is to their profit, "let us worship and lament before the
Lord our Maker." For we would not overthrow, but rather heal; we lay no ambush for them,
but warn them as in duty bound. Kindliness often bends those whom neither force nor
argument will avail to overcome. Again, our Lord cured with oil and wine the man who,
going down from Jerusalem to Jericho, fell among thieves; having forborne to treat him
with the harsh remedies of the Law or the sternness of Prophecy.

90. To Him, therefore, let all come who would be made whole. Let them receive the medicine
which He hath brought down from His Father and made in heaven, preparing it of the juices
of those celestial fruits that wither not. This is of no earthly growth, for nature
nowhere possesseth this compound. Of wondrous purpose took He our flesh, to the end that
He might show that the law of the flesh had been subjected to the law of the mind. He was
incarnate, that He, the Teacher of men, might overcome as man. 91. Of what profit would it
have been to me, had He, as God, bared the arm of His power, and only displayed His
Godhead inviolate? Why should He take human nature upon Him, but to suffer Himself to be
tempted under the conditions of my nature and my weakness? It was right that He should be
tempted, that He should suffer with me, to the end that I might know how to conquer when
tempted, how to escape when hard pressed. He overcame by force of continence, of contempt
of riches, of faith; He trampled upon ambition, fled from intemperance, bade wantonness be
far from Him.

93. This medicine Peter beheld, and left His nets, that is to say, the instruments and
security of gain, renouncing the lust of the flesh as a leaky ship, that receives the
bilge, as it were, of multitudinous passions. Truly a mighty remedy, that not only removed
the scar of an old wound, but even cut the root and source of passion. O Faith, richer
than all treasure-houses; O excellent remedy, healing our wounds and sins! 93. Let us
bethink ourselves of the profitableness of right belief. It is profitable to me to know
that for my sake Christ bore my infirmities, submitted to the affections of my body, that
for me, that is to say, for every man, He was made sin, and a curse, that for me and in me
was He humbled and made subject, that for me He is the Lamb, the Vine, the Rock, the
Servant, the Son of an handmaid, knowing not the day of judgment, for my sake ignorant of
the day and the hour.

94. For how could He, Who hath made days and times, be ignorant of the day? How could He
not know the day, Who hath declared both the season of Judgment to come, and the cause? A
curse, then, He was made not in respect of His Godhead, but of His flesh; for it is
written: "Cursed is every one that hangeth on a tree." In and after the flesh, therefore,
He hung, and for this cause He, Who bore our curses, became a curse. He wept that thou,
man, mightest not weep long. He endured insult, that thou mightest not grieve over the
wrong done to thee. 95. A glorious remedy-to have consolation of Christ! For He bore these
things with surpassing patience for our sakes-and we forsooth cannot bear them with common
patience for the glory of His Name! Who may not learn to forgive, when assailed, seeing
that Christ, even on the Cross, prayed,-yea, for them that persecuted Him? See you not
that those weaknesses, as you please to call them, of Christ's are your strength? Why
question Him in the matter of remedies for us? His tears wash us, His weeping cleanses
us,-and there is strength in this doubt, at least, that if you begin to doubt, you will
despair. The greater the insult, the greater is the gratitude due.

96. Even in the very hour of mockery and insult, acknowledge His Godhead. He hung upon the
Cross, and all the elements did Him homage. The sun withdrew his rays, the daylight
vanished, darkness came down and covered the land, the earth trembled; yet He Who hung
there trembled not. What was it that these signs betokened, but reverence for the Creator?
That He hangs upon the Cross-this, thou Arian, thou regardest; that He gives the kingdom
of God-this, thou regardest not. That He tasted of death, thou readest, but that He also
invited the robber into paradise, to this thou givest no heed. Thou dost gaze at the women
weeping by the tomb, but not upon the angels keeping watch by it. What He said, thou
readest: what He did, thou dost not read. Thou sayest that the Lord said to the
Canaanitish woman: "I am not sent, but to the lost sheep of the house of Israel," thou
dost not say that He did what He was besought by her to do.

97. Thou shouldst hereby understand that His being "sent" means not that He was compelled,
at the command of another, but that He acted, of free will, according to His own judgment,
otherwise thou dost accuse Him of despising His Father. For if, according to thine
expounding, Christ had come into Jewry, as one executing the Father's commands, to relieve
the inhabitants of Jewry, and none besides, and yet before that was accomplished, set free
the Canaanitish woman's daughter from her complaint, surely He was not only the executor
of another's instruction, but was free to exercise His own judgment. But where there is
freedom to act as one will, there can be no transgressing the terms of one's mission. 98.
Fear not that the Son's act displeased the Father, seeing that the Son Himself saith:
"Whatsoever things are His good pleasure, I do always," and "The works that I do, He
Himself doeth." How, then, could the Father be displeased with that which He Himself did
through the Son? For it is One God, Who, as it is written, "hath justified circumcision in
consequence of faith, and uncircumcision through faith."

99. Read all the Scriptures, mark all diligently, you will then find that Christ so
manifested Himself that God might be discerned in man. Misunderstand not maliciously the
Son's exultation in the Father, when you hear the Father declaring His pleasure in the
Son.

CHAPTER XII.

Do the Catholics or the Arians take the better course to assure themselves of the favour
of Christ as their Judge? An objection grounded on Ps. cx. 1 is disposed of, it being
shown that when the Son is invited by the Father to sit at His right hand, no subjection
is intended to be signified-nor yet any preferment, in that the Son sits at the Father's
right hand. The truth of the Trinity of Persons in God, and of the Unity of their Nature,
is shown to be proved by the angelic Trisagion. 100. Howbeit, if our adversaries cannot be
turned by kindness, let us summon them before the Judge. To what Judge, then, shall we go?
Surely to Him Who hath the Judgment. To the Father, then? Nay, but "the Father judgeth no
man, for He hath given all judgment to the Son." He hath given, that is to say, not as of
largess, but in the act of generation. See, then, how unwilling He was that thou shouldst
dishonour His Son-even so that He gave Him to be thy Judge.

101. Let us see, then, before the judgment which hath the better cause, thou or I? Surely
it is the care of a prudent party to a suit to gain first the favourable regard of the
judge. Thou dost honour man,-dost thou not honour God? Which of the two, I ask, wins the
favour of the magistrate-respect or contempt? Suppose that I am in error-as I certainly am
not: is Christ displeased with the honour shown Him? We are all sinners-who, then, will
deserve forgiveness, he who renders worship, or he who displays insolence? 102. If
reasoning move thee not, at least let the plain aspect of the judgment move thee! Raise
thine eyes to the Judge, see Who it is that is seated, with Whom He is seated, and where.
Christ sitteth at the right hand of the Father. If with thine eyes thou canst not perceive
this, hear the words of the prophet: "The Lord said unto my Lord, Sit Thou on My right
hand." The Son, therefore, sitteth at the right hand of the Father. Tell me now, thou who
holdest that the things of God are to be judged of from the things of this world-say
whether thou thinkest Him Who sits at the right hand to be lower? Is it any dishonour to
the Father that He sits at the Son's left hand? The Father honours the Son, and thou
makest it to be insult! The Father would have this invitation to be a sign of love and
esteem, and thou wouldst make it an overlord's command! Christ hath risen from the dead,
and sitteth at the right hand of God.

103. "But," you object, "the Father said." Good, hear now a passage where the Father doth
not speak, and the Son prophesies: "Hereafter ye shall see the Son of Man sitting at the
right hand of power." This He said with regard to taking back to Himself His body-to Him
the Father said: "Sit Thou at My right hand." If indeed you ask of the eternal abode of
the Godhead, He said-when Pilate asked Him whether He were the King of the Jews-"For this
I was born." And so indeed the Apostle shows that it is good for us to believe that Christ
sitteth at the right hand of God, not by command, nor of any boon, but as God's most
dearly beloved Son. For it is written for you: "Seek the things that are above, where
Christ is, sitting at the right hand of God; savour the things that are above." This is to
savour the things that be above-to believe that Christ, in His sitting, does not obey as
one who receives a command, but is honoured as the well-beloved Son. It is with regard,
then, to Christ's Body that the Father saith: "Sit Thou at My right hand, until I make
Thine enemies Thy footstool."

104. If, again, you seek to pervert the sense of these words, "I will make Thine enemies
Thy footstool," I answer that the Father also bringeth to the Son such as the Son raiseth
up and quickeneth. For "No man," saith Christ, "can come to Me, except the Father, Which
hath sent Me, draw him, and I will raise him up at the last day." And you say that the Son
of God is subject by reason of weakness-the Son, to Whom the Father bringeth men that He
may raise them up in the last day. Seemeth this in your eyes to be subjection, I pray you,
where the kingdom is prepared for the Father, and the Father bringeth to the Son and there
is no place for perversion of words, since the Son giveth the kingdom to the Father, and
none is preferred before Him? For inasmuch as the Father rendereth to the Son, and the
Son, again, to the Father, here are plain proofs of love and regard: seeing that They so
render, the One to the Other, that neither He Who receiveth obtaineth as it were what was
another's, nor He That rendereth loseth.

105. Moreover, the sitting at the right hand is no preferment, nor doth that at the left
hand betoken dishonour, for there are no degrees in the Godhead, Which is bound by no
limits of space or time, which are the weights and measures of our puny human minds. There
is no difference of love, nothing that divideth the Unity. 106. But wherefore roam so far
afield? Thou hast looked upon all around thee, thou hast seen the Judge, thou hast
remarked the angels proclaiming Him. They praise, and thou revilest Him! Dominations and
powers fall down before Him-thou speakest evil of His Name! All His Saints adore Him, but
the Son of God adores not, nor the Holy Spirit. The seraphim say: "Holy, Holy, Holy!" 107.
What meaneth this threefold utterance of the same name "Holy"? If thrice repeated, why is
it but one act of praise? If one act of praise, why a threefold repetition? Why the
threefold repetition, unless that the Father and the Son and the Holy Spirit are one in
holiness? The seraph spake the name, not once, lest he should exclude the Son; not twice,
lest he should pass by the Holy Spirit; not four times, lest he should conjoin created
beings [in the praise of the Creator]. Furthermore, to show that the Godhead of the
Trinity is One, he, after the threefold "Holy," added in the singular number "the Lord God
of Sabaoth." Holy, therefore, is the Father, holy the Son, holy likewise the Spirit of
God, and therefore is the Trinity adored, but adores not, and is praised, but praises not.
As for me, I will rather believe as the seraphim, and adore after the manner of all the
principalities and powers of heaven.

CHAPTER XIII.

The wicked and dishonourable opinions held by Arians, Sabellians, and Manichaeans as
concerning their Judge are shortly refuted. Christ's remonstrances regarding the rest of
His adversaries being set forth, St. Ambrose expresses a hope of milder judgment for
himself. 108. Let us proceed, then, with your accusations, and see how you gain the favour
of your Judge. Speak now, speak, I say, and tell Him: "I consider Thee, O Christ, to be
unlike Thy Father;" and He will answer: "Mark, if thou canst, mark, I say, and tell Me
wherein thou holdest Me to differ." 109. Say again: "I judge Thee to be a created being;"
and Christ will reply: "If the witness of two men is true, oughtest thou not to have
believed both Me and My Father, Who hath called Me His Son?" 110. Then you will say: "I
deny Thy [perfect] goodness;" and He will answer: "Be it unto thee according to thy faith;
so will I not be good to thee."

111. "That Thou art Almighty, I hold not;" and He will answer, in turn: "Then can I not
forgive thee thy sins." 112. "Thou art a subject being." Whereto He will reply: "Why,
then, dost thou seek freedom and pardon of Him Whom thou thinkest to be subject as a
slave?" 113. I see your accusation halt here. I press you not, forasmuch as I myself know
my own sins. I grudge you not pardon, for I myself would obtain indulgence, but I would
know the object of your prayers. Look, then, whilst I recite before the Judge your
desires. I betray not your sins, but look to behold your prayers and wishes set forth in
their order. 114. Speak, therefore, those desires, which all alike would have granted to
them. "Lord, make me in the image of God." Whereto He will answer: "In what image? The
image which thou hast denied?"

115. "Make me incorruptible." Surely His reply will be: "How can I make thee
incorruptible, I, Whom thou callest a created being, and so wouldst make out to be
corruptible? The dead shall rise purified from corruption-dost thou call Him corruptible
Whom thou seest to be God?" 116. "Be good to me." "Why dost thou ask what thou hast denied
[to Me]? I would have had thee to be good, and I said `Be ye holy, for I Myself am holy,'
and thou settest thyself to deny that I am good? Dost thou then look for forgiveness of
sins? Nay, none can forgive sins, but God alone. Seeing, then, that to thee I am not the
true and only God, I cannot by any means forgive thee thy sins." 117. Thus let the
followers of Arius and Photinus speak. "I deny Thy Godhead." To whom the Lord will make
answer: "`The fool hath said in his heart: There is no God' Of whom, think you, is this
said?-of Jew or Gentile, or of the devil. Whosoever he be of whom it is said, O disciple
of Photinus, he is more to be borne with, who held his peace; thou, nevertheless, hast
dared to lift up thy voice to utter it, that thou mightest be proved more foolish than the
fool. Thou deniest My Godhead, whereas I said, `Ye are gods, and ye are all the children
of the Most Highest?' And thou deniest Him to be God, Whose godlike works thou seest
around thee."

118. Let the Sabellian speak in his turn. "I consider Thee, by Thyself, to be at once
Father and Son and Holy Spirit." To whom the Lord: "Thou hearest neither the Father nor
the Son. Is there any doubt on this matter? The Scripture itself teaches thee that it is
the Father Who giveth over the judgment, and the Son Who judges. Thou hast not given ear
to My words: `I am not alone, but I and the Father, Who sent Me.'" 119. Now let the
Manichaean have his word. "I hold that the devil is the creator of our flesh." The Lord
will answer him: "What, then, doest thou in the heavenly places? Depart, go thy way to thy
creator. `My will is that they be with Me, whom my Father hath given Me.' Thou,
Manichaean, holdest thyself for a creature of the devil; hasten, then, to his abode, the
place of fire and brimstone, where the fire thereof is not quenched, lest ever the
punishment have an end."

120. I set aside other heretical-not persons, but portents. What manner of judgment awaits
them, what shall be the form of their sentence? To all these He will, indeed, reply,
rather in sorrow than in anger: "O My people, what have I done unto thee, wherein have I
vexed thee? Did I not bring thee up out of Egypt, and lead thee out of the house of
bondage into liberty?" 121. But it is not enough to have brought us out of Egypt into
freedom, and to have saved us from the house of bondage: a greater boon than this, Thou
hast given Thyself for us. Thou wilt say then: "Have I not borne all your sufferings? Have
I not given My Body for you? Have I not sought death, which had no part in My Godhead, but
was necessary for your redemption? Are these the thanks I am to receive? Is it this that
My Blood hath gained, even as I spake in times past by the mouth of the prophet: `What
profit is there in My Blood, for that I have gone down to corruption?' Is this the profit,
that you should wickedly deny Me-you, for whom I endured those things?"

122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I
say: "I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My
transgression I confess; my sin I deny not. If Thou wilt Thou canst make me clean. For
this saying, the leper obtained his request. Enter not, I pray, into judgment with Thy
servant. I ask, not that Thou mayest judge, but that Thou mayest forgive."

CHAPTER XIV.

1 The sentence of the Judge is set forth, the counterpleas of the opposers are considered,
and the finality of the sentence, from which there is no appeal, proved. 123. What verdict
do we look for from Christ? That do I know. Do I say, what verdict will He give? Nay, He
hath already pronounced sentence. We have it in our hands. "Let all," saith He, "honour
the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the
Father, Who hath sent Him." 124. If the sentence please you not, appeal to the Father,
cancel the judgment that the Father hath given. Say that He hath a Son Who is unlike Him.
He will reply: "Then have I lied, I, Who said to the Son, `Let us make man in Our image
and likeness.'" 125. Tell the Father that He hath created the Son, and He will answer:
"Why, then, hast thou worshipped One Whom thou thoughtest to be a created being?"

2 126. Tell Him that He hath begotten a Son Who is inferior to Himself, and He will reply:
"Compare Us, and let Us see." 127. Tell Him that you owed no credence to the Son, whereto
He will answer: "Did I not say to thee, `This is My well-beloved Son, in Whom I am well
pleased: hear ye Him'?" What mean these words "hear ye Him," if not "Hear Him when He
saith: `All things that the Father hath are Mine'"? This did the apostles hear, even as it
is written: "And they fell upon their faces, and were greatly afraid." If they who
confessed Him fell to the earth, what shall they do who have denied Him? But Jesus laid
His hand upon His apostles, and raised them up-you He will suffer to lie prone, that ye
may see not the glory ye have denied. 128. Let us look to it, then, forasmuch as whom the
Son condemneth, the Father condemneth also, and therefore let us honour the Son, even as
we honour the Father, that by the Son we may be able to come to the Father.

CHAPTER XV.

St. Ambrose deprecates any praise of his own merits: in any case, the Faith is
sufficiently defended by the authoritative support of holy Scripture, to whose voice the
Arians, stubborn as the Jews, are deaf. He prays that they may be moved to love the truth;
meanwhile, they are to be avoided, as heretics and enemies of Christ. 129. These
arguments, your Majesty, I have set forth, briefly and summarily, in the rough, rather
than in any form of full explanation and exact order. If indeed the Arians regard them as
imperfect and unfinished, I indeed confess that they are scarce even begun; if they think
that there be any still to be brought forward, I allow that there be well-nigh all; for
whereas the unbelievers are in uttermost need of arguments, the faithful have enough and
to spare. Indeed, Peter's single confession was abundant to warrant faith in Christ: "Thou
art the Christ, the Son of the living God;" for it is enough to know His Divine
Generation, without division or diminution, being neither derivation nor creation.

130. This, indeed, is declared in the books of Holy Writ, one and all, and yet is still
doubted by misbelievers: "For," as it is written, "the heart of this people is become
gross, and with their ears they have been dull of hearing, and their eyes have they
darkened, lest ever they should see with their eyes, and hear with their ears, and
understand in their heart." For, like the Jews, the Arians' wont is to stop their ears, or
make an uproar, as often as the Word of salvation is heard. 131. And what wonder, if
unbelievers doubt the word of man, when they refuse to believe the Word of God? The Son of
God, as you will find it written in the Gospel, said: "Father, glorify Thy Name," and from
heaven was heard the voice of the Father, saying: "I have both glorified it, and again
will glorify." These words the unbelievers heard, but believed not. The Son spake, the
Father answered, and the Jews said: "A peal of thunder answered Him;" others said: "An
angel spake to Him."

132. Paul, moreover, as it is written in the Acts of the Apostles, when by the Voice of
Christ he received the call of grace, several companions journeying with him at the same
time, alone said that he had heard Christ's Voice. Thus, your sacred Majesty, he who
believes, hears-and he hears, that he may believe, whilst he who believes not, hears not,
nay, he will not, he cannot hear, lest he should believe! 133. As for me, indeed, would
that they might have a will to hear, that they might believe-to hear with true love and
meekness, as men seeking what is true, and not assailing all truth. For it is written that
we pay no heed to "endless fables and genealogies, which do rather raise disputes than set
forward the godly edification, which is in faith. But the aim of the charge is love from a
pure heart, and a good conscience, and faith unfeigned, whence some have erred and betaken
themselves to empty babbling, desirous of being teachers of the law, without understanding
the words they say, nor the things whereof they speak with assurance." In another place
also the same Apostle saith: "But foolish and ignorant questionings do thou avoid."

134. Such men, who sow disputes-that is to say, heretics-the Apostle bids us leave alone.
Of them he says in yet another place, that "certain shall depart from the faith, giving
heed to deceitful spirits, and the doctrines of devils." 135. John, likewise, saith that
heretics are Antichrists, plainly marking out the Arians. For this [Arian] heresy began to
be after all other heresies, and hath gathered the poisons of all. As it is written of
theAntichrist, that "he opened his mouth to blasphemy against God, to blaspheme His Name,
and to make war with His saints," so do they also dishonour the Son of God, and His
martyrs have they not spared. Moreover, that which perchance Antichrist will not do, they
have falsified the holy Scriptures. And thus he who saith that Jesus is not the Christ,
the same is Antichrist; he who denies the Saviour of the world, denies Jesus; he who
denies the Son, denies the Father also, for it is written; "Every one which denieth the
Son, denieth the Father likewise."

CHAPTER XVI.

St. Ambrose assures Gratian of victory, declaring that it has been foretold in the
prophecies of Ezekiel. This hope is further stayed upon the emperor's piety, the former
disasters being the punishment of Eastern heresy. The book doses with a prayer to God,
that He will now show His mercy, and save the army, the land, and the sovereign of the
faithful. 136. I Must no further detain your Majesty, in this season of preparation for
war, and the achievement of victory over the Barbarians. Go forth, sheltered, indeed,
under the shield of faith, and girt with the sword of the Spirit; go forth to the victory,
promised of old time, and foretold in oracles given by God. 137. For Ezekiel, in those
far-off days, already prophesied the minishing of our people, and the Gothic wars, saying:
"Prophesy, therefore, Son of Man, and say: O Gog, thus saith the Lord-Shalt thou not, in
that day when My people Israel shall be established to dwell in peace, rise up and come
forth from thy place, from the far north, and many nations with thee, all riders upon
horses, a great and mighty gathering, and the valour of many hosts? Yea, go up against my
people Israel, as clouds to cover the land, in the last days."

138. That Gog is the Goth, whose coming forth we have already seen, and over whom victory
in days to come is promised, according to the word of the Lord: "And they shall spoil
them, who had been their despoilers, and plunder them, who had carried off their goods for
a prey, saith the Lord. And it shall be in that day, that I will give to Gog"-that is, to
the Goths-"a place that is famous, for Israel an high-heaped tomb of many men, of men who
have made their way to the sea, and it shall reach round about, and close the mouth of the
valley, and there [the house of Israel shall] overthrow Gog and all his multitude, and it
shall be called the valley of the multitude of Gog: and the house of Israel shall
overwhelm them, that the land may be cleansed." 139. Nor, furthermore, may we doubt, your
sacred Majesty, that we, who have undertaken the contest with alien unbelief, shall enjoy
the aid of the Catholic Faith that is strong in you. Plainly indeed the reason of God's
wrath has been already made manifest, so that belief in the Roman Empire was first
overthrown, where faith in God gave way.

140. No desire have I to recount the deaths, tortures, and banishments of confessors, the
offices of the faithful made into presents for traitors. Have we not heard, from all along
the border,-from Thrace, and through Dacia by the river, Moesia, and all Valeria of the
Pannonians,-a mingled tumult of blasphemers preaching and barbarians invading? What profit
could neighbours so bloodthirsty bring us, or how could the Roman State be safe with such
defenders? 141. Enough, yea, more than enough, Almighty God, have we now atoned for the
deaths of confessors, the banishment of priests, and the guilt of wickedness so
overweening, by our own blood, our own banishment-sufficiently plain is it that they, who
have broken faith, cannot be safe. Turn again, O Lord, and set up the banners of Thy
faith. 142. No military eagles, no flight of birds, here lead the van of our army, but Thy
Name, Lord Jesus, and Thy worship. This is no land of unbelievers, but the land whose
custom it is to send forth confessors-Italy; Italy, ofttimes tempted, but never drawn
away; Italy, which your Majesty hath long defended, and now again rescued from the
barbarian. No wavering mind in our emperor, but faith firm fixed.

143. Show forth now a plain sign of Thy Majesty, that he who believes Thee to be the true
Lord of Hosts, and Captain of the armies of heaven; he who believes that Thou art the true
Power and Wisdom of God, no being of time nor of creation, but even as it is written, the
eternal Power and Divinity of God, may, upheld by the aid of thy Might Supreme, win the
prize of victory for his Faith.

CHAPTER I.

Statement of the reasons wherefore the matters, treated of shortly in the two former, are
dealt with more at length in the three later books. Defence of the employment of fables,
which is supported by the example of Holy Writ, wherein are found various figures of
poetic fable, in particular the Sirens, which are figures of sensual pleasures, and which
Christians ought to be taught to avoid, by the words of Paul and the deeds of Christ. 1.
Forasmuch as your most gracious Majesty had laid command upon me to write for your own
instruction some treatise concerning the Faith, and had yourself called me to your
presence and encouraged my timidity, I, being as one on the eve of battle, composed but
two books only, for the pointing out of certain ways and paths by which our faith
progresses. 2. Seeing, however, that certain malicious minds, bent on sowing disputes,
have not yet exhausted the force of their assaults, whilst your gracious Majesty's pious
anxiety calls me to further labours, inasmuch as you desire to try in more things him whom
you have proved in a few, I am resolved to deal somewhat more particularly with the
matters whereof I have already treated in a few words, lest it should be thought, not that
I have advanced those propositions in quietness and confidence, but that I, having
asserted them, doubted and so abandoned their defence.

3. Again, seeing that we spoke of the Hydra and Scylla (I. vi. 46), and brought them in by
way of comparison, to show how we must beware, whether of the ever-renewed outgrowths of
infidelity, or the ill-omened shipwrecks made upon its shallows, if any one holds that
such embellishments of an argument, borrowed from the romances of poets, are unlawful,
and, from lack of opportunity to speak evil of my faith, assails something in my language,
then let him know that not only phrases but complete verses of poetry have been woven into
the text of Holy Writ. 4. Whence, for instance, came that verse, "His offspring truly are
we," whereof Paul, by prophetic experience, taught, makes use? The course of prophetic
speech avoids neither the Giants nor the Valley of the Titans, and Isaiah spake of sirens
and the daughters of ostriches. Jeremiah also hath prophesied concerning Babylon, that the
daughters of sirens shall dwell therein, in order to show that the snares of Babylon, that
is, of the tumult of this world, are to be likened to stories of old-time lust, that
seemed upon this life's rocky shores to sing some tuneful song, but deadly withal, to
catch the souls of youth,-which the Greek poet himself tells us that the wise man escaped
through being bound, as it were, in the chains of his own prudence. So hard a thing,
before Christ's coming, was it esteemed, even for the stronger, to save themselves from
the deceitful shows and allurements of pleasure.

5. But if the poet judged the enticement of worldly pleasure and licence destructive of
men's minds and a sure cause of shipwreck, what ought we to think, for whom it hath been
written: "Train not the flesh in concupiscence"? And again: "I chastise my body and bring
it into servitude, lest whilst I preach to others, I myself become a castaway." 6. Truly,
Christ won salvation for us, not by luxury but by fasting. Moreover, it was not to obtain
favour for Himself, but to instruct us, that He fasted. Nor yet did He hunger because He
was overcome by the weakness of the body, but by His hunger He proved that He had verily
taken upon Himself a body; that so He might teach us that He had taken not only our body,
but also the weaknesses of that body, even as it is written: "Surely He hath taken our
infirmities and borne our sicknesses."

CHAPTER II.

The incidents properly affecting the body which Christ for our sake took upon Him are not
to be accounted to His Godhead, in respect whereof He is the Most Highest. To deny which
is to say that the Father was incarnate. When we read that God is one, and that there is
none other beside Him, or that He alone has immortality, this must be understood as true
of Christ also, not only to avoid the sinful heresy above-mentioned (Patripassianism), but
also because the activity of the Father and the Son is declared to be one and the same. 7.
It was a bodily weakness, then, that is to say, a weakness of ours, that He hungered; when
He wept, and was sorrowful even unto death, it was of our nature. Why ascribe the
properties and incidents of our nature to the Godhead? That He was even, as we are told,
"made," is a property of a body. Thus, indeed, we read: "Sion our mother shall say: `He is
a man,' and in her He was made man, and the Most High Himself laid her foundations." "He
was made man," mark you, not "He was made God."

8. But what is He Who is at once the Most High and man, what but "the Mediator between God
and man, the man Christ Jesus Who gave Himself as a ransom for us"? This place indeed
refers properly to His Incarnation, for our redemption was made by His Blood, our pardon
comes through His Power, our life is secured through His Grace. He gives as the Most High,
He prays as man. The one is the office of the Creator, the other of a Redeemer. Be the
gifts as distinct as they may, yet the Giver is one, for it was fitting that our Maker
should be our Redeemer. 9. Who indeed can deny that we have plain evidence that Christ is
the Most High? He who knows otherwise makes the sacrament of Incarnation to be the work of
God the Father. But that Christ is the Most High is removed beyond doubt by what Scripture
hath said in another place, concerning the mystery of the Passion: "The Most High sent
forth His Voice, and the earth was shaken." And in the Gospel you may read: "And thou,
child, shalt be called the Prophet of the Highest; for thou shalt go before the face of
the Lord, to prepare His ways." Who is "the Highest"? The Son of God. He, then, Who is the
Most High God is Christ.

10. Again, whilst God is everywhere said to be One God, the Son of God is not separated
from this Unity. For He Who is the Most High is alone, as it is written: "And let them
know that Thy Name is the Lord: Thou alone art Most High over all the earth." 11. And so
the adversaries' injurious conclusion is rejected with contempt and disgrace, which they
drew from the Scripture speaking of God: "Who alone hath immortality and dwelleth in light
unapproachable; for these words are written of God which Name belongs equally to Father
and to Son. 12. If, indeed, wheresoever they read the Name of God, they deny that there is
any thought of the Son [as well as the Father], they blaspheme, inasmuch as they deny the
Son's Divine Sovereignty, and they shall appear as though they shared the sinful error of
the Sabellians in teaching the Incarnation of the Father. Let them, indeed explain how
they can fail to interpret in a sense blasphemous to the Father the words of the Apostle:
"In Whom ye did also rise again, by faith in the working of God, Who raised Him from the
dead." Let them also take warning from what follows of what they are running upon-for this
is what comes after: "And though ye were dead in your sins and the uncircumcision of your
flesh, He quickened us with Him, pardoning us all our offences, blotting out the
handwriting of the Ordinance, which was opposed to us, and removed it from our midst,
nailing it to His Cross, divesting Himself of the flesh."

13. We are not, then, to suppose that the Father Who raised the flesh is alone [God]; nor,
again, are we to suppose the like of the Son, Whose Body was raised again. He Who raised,
did surely also quicken; and He who quickened, also pardoned sins; He who pardoned sins,
also blotted out the handwriting; He Who blotted out the handwriting, also nailed it to
the Cross: He who nailed it to the Cross, divested Himself of the flesh. But it was not
the Father Who divested Himself of the flesh; for not the Father, but, as we read, the
Word was made flesh. You see, then, that the Arians, in dividing the Father from the Son,
run into danger of saying that the Father endured the Passion. 14. We, however, can easily
show that the words treat of the Son's action, for the Son Himself indeed raised His own
Body again, as He Himself said: "Destroy this Temple, and in three days I will raise it
again." And He Himself quickens us together with His Body: "For as the Father raiseth the
dead and quickeneth them, so also the Son quickeneth Whom He will." And He Himself hath
granted forgiveness for sins, saying, "Thy sins be forgiven thee." He too hath nailed the
handwriting of the record to His Cross, in that He was crucified, and suffered in the
body. Nor did any divest Himself of the flesh, save the Son of God, Who invested Himself
therewith. He, therefore, Who hath achieved the work of our resurrection is plainly
pointed out to be very God.


EXPOSITION OF THE CHRISTIAN FAITH
=================================

EXPOSITION OF THE CHRISTIAN FAITH continued

CHAPTER III.

That the Father and the Son must not be divided is proved by the words of the Apostle,
seeing that it is befitting to the Son that He should be blessed, only Potentate, and
immortal, by nature, that is, and not by grace, as even the angels themselves are
immortal, and that He should dwell in the unapproachable light. How it is that the Father
and the Son are alike and equally said to be "alone." 15. When, therefore, you read the
Name "God," separate neither Father nor Son, for the Godhead of the Father and the Son is
one and the same, and therefore separate them not, when you read the words "blessed and
only Potentate," for the words are spoken of God, even as you may read: "I charge thee
before God, Who quickeneth all things." Christ also indeed doth quicken, and therefore the
Name of God is meetly given both to the Father and to the Son, inasmuch as the effect of
their activity is in agreement. Let us go on to the words following: "I Charge thee," he
says, "before God, Who quickeneth all things, and Jesus Christ."

16. The Word is in God, even as it is written: "In God will I praise His Word." In God is
His Eternal Power, even Jesus; in [speaking of] God, therefore, the Apostle hath witnessed
to the unity of the Godhead, whilst by the Name of Christ he hath witnessed to the
sacrament of the Incarnation. 17. Furthermore, to show that he hath spoken of the
Incarnation of Christ, he added: "Who bore witness under Pontius Pilate with the good
confession," [I charge thee] "keep undefiled the commandment, until the coming of our Lord
Jesus Christ, Which in His own good time the blessed and only Potentate shall manifest,
the King of kings and Lord of lords, Who alone hath immortality, and dwelleth in light
unapproachable, Whom no man hath seen, nor can see." Those words, then, are written with
regard to God, of which Name the dignity and truth are common to [both the Father and] the
Son.

18. Why, then, should there be no thought of the Son in this place, seeing that all these
things hold good of the Son also? If they do not so, then deny His Godhead, and so mayest
thou deny what is proper to be said of God. His Blessedness cannot be denied, Who bestows
blessings, for "Blessed are they whose iniquities are forgiven." He cannot but be called
"Blessed," Who hath given us wholesome teaching, even as it is written: "Which is
according to the Gospel of the beauty of the Blessed God." His Power cannot be denied, of
Whom the Father saith: "I have laid help upon One that is mighty." And who dare refuse to
acknowledge Him to be immortal, when He Himself bath made others also immortal, as it is
written of the Wisdom of God: "By her shall I possess immortality." 19. But the
immortality of His Nature is one thing, that of ours is another. Things perishable are not
to be compared to things divine. The Godhead is the one only Substance that death cannot
touch, and therefore it is that the Apostle, though knowing both the [human] soul and
angels to be immortal, declared that God only had immortality. In truth, even the soul may
die: "The soul that sinneth, it shall die," and an angel is not absolutely immortal, his
immortality depending on the will of the Creator.

20. Do not hastily reject this, because Gabriel dies not, nor Raphaël, nor Uriel. Even in
their nature there is a capacity of sin, though not one of improvement by discipline, for
every reasonable creature is exposed to influences from without itself, and liable to
judgment. It is on the influences which work upon us that the award of judgment, and
corruption, or advance to perfection, do depend, and therefore Ecclesiastes saith: "For
God shall bring all His work to judgment." Every creature, then, has within it the
possibility of corruption and death, even though it do not [at present] die or commit sin;
nor, if in anything it deliver not itself over to sin, hath it this boon of its immortal
nature, but of discipline or of grace. Immortality, then, that is of a gift is one thing:
immortality without the possibility of change is another. 21. Do we deny the immortality
of Christ's Godhead, because He tasted death for all in the flesh? Then is Gabriel better
than Christ, for Gabriel never died, but Christ gave up the ghost. But the servant is not
above his lord, and we must discern the weakness of flesh from the eternity of Godhead.
Christ's Death had its source in the flesh, immortality is of the nature of Christ's
sovereignty. But if the Godhead brought it to pass that the flesh saw not corruption, the
flesh being surely by nature liable to corruption, how could the Godhead itself have died?

22. And how is it that the Son dwelleth not in light unapproachable, if He is in the bosom
of the Father, if the Father is Light, and the Son also is Light, because God is Light?
Or, if we suppose some other light, beside the Light of the Godhead, to be the
unapproachable Light, is, then, this Light better than the Father, so that He is not in
that Light, Who, as it is written, is both with the Father and in the Father? Let men,
therefore, not exclude the thought of the Son, when they read only of "God"-and let them
not exclude that of the Father, when they read of "the Son" only. 23. On earth, the Son is
not without the Father, and thou thinkest that the Father is without the Son in heaven?
The Son is in the flesh-(when I say "He is in the flesh" or "He is on earth," I speak as
though we lived in the days whose story is in the Gospel, for now we no longer know Christ
"after the flesh" )-He is in the flesh, and He is not alone, as it is written: "And I am
not alone, because the Father is with Me," and think you that the Father dwells alone in
the Light?

24. Lest you should regard this argument as mere speculation take this sentence of
authority. "No man," saith the Scripture, "hath seen God at any time, save the Only-
begotten Son, Who is in the bosom of the Father; He hath revealed Him." How can the Father
be in solitude, if the Son be in the bosom of the Father? How doth the Son reveal Him,
Whom He seeth not? The Father, then, exists not alone. 25. Observe now what the "solitude"
of the Father and of the Son is. The Father is alone, because there is no other Father;
the Son is alone, because there is no other Son; God is alone, because the Godhead of the
Trinity is One.

CHAPTER IV.

We are told that Christ was only "made" so far as regards the flesh. For the redemption of
mankind He needed no means of aid, even as He needed none in order to His Resurrection,
whereas others, in order to raise the dead, had need of recourse to prayer. Even when
Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be
accounted divine from the fact that He commanded (that such and such things should be
done). On this point the devil's testimony is truer than the Arians' arguments. The
discussion concludes with an explanation of the reason why the title of "mighty" is given
to the Son of Man. 26. It is now sufficiently made plain that the Father is not God in
solitude, without the Son, and that the Son cannot be thought of as God alone, without the
Father, for it is in respect of His flesh that we read that the Son of God was "made," not
in respect of His generation from God the Father.

27. Indeed, in what sense He was "made" He has declared by the mouth of the holy
patriarch, saying: "For My soul is filled with sorrow to overflowing, and My life hath
drawn near unto hell. I have been counted with them that go down into the pit; I have been
made as a man free, without help, amongst the dead." Here, then, we read: "I have been
made as a man," not "I have been made as God;" and again: "My soul overfloweth with
sorrows." "My soul," mark you, not "My Godhead." He was "made" in so far as that was
concerned wherein He was due to hell, wherein He was reckoned with others, for the Godhead
admits of no likeness which may be ground for classing it with others. Yet mark how the
majesty of Godhead shows itself in Christ, even in that flesh which was appointed to
death. Although He was "made" as a man, and "made" as flesh, yet He was made free amongst
the dead, "free, without help."

28. But how can the Son say here that He was without help, when it has already been said:
"I have laid help upon One that is mighty"? Distinguish here also the two natures present.
The flesh hath need of help, the Godhead hath no need. He is free, then, because the
chains of death had no hold upon Him. He was not made prisoner by the powers of darkness,
it is He Who exerted power amongst them. He is "without help," because He Himself, the
Lord, hath by no office of messenger or ambassador, but by His own might, saved His
people. How could He, Who raised others to life, require any help in order to raise His
own body? 29. And though men also have raised the dead, still they did this not of their
own power, but in the Name of Christ. To ask is one thing, to command is another; to
obtain is different from bestowing.

30. Elijah, then, raised the dead, but he prayed-he did not command. Elisha raised one to
life after laying himself upon the dead body, in accordance with its posture; and, again,
the very contact of Elisha's corpse gave life to the dead, that the prophet might foreshow
the coming of Him, Who, being sent in the likeness of sinful flesh, should, even after His
burial, raise the dead to life. 31. Peter, again, when he healed Aeneas, said: "In the
Name of Jesus of Nazareth, rise and walk." Not in his own name, but in the Name of Christ.
But "rise" is a command; on the other hand, it is an instance of confidence in one's
right, not an arrogant claim to power, and the authority of the command stood in the
effective influence of the Name, not in its own might. What answer, then, make the Arians?
Peter commands in the Name of Christ,-this on the one hand: on the other, they will have
it that the Son of God did not command, but requested.

32. We read, they objected, of His uttering a prayer. But take note of the difference. He
prays as Son of Man, He commands as Son of God. Will you not ascribe unto the Son of God
what even the devil has ascribed? Will you accuse yourselves of greater wickedness than
Satan's? The devil saith: "If Thou be the Son of God, command this stone that it become
bread." Satan saith "command," you say "entreat." The devil believes that, at the word of
God's Son, the nature of an elementary substance may be exchanged for that of a composite
one; you think that, unless the Son of God prefers a request, even His Will cannot be
done. Again, the devil thinks that the Son of God is to be esteemed from His power, you
that He is to be esteemed from His infirmity. The devil's temptations are more tolerable
than the Arians' disputings.

33. Let us not, then, be troubled if we find the Son of Man entitled "mighty" in one
place, and yet in another, that the Lord of glory was crucified. What might is greater
than sovereignty over the powers of heaven? But this was in the hands of Him Who ruled
over thrones, principalities, angels; for, although He was amongst the wild beasts, as it
is written, yet angels ministered to Him, that you may perceive the difference between
what is proper to the Incarnation, and what is proper to Sovereignty. So far as His flesh
is concerned, then, He endures the assault of wild beasts; in regard of His Godhead, He is
adored by angels. 34. We have learnt, then, that He was made man, and that His being made
must be referred to His manhood. Furthermore, in another passage of Scripture, you may
read: "Who was made for Him of the seed of David," that is to say, in respect of the flesh
He was "made" of the seed of David, but He was God begotten of God before the worlds.

CHAPTER V.

Passages brought forward from Scripture to show that "made" does not always mean the same
as "created;" whence it is concluded that the letter of Holy Writ should not be made the
ground of captious arguments, after the manner of the Jews, who, however, are shown to be
not so bad as the heretics, and thus the principle already set forth is confirmed anew.
35. At the same time, becoming does not always imply creation; for we read: "Lord, Thou
art become our refuge," and "Thou hast become my salvation." Plainly, here is no statement
of the fact or purpose of a creation, but God is said to have become my "refuge" and have
turned to my "salvation," even as the Apostle hath said: "Who became for us Wisdom from
God, and Righteousness, and Sanctification, and Redemption," that is, that Christ was
"made" for us, of the Father, not created. Again, the writer has explained in the sequel
in what sense he says that Christ was made Wisdom for us: "But we preach the Wisdom of God
in doctrine of mystery, which Wisdom is hidden, foreordained by God before the existence
of the world for our glory, and which none of the princes of this world knew, for had they
known they would never have crucified the Lord of glory." When the mystery of the Passion
is set forth, surely there is no speaking of an eternal process of generation.

36. The Lord's Cross, then, is my wisdom; the Lord's Death my redemption; for we are
redeemed with His precious blood, as the Apostle Peter bath said. With His blood, then, as
man, the Lord redeemed us, Who also, as God, hath forgiven sins. 37. Let us not,
therefore, lay snares as it were in words, and eagerly seek out entanglements therein; let
us not, because misbelievers make out the written word to mean that it means not, set
forth only what this letter bears on the face of it, instead of the underlying sense. This
way went the Jews to destruction, despising the deep-hidden meaning, and following only
after the bare form of the word, for "the letter killeth, but the Spirit maketh alive."
38. And yet, of these two grievous impieties, to ascribe to the Godhead what is true only
of manhood is perchance more detestable than to attribute to spirit what belongs only to
letter. The Jews feared to believe in manhood taken up into God, and therefore have lost
the grace of redemption, because they reject that on which salvation depends; the Arians
degrade the majesty of Godhead to the weakness of humanity. Detestable as are the Jews,
who crucified the Lord's flesh, more detestable still do I hold them who have believed
that the Godhead of Christ was nailed to the Cross. So one who ofttimes had dealings with
Jews said: "An heretic avoid, after once reproving him"

39. Nor, again, are these men careful to avoid doing dishonour to the Father, in their
impious application of the fact, that Christ was "made" Wisdom for us, to His
incomprehensible generation, that transcends all limits and divisions of time; for,
leaving it out of account that dishonour done to the Son is an insult to the Father, they
do even carry their blasphemy in assault upon the Father, of Whom it is written: "Let God
be made truthful, but every man a liar." If indeed they think that the Son is spoken of,
they do not foreclose against His generation, but in that they rest on the authority of
this text they do confess that which they reject, namely, that Christ is God, and true
God. 40. It would be a lengthy matter were I to pass in review each several place where we
read of His being "made," not indeed by nature, but by way of gracious dispensation.
Moses, for example, saith: "Thou art made my Helper and Protector, to save me;" and David:
"Be unto me for a God of salvation, and an house of refuge, that Thou mayest save me;" and
Isaiah: "He is become an Helper for every city that is lowly." Of a surety the holy men
say not to God: "Thou hast been created," but "By Thy grace Thou art made a Protector and
Helper unto us."

CHAPTER VI.

In order to dispose of an objection grounded on a text in St. John, St. Ambrose first
shows that the Arian interpretation lends countenance to the Manichaeans; then, after
setting forth the different ways of dividing the words in this same passage, he shows
plainly that it cannot, without dishonour to the Father, be understood with such reference
to the Godhead as the Arians give it, and expounds the true meaning thereon. 41. We have
no reason, therefore, to fear the argument which the Arians, in their reckless manner of
expounding, use to construct, showing that the Word of God was "made," for, say they, it
is written: "That which has been made in Him is life." 42. First of all, let them
understand that if they make the words "That which has been made" to refer to the Godhead,
they entangle themselves in the difficulties raised by the Manichaeans, for these people
argue: "If that which has been made in Him is life, then there is something which has not
been made in Him, and is death," so that they may impiously bring in two principles. But
this teaching the Church condemns.

43. Again, how can the Arians prove that the Evangelist actually said this? The most part
of those who are learned in the Faith read the passage as follows: "All things were made
by Him, and without Him was not anything made that has been made." Others read thus: "All
things were made by Him, and without Him was nothing made." Then they proceed: "What has
been made," and to this they join the words "in Him;" that is to say, "But whatsover is
has been made in Him." But what mean the words "in Him"? The Apostle tells us, when he
says: "In Him we have our being, and live, and move." 44. Howbeit, let them read the
passage as they will, they cannot diminish the majesty of God the Word, in referring to
His Person, as subject, the words "That which was made," without also doing dishonour to
God the Father, of Whom it is written: "But he who doeth the truth cometh to the light,
that his works may be made manifest that they are wrought in God." See then-here we read
of man's works being wrought in God, and yet for all that we cannot understand the Godhead
as the subject of them. We must either recognize the works as wrought through Him, as the
Apostle's affirmation showeth that "all things are through Him, and were created in Him,
and He is before all, and all things exist together in Him," or, as the witness of the
text here cited teaches us, we ought to regard the virtues whereby the fruit of life
eternal is gained, as wrought in God-chastity, piety, devoutness, faith, and others of
this kind, whereby the will of God is expressed.

45. Just as the works, then, are the expression of the will and power of God the Father,
so are they of Christ's, even as we read: "Created in Christ in good works;" and in the
psalm: "Peace be made in Thy power;" and again: "In wisdom hast Thou made them all." "In
wisdom hast Thou made," mark you-not "Thou hast made wisdom;" for since all things have
been made in wisdom, and Christ is the Wisdom of God, then this Wisdom is plainly not an
accident, but a substance, and an everlasting one, but if the Wisdom hath been made, then
is it made in a worse condition than all things, forasmuch as it could not, by itself, be
made Wisdom. If, then, being made is oftentimes referred to something accidental, not to
the essence of a thing, so may creation also be referred to some end had in view.

CHAPTER VII.

Solomon's words, "The Lord created Me," etc., mean that Christ's Incarnation was done for
the redemption of the Father's creation, as is shown by the Son's own words. That He is
the "beginning" may be understood from the visible proofs of His virtuousness, and it is
shown how the Lord opened the ways of all virtues, and was their true beginning. 46.
Hereby we are brought to understand that the prophecy of the Incarnation, "The Lord
created me the beginning of His ways for His works," means that the Lord Jesus was created
of the Virgin for the redeeming of the Father's works. Truly, we cannot doubt that this is
spoken of the mystery of the Incarnation, forasmuch as the Lord took upon Him our flesh,
in order to save the works of His hands from the slavery of corruption, so that He might,
by the sufferings of His own body, overthrow him who had the power of death. For Christ's
flesh is for the sake of things created, but His Godhead existed before them, seeing that
He is before all things, whilst all things exist together in Him.

47. His Godhead, then, is not by reason of creation, but creation exists because of the
Godhead; even as the Apostle showed, saying that all things exist because of the Son of
God, for we read as follows: "But it was fitting that He, through Whom and because of Whom
are all things, after bringing many sons to glory, should, as Captain of their salvation,
be made perfect through suffering." Has he not plainly declared that the Son of God, Who,
by reason of His Godhead, was the Creator of all, did in after time, for the salvation of
His people, submit to the taking on of the flesh and the suffering of death? 48. Now for
the sake of what works the Lord was "created" of a virgin, He Himself, whilst healing the
blind man, has shown, saying: "In Him must I work the works of Him that sent Me."
Furthermore He said in the same Scripture, that we might believe Him to speak of the
Incarnation: "As long as I am in this world, I am the Light of this world," for, so far as
He is man, He is in this world for a season, but as God He exists at all times. In another
place, too, He says: "Lo, I am with you even unto the end of the world."

49. Nor is there any room for questioning with respect to "the beginning," seeing that
when, during His earthly life, He was asked, "Who art Thou?" He answered: "The beginning,
even as I tell you." This refers not only to the essential nature of the eternal Godhead,
but also to the visible proofs of virtues, for hereby hath He proved Himself the eternal
God, in that He is the beginning of all things, and the Author of each several virtue, in
that He is the Head of the Church, as it is written: "Because He is the Head of the Body,
of the Church; Who is the beginning, first-begotten from the dead." 50. It is clear, then,
that the words "beginning of His ways," which, as it seems, we must refer to the mystery
of the putting on of His body, are a prophecy of the Incarnation. For Christ's purpose in
the Incarnation was to pave for us the road to heaven. Mark how He says: "I go up to My
Father and your Father, to My God and your God." Then, to give you to know that the
Almighty Father appointed His ways to the Son, after the Incarnation, you have in
Zechariah the words of the angel speaking to Joshua clothed in filthy garments: "Thus
saith the Lord Almighty: If thou wilt walk in My ways and observe My precepts." What is
the meaning of that filthy garb save the putting on of the flesh?

51. Now the ways of the Lord are, we may say, certain courses taken in a good life, guided
by Christ, Who says, "I am the Way, and the Truth, and the Life." The way, then, is the
surpassing power of God, for Christ, is our way, and a good way, too, is He, a way which
hath opened the kingdom of heaven to believers. Moreover, the ways of the Lord are
straight, as it is written: "Make Thy ways known unto me, O Lord." Chastity is a way,
faith is a way, abstinence is a way. There is, indeed, a way of virtue, and there is a way
of wickedness; for it is written: "And see if there be any way of wickedness in me." 52.
Christ, then, is the beginning of our virtue. He is the beginning of purity, Who taught
maidens not to look for the embraces of men, but to yield the purity of their bodies and
minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning
of frugality, for He became poor, though He was rich. Christ is the beginning of patience,
for when He was reviled, He reviled not again, when He was struck, He did not strike back.
Christ is the beginning of humility, for He took the form of a servant, though in the
majesty of His power He was equal with God the Father. From Him each several virtue has
taken its origin.

53. For this cause, then, that we might learn these divers virtues, "a Son was given us,
Whose beginning was upon His shoulder." That "beginning" is the Lord's Cross-the beginning
of strong courage, wherewith a way has been opened for the holy martyrs to enter the
sufferings of the Holy War.

CHAPTER VIII.

The prophecy of Christ's Godhead and Manhood, contained in the verse of Isaiah just now
cited, is unfolded, and its force in refuting various heresies demonstrated. 54. This
beginning did Isaiah see, and therefore he says: "A Child is born, a Son is given to us,"
as also did the Magi, and therefore worshipped they, when they saw the little One in the
stable, and said: "A Child is born," and, when they saw the star, declared, "A Son is
given to us." On the one hand, a gift from earth-on the other, a gift from heaven-and both
are One Person, perfect in respect of each, without any changeableness in the Godhead, as
without any taking away from the fulness of the Manhood. One Person did the Magi adore, to
one and the same they offered their gifts, to show that He Who was seen in the stall was
the very Lord of heaven.

55. Mark how the two verbs differ in their import: "A Child is born, a Son is given."
Though born of the Father, yet is He not born, but given to us, forasmuch as the Son is
not for our sakes, but we for the Son's. For indeed He was not born to us, being born
before us, and the maker of all things created: nor is He now brought to life for the
first time, Who was always, and was in the beginning; on the other hand, that which
before-time was not is born to us. Again we find it thus recorded, how that the angel,
when he spoke to the shepherds, said that He had been born: "Who is this day born to us a
Saviour, Who is Christ the Lord, in the city of David." To us, then, was born that which
was not before-that is, a child of the Virgin, a body from Mary-for this was made after
man had been created, whereas [the Godhead] was before us.

56. Some manuscripts read as follows: "A Child is born to us a Son is given to us;" that
is to say, He, Who is Son of God, is born as Mary's child for us, and given to us. As for
the fact that He is "given," listen to the prophet's words: "And grant us Thy salvation."
But that which is above us is given: what is from heaven is given: even as indeed we read
concerning the Spirit, that "the love of God is shed abroad in our hearts by the Holy
Spirit, Who is given unto us." 57. But note how this passage is as water upon fire to a
crowd of heresies. "A Child is born to us," not to the Jews; "to us," not to the
Manichaeans; "to us," not to the Marcionites. The prophet says "to us," that is, to those
who believe, not to unbelievers. And He indeed, in His pitifulness, was born for all, but
it is the disloyalty of heretics that hath brought it to pass that the birth of Him Who
was born for all should not profit all. For the sun is bidden to rise upon the good and
the bad, but to them that see not there is no appearance of sunrise.

58. Even as the Child, then, is born not unto all, but unto the faithful: so the Son is
given to the faithful and not to the unbelieving. He is given to us, not to the
Photinians; for they affirm that the Son of God was not given unto us, but was born and
first began to exist amongst us. To us is He given, not to the Sabellians, who will not
hear of a Son being given, maintaining that Father and Son are one and the same. Unto us
is He given, not unto the Arians, in whose judgment the Son was not given for salvation,
but sent over subject and inferior, to whom, moreover, He is no "Counsellor," inasmuch as
they hold that He knows nought of the future, no Son, since they believe not in His
eternity, though of the Word of God it is written: "That which was in the beginning;" and
again: "In the beginning was the Word." To return to the passage we set before us to
discuss. "In the beginning," saith the Scripture, "before He made the earth, before He
made the deeps, before He brought forth the springs of water, before all the hills He
begat Me."

CHAPTER IX.

1 The preceding quotation from Solomon's Proverbs receives further explanation. 59.
Perchance you will ask how I came to cite, as referring to the Incarnation of Christ, the
place, "The Lord created Me," seeing that the creation of the universe took place before
the Incarnation of Christ? But consider that the use of holy Scripture is to speak of
things to come as though already past, and to make intimation of the union of two natures,
Godhead and Manhood, in Christ, lest any should deny either His Godhead or His Manhood.
60. In Isaiah, for example, you may read: "A Child is born unto us, and a Son is given
unto us;" so here also [in the Proverbs] the prophet sets forth first the creation of the
flesh, and joined thereto the declaration of the Godhead, that you might know that Christ
is not two, but One, being both begotten of the Father before the worlds, and in the last
times created of the Virgin. And thus the meaning is: I, Who am begotten before the
worlds, am He Who was created of mortal woman, created for a set purpose.

2 61. Again, immediately before the declaration, "The Lord created Me," He says, "I will
tell of the things which are from eternity," and before saying, "He begat," He premised,
"In the beginning, before He made the earth, before all hills." In its extent, the
preposition "before" reaches back into the past without end or limit, and so "Before
Abraham was, I am," clearly need not mean "after Adam," just as "before the Morning Star"
need not mean "after the angels." But when He said "before," He intended, not that He was
included in any one's existence, but that all things are included in His, for thus it is
the custom of Holy Writ to show the eternity of God. Finally, in another passage you may
read: "Before the mountains were brought forth, or ever the earth and the world were made,
Thou art from everlasting to everlasting." 62. Before all created things, then, is the Son
begotten; within all and for the good of all is He made; begotten of the Father, above the
Law, brought forth of Mary, under the Law.

CHAPTER X.

Observations on the words of John the Baptist (John i. 30), which may be referred to
divine fore-ordinance, but at any rate, as explained by the foregoing considerations, must
be understood of the Incarnation. The precedence of Christ is mystically expounded, with
reference to the history of Ruth. 63. But [say they] it is written: "After me cometh a
Man, Who is made before me, because He was before me;" and so they argue: "See, He Who was
aforetime is `made.'" Let us take the words by themselves. "After me cometh a Man." He,
then, Who came is a Man, and this is the Man Who "was made." But the word "man" connotes
sex, and sex is attributed to human nature, but never to the Godhead. 64. I might argue:
The Man [Christ Jesus] was in pre-existence so far as His body was foreknown, though His
power is from everlasting-for both the Church and the Saints were foreordained before the
worlds began. But here I lay aside this argument, and urge that the being made concerns
not the Godhead, but the nature of the Incarnation, even as John himself said: "This is He
of Whom I said: After me cometh a Man, Who was made before me."

65. The Scripture, then, having, as I showed above, discovered the twofold nature in
Christ, that you might understand the presence of both Godhead and Manhood, here begins
with the flesh; for it is the cutsom of Holy Writ to begin without fixed rule sometimes
with the Godhead of Christ, and descend to the visible tokens of Incarnation; sometimes,
on the other hand, to start from its humility, and rise to the glory of the Godhead, as
oftentimes in the Prophets and Evangelists, and in St. Paul. Here, then, after this use,
the writer begins with the Incarnation of our Lord, and then proclaims His Divinity, not
to confound, but to distinguish, the human and the divine. But Arians, like Jew vintners,
mix water with the wine, confounding the divine generation with the human, and ascribing
to the majesty of God what is properly said only of the lowliness of the flesh.

66. I have no fears of a certain objection they are likely to put forward, namely, that in
the words cited we have "a man"-for some have, "Who cometh after me." But here, too, let
them observe what precedes. "The Word," it is said, "was made flesh." Having said that the
Word was made flesh, the Evangelist added no mention of man. We understand "man" there in
the mention of "flesh," and "flesh" by the mention of "man." After the statement made,
then, that "the Word was made flesh," there was no need here to particularly mention
"man," whom he already intended by using the name "flesh." 67. Later on, St. John uses the
lamb, that "taketh away the sins of the world," as an example; and to teach you plainly
the Incarnation of Him, of Whom he had spoken before, he says: "This is He of Whom I said
before: After me cometh a Man, Who is made before me," to wit, of Whom I said that He was
"made" as being man, not as being God. However, to show that it was He Who was before the
worlds, and none other, that became flesh, lest we should suppose two Sons of God, he
adds: "because He was before me." If the words "was made" had referred to the divine
generation, what need was there that the writer should add this, and repeat himself? But,
having first said, with regard to the Incarnation only, "After me cometh a Man, Who is
made before me," he added: "because He was before me," because it was needful to teach the
eternity of [Christ's] Godhead; and this is the reason why St. John acknowledged Christ's
priority, that He, Who is His own Father's eternal Power, may be presented as on that
account duly preferred.

68. But the abounding activity of the spiritual understanding makes it a pleasing exercise
to sally forth and drive into a corner the Arians, who will understand the term "made" in
this passage, not of the manhood, but of the Godhead [of Christ]. What ground, indeed, is
left for them to take their stand upon, when the Baptist has declared that "after me
cometh One Who is made before me," that is, Who, though in the course of earthly life He
comes after me, yet is placed above the degree of my worth and grace, and Who has title to
be worshipped as God. For the words "cometh after me" belong to an event in time, but "was
before me" signify Christ's eternity; and "is made before me" refer to His pre-eminence,
forasmuch as, indeed, the mystery of the Incarnation is above human deserving. 69. Again,
St. John Baptist also taught in less weighty language what ideas they were he had
combined, saying: "After me cometh a Man, Whose shoes I am not worthy to bear," setting
forth at least the more excellent dignity [of Christ], though not the eternity of His
Divine Generation. Now these words are so fully intended of the Incarnation, that
Scripture hath given us, in an earlier book, a human counterpart of the mystic sandal.
For, by the Law, when a man died, the marriage bond with his wife was passed on to his
brother, or other man next of kin, in order that the seed of the brother or next of kin
might renew the life of the house, and thus it was that Ruth, though she was foreign-born,
but yet had possessed a husband of the Jewish people, who had left a kinsman of near
relation, being seen and loved of Boaz whilst gleaning and maintaining herself and her
mother-in-law with that she gleaned, was yet not taken of Boaz to wife, until she had
first loosed the shoe from [the foot of] him whose wife she ought, by the Law, to have
become.

70. The story is a simple one, but deep are its hidden meanings, for that which was done
was the outward betokening of somewhat further. If indeed we should rack the sense so as
to fit the letter exactly, we should almost find the words an occasion of a certain shame
and horror, that we should regard them as intending and conveying the thought of common
bodily intercourse; but it was the foreshadowing of One Who was to arise from Jewry-whence
Christ was, after the flesh-Who should, with the seed of heavenly teaching, revive the
seed of his dead kinsman, that is to say, the people, and to Whom the precepts of the Law,
in their spiritual significance, assigned the sandal of marriage, for the espousals of the
Church. 71. Moses was not the Bridegroom, for to him cometh the word, "Loose thy shoe from
off thy foot," that he might give place to his Lord. Nor was Joshua, the son of Nun, the
Bridegroom, for to him also it was told, saying, "Loose thy shoe from off thy foot," lest,
by reason of the likeness of his name, he should be thought the spouse of the Church. None
other is the Bridegroom but Christ alone, of Whom St. John said: "He Who hath the bride is
the Bridegroom." They, therefore, loose their shoes, but His shoe cannot be loosed, even
as St. John said: "I am not worthy to loose the latchet of His shoe."

72. Christ alone, then, is the Bridegroom to Whom the Church, His bride, comes from the
nations, and gives herself in wedlock; aforetime poor and starving, but now rich with
Christ's harvest; gathering in the hidden bosom of her mind handfuls of the rich crop and
gleanings of the Word, that so she may nourish with fresh food her who is worn out,
bereaved by the death of her son, and starving, even the mother of the dead
people,-leaving not the widow and destitute, whilst she seeks new children. 73. Christ,
then, alone is the Bridegroom, grudging not even to the synagogue the sheaves of His
harvest. Would that the synagogue had not of her own will shut herself out! She had
sheaves that she might herself have gathered, but, her people being dead, she, like one
bereaved by the death of her son, began to gather sheaves, whereby she might live, by the
hand of the Church-the which sheaves they who come in joyfulness shall carry, even as it
is written: "Yet surely shall they come with joy, bringing their sheaves with them."

74. Who, indeed, but Christ could dare to claim the Church as His bride, whom He alone,
and none other, hath called from Libanus, saying: "Come hither from Libanus, my bride;
come hither from Libanus"? Or of Whom else could the Church have said: "His throat is
sweetness, and He is altogether desirable"? And seeing that we entered upon this
discussion from speaking of the shoes of His feet,-to Whom else but the Word of God
incarnate can those words apply? "His legs are pillars of marble, set upon bases of gold."
For Christ alone walks in the souls and makes His path in the minds of His saints, in
which, as upon bases of gold and foundations of precious stone the heavenly Word has left
His footprints ineffaceably impressed. 75. Clearly we see, then, that both the man and the
type point to the mystery of the Incarnation.

CHAPTER XI.

St. Ambrose returns to the main question, and shows that whenever Christ is said to have
"been made" (or "become"), this must be understood with reference to His Incarnation, or
to certain limitations. In this sense several passages of Scripture-especially of St.
Paul-are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ
possesses not only likeness, but oneness with the Father. 76. When, therefore, Christ is
said to have been "made," to have "become," the phrase relates, not to the substance of
the Godhead, but often to the Incarnation-sometimes indeed to a particular office; for if
you understand it of His Godhead, then God was made into an object of insult and derision
inasmuch as it is written: "But thou hast rejected thy Christ, and brought Him to nought;
thou hast driven Him to wander;" and again: "And He was made the derision of His
neighbours." Of His neighbours, mark you-not of them of His household, not of them who
clave to Him, for "he who cleaveth to the Lord is one Spirit;" he who is neighbour doth
not cleave to Him. Again, "He was made a derision," because the Lord's Cross is to Jews a
stumbling-block, and to Greeks is foolishness: for to them that are wise He is, by that
same Cross, made higher than the heavens, higher than angels, and is made the Mediator of
the better covenant, even as He was Mediator of the former.

77. Mark how I repeat the phrase; so far am I from seeking to avoid it. Yet take notice in
what sense He is "made." 78. In the first place, "having made purification, He sitteth on
the right hand of Majesty on high, being made so much better than the angels." Now where
purification is, there is a victim; where there is a victim, there is also a body; where a
body is, there is oblation; where there is the office of oblation, there also is sacrifice
made with suffering. 79. In the next place, He is the Mediator of a better covenant. But
where there is testamentary disposition, the death of the testator must first come to
pass, as it is written a little further on. Howbeit, the death is not the death of His
eternal Godhead, but of His weak human frame. 80. Furthermore, we are taught how He is
made "higher than the heavens." "Unspotted," saith the Scripture, "separate from sinners,
and made higher than the heavens; not having daily need, as the priests have need, to
offer a victim first for his own sins, and then for those of the people. For this He did
by sacrificing Himself once and for all." None is said to be made higher, save he who has
in some respect been lower; Christ, then, is, by His sitting at the right hand of the
Father, made higher in regard of that wherein, being made lower than the angels, He
offered Himself to suffer.

81. Finally, the Apostle himself saith to the Philippians, that "being made in the
likeness of man, and found in outward appearance as a man, He humbled Himself, being made
obedient even unto death." Mark that, in regard whereof He is "made," He is made, the
Apostle saith, in the likeness of man, not in respect of Divine Sovereignty, and He was
made obedient unto death, so that He displayed the obedience proper to man, and obtained
the kingdom appertaining of right to Godhead. 82. How many passages need we cite further
in evidence that His "being made" must be understood with reference to His Incarnation, or
to some particular dispensation? Now whatsoever is made, the same is also created, for "He
spake and they were made; He gave also the word, and they were created." "The Lord created
me." These words are spoken with regard to His Manhood; and we have also shown, in our
First Book, that the word "created" appears to have reference to the Incarnation.

83. Again, the Apostle himself, by declaring that no worship is to be rendered to a
created existence, has shown that the Son has not been created, but begotten, of God. At
the same time he shows in other places what there was in Christ that was created, in order
to make plain in what sense he has read in Solomon's book: "The Lord created Me." 84. Let
us now review a whole passage in order. "Seeing, then, that the sons have parts of flesh
and blood, He too likewise was made to have part in the same, to the end that by death He
might overthrow him who had the power of death." Who, then, is He Who would have us to be
partakers in His own flesh and blood? Surely the Son of God. How, save by means of the
flesh, was He made partaker with us, or by what, save by bodily death, brake He the chains
of death? For Christ's endurance of death was made the death of Death. This text, then,
speaks of the Incarnation.

85. Let us see what follows: "For He did not indeed [straightway] put on Him the nature of
angels, but that of Abraham's seed. And thus was He able to be made like to His brethren
in all things throughout, that He might become a compassionate and faithful Prince, a
Priest unto God, to make propitiation for the sins of the people; for in that He Himself
suffered He is able also to help them that are tempted. Wherefore, brethren most holy, ye
who have each his share in a heavenly calling, look upon the Apostle and High Priest of
our confession, Jesus, regard His faithfulness to His Creator, even as Moses was in his
house." These, then, are the Apostle's words. 86. You see what it is in respect whereof
the writer calls Him created.: "In so far as He took upon Him the seed of Abraham;"
plainly asserting the begetting of a body. How, indeed, but in His body did He expiate the
sins of the people? In what did He suffer, save in His body-even as we said above: "Christ
having suffered in the flesh"? In what is He a priest, save in that which He took to
Himself from the priestly nation?

67. It is a priest's duty to offer something, and, according to the Law, to enter into the
holy places by means of blood; seeing, then, that God had rejected the blood of bulls and
goats, this High Priest was indeed bound to make passage and entry into the holy of holies
in heaven through His own blood, in order that He might be the everlasting propitiation
for our sins. Priest and victim, then, are one; the priesthood and sacrifice are, however,
exercised under the conditions of humanity, for He was led as a lamb to the slaughter, and
He is a priest after the order of Melchizedek. 88. Let no man, therefore, when he beholds
an order of human establishment, contend that in it resides the claim of Divinity; for
even that Melchizedek, by whose office Abraham offered sacrifice, the Church doth
certainly not hold to be an angel (as some Jewish triflers do), but a holy man and priest
of God, who, prefiguring our Lord, is described as "without father or mother, without
history of his descent, without beginning and without end," in order to show beforehand
the coming into this world of the eternal Son of God, Who likewise was incarnate and then
brought forth without any father, begotten as God without mother, and was without history
of descent, for it is written: "His generation who shall declare?"

89. This Melchizedek, then, have we received as a priest of God made upon the model of
Christ, but the one we regard as the type, the other as the original. Now a type is a
shadow of the truth, and we have accepted the royalty of the one in the name of a single
city, but that of the other as shown in the reconciliation of the whole world; for it is
written: "God was in Christ, reconciling the world to Himself;" that is to say, [in Christ
was] eternal Godhead: or, if the Father is in the Son, even as the Son is in the Father,
then Their unity in both nature and operation is plainly not denied. 90. But how, indeed,
could our adversaries justly deny this, even if they would, when the Scripture saith: "But
the Father, Who abideth in Me, even He doeth the works;" and "The works that I do, He
Himself worketh"? Not "He also doeth the works," but one should regard it as similarity
rather than unity of work; in saying, "The things that I do, He Himself doeth," the
Apostle has left it clear that we ought to believe that the work of the Father and the
work of the Son is one.

91. On the other hand, when He would have similarity, not unity, of works, to be
understood, He said: "He that believeth in Me, the works which I do, shall he do also."
Skilfully inserting here the word "also," He hath allowed us similarity, and yet hath not
ascribed natural unity. One, therefore, is the work of the Father and the work of the Son,
whether the Arians please so to think or not.

CHAPTER XII.

The kingdom of the Father and of the Son is one and undivided, so likewise is the Godhead
of each. 92. I Would now ask how they suppose the kingdom of the Father and the Son to be
divided, when the Lord hath said, as we showed above: "Every kingdom divided against
itself shall be speedily overthrown." 93. Indeed, it was to debar the impious teaching of
Arian enmity that Saint Peter himself asserted the dominion of the Father and the Son to
be one, saying: "Wherefore, my brethren, labour to make your calling and election sure,
for so doing you shall not go astray, for thus your entrance into the eternal realm of God
and our Lord and Saviour Jesus Christ shall be granted with the greater abundance of
grace. 94. Now, if it be thought that Christ's dominion alone is spoken of, and the place
be therefore understood in such sense that the Father and the Son are regarded as divided
in authority-yet it will be still acknowledged that it is the dominion of the Son, and
that an eternal one, and thus not only will two kingdoms, separate, and so liable to fail,
be brought in, but, furthermore, inasmuch as no kingdom is to be compared with God's
kingdom, which they cannot, however greatly they may desire to, deny to be the kingdom of
the Son, they must either turn back upon their opinion, and acknowledge the kingdom of the
Father and the Son to be one and the same; or they must ascribe to the Father the
government of a lesser kingdom-which is blasphemy; or they must acknowledge Him, Whom they
wickedly declare to be inferior in respect of Godhead, to possess an equal kingdom, which
is inconsistent.

95. But this [their teaching] squares not, agrees not, holds not [with its premisses]. Let
them confess, then, that the kingdom is one, even as we confess and prove, not indeed on
our own evidence, but upon testimony vouchsafed from heaven. 96. To begin with, learn,
from further testimonies [of Scripture], how that the kingdom of heaven is also the
kingdom of the Son: "Verily, verily, I say unto you, that there are some amongst those
which stand here with us, who shall not taste death, until they see the Son of Man coming
into His kingdom." There is therefore no room for doubt that the kingdom appertaineth to
the Son of God. 97. Now learn that the kingdom of the Son is the very same as the kingdom
of the Father: "Verily, I say unto you that there be some of those which stand around us,
who shall not taste death until they see the kingdom of God coming in power." So far,
indeed, is it one kingdom, that the reward is one, the inheritor is one and the same, and
so also the merit, and He Who promises [the reward].

98. How can it but be one kingdom, above all when the Son Himself hath said of Himself:
"Then shall the righteous shine like the sun in the kingdom of My Father"? For that which
is the Father's, by fitness to His majesty, is also the Son's, by unity in the same
glory." The Scripture, therefore, hath declared the kingdom to be the kingdom both of the
Father and of the Son. 99. Now learn that where the kingdom of God is named, there is no
putting aside of the authority either of the Father or of the Son, because both the
kingdom of the Father and the kingdom of the Son is included under the single name of God,
saying: "When ye shall see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom
of God." Do we deny that the prophets are in the kingdom of the Son, when even to a dying
robber who said, "Remember me, when Thou comest into Thy kingdom," the Lord made answer:
"Verily, I say unto thee, to-day shalt thou be with Me in paradise." What, indeed, do we
understand by being in the kingdom of God, if not the having escaped eternal death? But
they who have escaped eternal death see the Son of Man coming into His kingdom.

100. How, then, can He not have in His power that which He gives, saying: "To thee will I
give the keys of the kingdom of heaven"? See the gulf between [the one and the other]. The
servant opens, the Lord bestows; the One through Himself, the other through Christ; the
minister receives the keys, the Lord appoints powers: the one is the right of a giver, the
other the duty of a steward. 101. See now yet another proof that the kingdom, the
government, of the Father and the Son is one. It is written in the Epistle to Timothy:
"Paul, an apostle of Jesus Christ, according to the government of God, our Saviour, and
Christ Jesus, our Hope." One, therefore, the kingdom of the Father and the Son is plainly
declared to be, even as Paul the Apostle also asserted, saying: "For know this, that no
shameless person, none that is impure, or covetous (which meaneth idolatry), hath
inheritance in the kingdom of Christ and of God." It is, therefore, one kingdom, one
Godhead.

102. Oneness in Godhead the Law hath proved, which speaks of one God, as also the Apostle,
by saying of Christ; "In Whom dwelleth all the fulness of the Godhead bodily." For if, as
the Apostle saith, all the fulness of the Godhead, bodily, is in Christ, then must the
Father and the Son be confessed to be of one Godhead; or if it is desired to sunder the
Godhead of the Son from the Godhead of the Father, whilst the Son possesses all the
fulness of the Godhead bodily, what is supposed to be further reserved, seeing that
nothing remains over and above the fulness of perfection? Therefore the Godhead is one.

CHAPTER XIII.

The majesty of the Son is His own, and equal to that of the Father, and the angels are not
partakers, but beholders thereof. 103. Now, we having already laid down that the Father
and the Son are of one image and likeness, it remains for us to show that They are also of
one majesty. And we need not go far afield for proof, inasmuch as the Son Himself has said
of Himself: "When the Son of Man shall come in His majesty, and all the angels with Him,
then shall He sit upon the throne of His majesty." Behold, then, the majesty of the Son
declared! What lacketh He yet, Whose uncreated majesty cannot be denied? Majesty, then,
belongeth to the Son. 104. Let our adversaries now hold it proved beyond doubt that the
majesty of the Father and of the Son is one, forasmuch as the Lord Himself hath said: "For
he who shall be ashamed of Me and of My words, of Him shall the Son of Man be ashamed,
when He cometh in His majesty and His Father's, and the majesty of the holy angels." What
is the force of the words "and the majesty of the holy angels," but that the servants
derive honour from the worship of their Lord?

105. The Son, therefore, ascribed His majesty to His Father as well as to Himself, not,
indeed, in such sort that the angels should share in that majesty on equal terms with the
Father and the Son, but that they should behold the surpassing glory of God; for truly not
even angels possess a majesty of their own, after the manner in which Scripture speaks of
the Son: "When He shall sit upon the throne of His majesty," but they stand in the
presence, that they may see the glory of the Father and the Son, in such degrees of vision
as they are either worthy of or able to bear. 106. Furthermore, the God-given words
themselves declare their own meaning, that you may understand that glory of the Father and
the Son not to be held in common with them by angels, for thus they run: "But when the Son
of Man shall come in His majesty, and all the angels with Him." Again, to show that His
Father's majesty and glory and His own majesty and glory are one and the same, our Lord
Himself saith in another book: "And the Son of Man shall confound him, when He shall come
in the glory of His Father, with the holy angels." The angels come in obedience, He comes
in glory: they are His retainers, He sits upon His throne: they stand, He is seated-to
borrow terms of the daily dealings of human life, He is the Judge: they are the officers
of the court. Note that He did not place first His Father's divine majesty, and then, in
the second place, His own and the angels', lest He should seem to have made out a sort of
descending order, from the highest to lower natures. He placed His own majesty first, and
then spoke of His Father's, and the majesty of the angels (because the Father could not
appear lower than they), in order that He might not, by placing mention of Himself between
that of His Father and that of the angels, seem to have made out some ascending scale,
leading from angels to the Father through increase of His own dignity; nor, again, be
believed to have, contrariwise, shown a descent from the Father to angels, entailing
diminution of that dignity. Now we who confess one Godhead of the Father and the Son
suppose no such order of distinction as the Arians do.

CHAPTER XIV.

The Son is of one substance with the Father. 108. And now, your Majesty, with regard to
the question of the substance, why need I tell you that the Son is of one substance with
the Father, when we have read that the Son is the image of the Father's substance, that
you may understand that there is nothing wherein, so far as Godhead is regarded, the Son
differs from the Father. 109. In virtue of this likeness Christ said: "All things that the
Father hath are Mine." We cannot, then, deny substance to God, for indeed He is not
unsubstantial, Who hath given to others the ground of their being, though this be
different in God from what it is in the creature. The Son of God, by Whose agency all
things endure, could not be unsubstantial. 110. And therefore, the Psalmist saith: "My
bones are not hidden, which Thou didst make in secret, and my substance in the
underworld." For to His power and Godhead, the things that before the foundation of the
world were done, though their magnificence was [as yet] invisible, could not be hidden.
Here, then, we find mention of "substance."

111. But it may be objected that the mention of His substance is the consequence of His
Incarnation. I have shown that the word "substance" is used more than once, and that not
in the sense of inherited possessions, as you would construe it. Now, if it please you,
let us grant that, in accordance with the mystic prophecy, the substance of Christ was
present in the underworld-for truly He did exert His power in the lower world to set free,
in the soul which animated His own body, the souls of the dead, to loose the bands of
death, to remit sins. 112. And, indeed, what hinders you from understanding, by that
substance, His divine substance, seeing that God is everywhere, so that it hath been said
to Him: "If I go up into heaven, Thou art there; if I go down into hell, Thou art
present." 113. Furthermore, the Psalmist hath in the words following made it plain that we
must understand the divine substance to be mentioned when he saith: "Thine eyes did see My
being, [as] not the effect of working;" inasmuch as the Son is not made, nor one of God's
works, but the begotten Word of eternal power. He called Him "axatergston," meaning that
the Word neither made nor created, is begotten of the Father without the witnessing
presence of any created being. Howbeit, we have abundance of testimony besides this. Let
us grant that the substance here spoken of is the bodily substance, provided you also
yourself say not that the Son of God is something effected by working, but confess His
uncreated Godhead.

114. Now I know that some assert that the mystic incarnate form was uncreated, forasmuch
as nothing was done therein through intercourse with a man, because our Lord was the
offspring of a virgin. If, then, many have, on the strength of this passage, asserted that
neither that which was brought forth of Mary was produced by creative operation, dare you,
disciple of Arius, think that the Word of God is something so produced? 115. But is this
the only place where we read of "substance"? Hath it not also been said in another
passage: "The gates of the cities are broken down, the mountains are fallen, and His
substance is revealed"? What, does the word mean something created here also? Some, I
know, are accustomed to say that the substance is substance in money. Then, if you give
this meaning to the word, the mountains fell, in order that some one's possessions of
money might be seen.

116. But let us remember what mountains fell, those, namely, of which it hath been said:
"If ye shall have faith as a grain of mustard seed ye shall say to this mountain: Be thou
removed, and be thou cast into the sea!" By mountains, then, are meant high things that
exalt themselves. 117. Moreover, in the Greek, the rendering is this: "The palaces are
fallen." What palaces, save the palace of Satan, of whom the Lord said: "How shall His
kingdom stand?" We are reading, therefore, of the things which are the devil's palaces as
being very mountains, and therefore in the fall of those palaces from the hearts of the
faithful, the truth stands revealed, that Christ, the Son of God, is of the Father's
eternal substance. What, again, are those mountains of bronze, from the midst of which
four chariots come forth? 118. We behold that height, lifting up itself against the
knowledge of God, cast down by the word of the Lord, when the Son of God said: "Hold thy
peace, and come forth, thou foul spirit." Concerning whom the prophet also said: "Behold,
I am come to thee, thou mount of corruption!"

119. Those mountains, then, are fallen, and it is revealed that in Christ was the
substance of God, in the words of those who had seen Him: "Truly Thou art the Son of God,"
for it was in virtue of divine, not human power, that He commanded devils. Jeremiah also
saith: "Make mourning upon the mountains, and beat your breasts upon the desert tracks,
for they have failed; forasmuch as there are no men, they have not heard the word of
substance: from flying fowl to beasts of burden, they trembled, they have failed." 120.
Nor has it escaped us, that in another place also, setting forth the frailties of man's
estate, in order to show that He had taken upon Himself the infirmity of the flesh, and
the affections of our minds, the Lord said, by the mouth of His prophet: "Remember, O
Lord, what My substance is," because it was the Son of God speaking in the nature of human
frailty.

121. Of Him the Scripture saith, in the passage cited, in order to discover the mysteries
of the Incarnation: "But Thou hast rejected, O Lord, and counted for nought-Thou hast cast
out Thy Christ. Thou hast overthrown the covenant made with Thy Servant, and trampled His
holiness in the earth." What was it, in regard whereof the Scripture called Him "Servant,"
but His flesh?-seeing that "He did not hold equality with God as a prey, but emptied
Himself, taking the form of a servant, being made into the likeness of men, and found in
fashion as a man." So, then, in that He took upon Himself My nature, He was a servant, but
by virtue of His own power He is the Lord. 122. Furthermore, what meaneth it that thou
readest: "Who hath stood in the truth (substantia) of the Lord?" and again: "Now if they
had stood in My truth, and had given ear to My words, and had taught My people, I would
have turned them from their follies and transgressions"?

CHAPTER XV.

The Arians, inasmuch as they assert the Son to be "of another substance," plainly
acknowledge substance in God. The only reason why they avoid the use of this term is that
they will not, as Eusebius of Nicomedia has made it evident, confess Christ to be the true
Son of God. 123. How can the Arians deny the substance of God? How can they suppose that
the word "substance" which is found in many places of Scripture ought to be debarred from
use, when they themselves do yet, by saying that the Son is "eteroousioj," that is, of
another substance, admit substance in God? 124. It is not the term itself, then, but its
force and consequences, that they shun, because they will not confess the Son of God to be
true [God]. For though the process of the divine generation cannot be comprehended in
human language, still the Fathers judged that their faith might be fitly distinguished by
the use of such a term, as against that of "eteroousioj," following the authority of the
prophet, who saith: "Who hath stood in the truth (substantia) of the Lord, and seen His
Word?" Arians, therefore, admit the term "substance" when it is used so as to square with
their blasphemy; contrariwise, when it is adopted in accordance with the pious devotion of
the faithful, they reject and dispute against it.

125. What other reason can there be for their unwillingness to have the Son spoken of as
"omoousioj," of the same substance, with the Father, but that they are unwilling to
confess Him the true Son of God? This is betrayed in the letter of Eusebius of Nicomedia.
"If," writes he, "we say that the Son is true God and uncreate, then we are in the way to
confess Him to be of one substance (omoousioj) with the Father." When this letter had been
read before the Council assembled at Nicaea, the Fathers put this word in their exposition
of the Faith. because they saw that it daunted their adversaries; in order that they might
take the sword, which their opponents had drawn, to smite off the head of those opponents'
own blasphemous heresy. 126. Vain, however, is their plea, that they avoid the use of the
term, because of the Sabellians; whereby they betray their own ignorance, for a being is
of the same substance (omoousion) with another, not with itself. Rightly, then, do we call
the Son "omoousioj" (of the same substance), with the Father, forasmuch as that term
expresses both the distinction of Persons and the unity of nature.

127. Can they deny that the term "ousia" is met with in Scripture, when the Lord has
spoken of bread, that is, "epiousioj," and Moses has written "umeij esesqe moi laoj
periousioj"? What does "ousia" mean, whence comes the name, but from "ousaaei," "that
which endures for ever? For He Who is, and is for ever, is God; and therefore the Divine
Substance, abiding everlastingly, is called ousia. Bread is epiousioj, because, taking the
substance of abiding power from the substance of the Word, it supplies this to heart and
soul, for it is written: "And bread strengtheneth man's heart." 128. Let us, then, keep
the precepts of our forefathers, nor with rude and reckless daring profane the symbols
bequeathed to us. That sealed book of prophecy, whereof we have heard, neither elders, nor
powers, nor angels, nor archangels, ventured to open; for Christ alone is reserved the
peculiar right of opening it. Who amongst us dare unseal the book of the priesthood,
sealed by confessors, and long hallowed by the testimony of many? They who have been
constrained to unseal, nevertheless have since, respecting the deceit put upon them,
sealed again; they who dared not lay sacrilegious hands upon it, have stood forth as
martyrs and confessors. How can we deny the Faith held by those whose victory we proclaim?

CHAPTER XVI.

In order to forearm the orthodox against the stratagems of the Arians, St. Ambrose
discloses some of the deceitful confessions used by the latter, and shows by various
arguments, that though they sometimes call the Son "God," it is not enough, unless they
also admit His equality with the Father. 129. Let none fear, let none tremble; he who
threatens gives the advantage to the faithful. The soothing balms of deceitful men are
poisoned-then must we be on our guard against them, when they pretend to preach that they
do deny. Thus were those aforetime, who lightly trusted to them, deceived, so that they
fell into the snares of treachery, when they thought all was good faith. 130. "Let him be
accursed," say they, "who says that Christ is a creature, after the manner of the rest of
created beings." Plain folks have heard this, and put faith in it, for, as it is written,
"the simple man believes every word." Thus have they heard and believed, being taken in by
the first sound thereof, and, like birds, eager for the bait of faith, have not noted the
net spread for them, and so, pursuing after faith, have caught the hook of ungodly deceit.
Wherefore "be ye wise as serpents," saith the Lord, "and harmless as doves." Wisdom is put
foremost, in order that harmlessness may be unharmed.

131. For those are serpents, such as the Gospel intends, who put off old habits, in order
to put on new manners: "Putting off the old man, together with his acts, and putting on
the new man, made in the image of Him Who created him." Let us learn then, the ways of
those whom the Gospel calls the serpents, throwing off the slough of the old man, that so,
like serpents, we may know how to preserve our life and beware of fraud. 132. It would
have been sufficient to say, "Accursed be he who saith that Christ is a created being."
Why, then, Arian, dost thou mingle poison with the good that is in thy confession, and so
defile the whole body of it? For by addition of "after the manner of the rest of created
beings," you deny not that Christ is a being created, but that He is a created being like
[all] others-for created being you do entitle Him, albeit you assign to Him dignity
transcending the rest of creation. Furthermore, Arius, the first teacher of this ungodly
doctrine, said that the Son of God was a perfect created being, and not as the rest of
created beings. See you, then, how that you have adopted language bequeathed you from your
father. To deny that Christ is a being created is enough: why add "but not as the rest of
beings created"? Cut away the gangrened part, lest the contagion spread-it is poisonous,
deadly.

133. Again, you say sometimes that Christ is God. Nay, but so call Him true God, as
meaning, that you acknowledge Him to possess the fulness of the Father's Godhead-for there
are gods, so called, alike in heaven or upon earth. The name "God," then, is not to be
used as a mere manner of address and mention, but with the understanding that you affirm,
of the Son, that same Godhead which the Father hath, as it is written: "For as the Father
hath life in Himself, so hath He given to the Son also to have life in Himself;" that is
to say, He hath given it to Him, as to His Son, through begetting Him-not by grace, as to
one indigent. 134. "And He hath given Him power to execute judgment, because He is the Son
of Man." Note well this addition, that you may not take occasion, upon a word, to preach
falsehood. You read that He is the Son of Man; do you therefore deny that He accepts [the
power given]? Deny God, then, if all things proper to God are not given to the Son, for
whereas He has said, "All things that the Father hath are Mine," why not acknowledge that
all the properties and attributes of Divinity are in the Son [as they are in the Father]?
For He who saith, "All things that the Father hath are Mine," what does He except as
having not?

135. Why is it that you recount "with insistence" and in such sincere language, Christ's
raising the dead to life, walking upon the waters, healing the sicknesses of men? These
powers, indeed, He has given to His bondmen to display as well as Himself. They do the
more arouse my wonder when seen present in men, forasmuch as God hath given them power
sogreat. I would hear somewhat concerning Christ that is His distinctly and peculiarly,
and cannot be held in common with Him by created beings, now that He is begotten, the only
Son of God, very God of very God, sitting at the Father's right hand. 136. Wheresoever I
read of the Father and Son sitting side by side, I find the Son always upon the right
hand. Is that because the Son is above the Father? Nay, we say not so; but He Whom God's
love honours is dishonoured by man's ungodliness. The Father knew that doubts as
concerning the Son must needs be sown, and He hath given us an example of reverence for us
to follow after, lest we dis-honour the Son.

CHAPTER XVII.

An objection based on St. Stephen's vision of the Lord standing is disposed of, and from
the prayers of the same saint, addressed to the Son of God, the equality of the Son with
the Father is shown. 137. There is just one place, in which Stephen hath said that he saw
the Lord Jesus standing at the right hand of God. Learn now the import of these words,
that you may not use them to raise a question upon. Why (you would ask) do we read every
where else of the Son as sitting at the right hand of God, but in one place of His
standing? He sits as Judge of quick and dead; He stands as His people's Advocate. He
stood, then, as a Priest, whilst He was offering to His Father the sacrifice of a good
martyr; He stood, as the Umpire, to bestow, as it were, upon a good wrestler the prize of
so mighty a contest.

138. Receive thou also the Spirit of God, that thou mayest discern those things, even as
Stephen received the Spirit; and thou mayest say, as the martyr said: "Behold, I see the
heavens opened, and the Son of Man standing at the right hand of God." He who hath the
heavens opened to him, seeth Jesus at the right hand of God: he whose soul's eye is
closed, seeth not Jesus at the right hand of God. Let us, then, confess Jesus at God's
right hand, that to us also the heavens may be opened. They who confess otherwise close
the gates of heaven against themselves. 139. But if any urge in objection that the Son was
standing, let them show upon this passage that the Father was seated, for though Stephen
said that the Son of Man was standing, still he did not further say here that the Father
was sitting.

140. Howbeit, to make it more abundantly clear and known that the standing implied no
dishonour, but rather sovereignty, Stephen prayed to the Son, being desirous to commend
himself the more to the Father, saying: "Lord Jesu, receive my spirit." Again, to show
that the sovereignty of the Father and of the Son is one and the same, he prayed again,
saying, "Lord, lay not this sin to their charge." These are the words that the Lord, in
His own Passion, speaks to the Father, as the Son of Man-these the words of Stephen's
prayer, in his own martyrdom to the Son of God. When the same grace is sought of both the
Father and the Son, the same power is affirmed of each. 141. Otherwise, if our opponents
will have it that Stephen addressed himself to the Father, let them consider what, on
their own showing, they affirm. We indeed are unmoved by their arguments; howbeit, let
them, to whom the letter and sequence is all important, take notice that the first
petition is addressed to the Son. Now we, even on their understanding of the passage,
prove from it the unity of the Father's and the Son's majesty; for when the Son is
addressed in prayer as well as the Father, the equality which the prayer assigns points to
unity in action. But if they will not allow that the Son was addressed with the title
"Lord," we see that they do indeed seek to deny that He is Lord.

142. Seeing, however, that so great a martyr's crown has been brought forth, let us abate
the eagerness of disputation, and bring to-day's discourse to a close. Let us sing the
praises of the holy martyr, as is fitting always after a mighty conflict-the martyr
bleeding indeed from the enemy's blows, but rewarded with the crown bestowed by Christ.

CHAPTER I.

The marvel is, not that men have failed to know Christ, but that they have not listened to
the words of the Scriptures. Christ, indeed, was not known, even of angels, save by
revelation, nor again, by His forerunner. Follows a description of Christ's triumphal
ascent into heaven, and the excellence of its glory over the assumption of certain
prophets. Lastly, from exposition of the conversation with angels upon this occasion, the
omnipotence of the Son is proved, as against the Arians. 1. On consideration, your
Majesty, of the reason wherefore men have so far gone astray, or that many-alas!-should
follow diverse ways of belief concerning the Son of God, the marvel seems to be, not at
all that human knowledge has been baffled in dealing with superhuman things, but that it
has not submitted to the authority of the Scriptures. 2. What reason, indeed, is there to
wonder, if by their worldly wisdom men failed to comprehend the mystery of God the Father
and the Lord Jesus Christ, in Whom all the treasures of wisdom and knowledge are hidden,
that mystery of which not even angels have been able to take knowledge, save by
revelation?

3. For who could by force of imagination, and not by faith, follow the Lord Jesus, now
descending from the highest heaven to the shades below, now rising again from Hades to the
heavenly places; in a moment self-emptied, that He might dwell amongst us, and yet never
made less than He was, the Son being ever in the Father and the Father in the Son? 4. Even
Christ's forerunner, though only in so far as representing the synagogue, doubted
concerning Him, even he who was appointed to go before the face of the Lord, and at last
sending messengers, enquired: "Art Thou He that should come, or do we look for another?"
5. Angels, too, stood spellbound in wonder at the heavenly mystery. And so, when the Lord
rose again, and the heights of heaven could not bear the glory of His rising from the
dead, Who of late, so far as regarded His flesh, had been confined in the narrow bounds of
a sepulchre, even the heavenly hosts doubted and were amazed.

6. For a Conqueror came, adorned with wondrous spoils, the Lord was in His holy Temple,
before Him went angels and archangels, marvelling at the prey wrested from death, and
though they knew that nothing can be added to God from the flesh, because all things are
lower than God, nevertheless, beholding the trophy of the Cross, whereof "the government
was upon His shoulder," and the spoils borne by the everlasting Conqueror, they, as if the
gates could not afford passage for Him Who had gone forth from them, though indeed they
can never o'erspan His greatness-they sought some broader and more lofty passage for Him
on His return-so entirely had He remained undiminished by His self-emptying. 7. However,
it was meet that a new way should be prepared before the face of the new Conqueror-for a
Conqueror is always, as it were, taller and greater in person than others; but, forasmuch
as the Gates of Righteousness, which are the Gates of the Old and the New Testament,
wherewith heaven is opened, are eternal, they are not indeed changed, but raised, for it
was not merely one man but the whole world that entered, in the person of the All-
Redeemer.

8. Enoch had been translated, Elias caught up, but the servant is not above his Master.
For "No man hath ascended into heaven, but He Who came down from heaven;" and even of
Moses, though his corpse was never seen on earth, we do nowhere read as of one abiding in
celestial glory, unless it was after that the Lord, by the earnest of His own
Resurrection, burst the bonds of hell and exalted the souls of the godly. Enoch, then, was
translated, and Elias caught up; both as servants, both in the body, but not after
resurrection from the dead, nor with the spoils of death and the triumphal train of the
Cross, had they been seen of angels. 9. And therefore [the angels] descrying the approach
of the Lord of all, first and only Vanquisher of Death, bade their princes that the gates
should be lifted up, saying in adoration, "Lift up the gates, such as are princes amongst
you, and be ye lifted Up, O everlasting doors, and the King of glory shall come in."

10. Yet there were still, even amongst the hosts of heaven, some that were amazed,
overcome with astonishment at such pomp and glory as they had never yet beheld, and
therefore they asked: "Who is the King of glory?" Howbeit, seeing that the angels (as well
as ourselves) acquire their knowledge step by step, and are capable of advancement, they
certainly must display differences of power and understanding, for God alone is above and
beyond the limits imposed by gradual advance, possessing, as He does, every perfection
from everlasting. 11. Others, again,-those, to wit, who had been present at His rising
again, those who had seen or who already recognized Him,-made reply: "It is the Lord,
strong and mighty, the Lord mighty in battle." 12. Then, again, sang the multitude of
angels, in triumphal chorus: "Lift up the gates, O ye that are their princes, and be ye
lift up, ye everlasting doors, and the King of glory shall come in."

13. And back again came the challenge of them that stood astonished: "Who is that King of
glory? For we saw Him having neither form nor comeliness; if then it be not He, who is
that King of glory?" 14. Whereto answer they which know: "The Lord of Hosts, He is the
King of glory." Therefore, the Lord of Hosts, He is the Son. How then do the Arians call
Him fallible, Whom we believe to be Lord of Hosts, even as we believe of the Father? How
can they draw distinctions between the sovereign powers of Each, when we have found the
Son, even as also the Father, entitled "Lord of Saboath"? For, in this very passage, the
reading in many copies is: "The Lord of Sabaoth, He is the King of glory." Now the
translators have, for the "Lord of Sabaoth," rendered in some places "the Lord of Hosts,"
in others "the Lord the King," and in others "the Lord Omnipotent." Therefore, since He
Who ascended is the Son, and, again, He Who ascended is the Lord of Sabaoth, it surely
follows that the Son of God is omnipotent!

CHAPTER II.

None can ascend to heaven without faith; in any case, he who hath so ascended thither will
be cast out wherefore, faith must be zealously preserved. We ourselves each have a heaven
within, the gates whereof must be opened and be raised by confession of the Godhead of
Christ, which gates are not raised by Arians, nor by those who seek the Son amongst
earthly things, and who must therefore, like the Magdalene, be sent back to the apostles,
against whom the gates of hell shall not prevail. Scriptures are cited to show that the
servant of the Lord must not diminish aught of his Master's honour. 15. What shall we do,
then? How shall we ascend unto heaven? There, powers are stationed, principalities drawn
up in order, who keep the doors of heaven, and challenge him who ascends. Who shall give
me passage, unless I proclaim that Christ is Almighty? The gates are shut,-they are not
opened to any and every one; not every one who will shall enter, unless he also believes
according to the true Faith. The Sovereign's court is kept under guard.

16. Suppose, however, that one who is unworthy hath crept up, hath stolen past the
principalities who keep the gates of heaven, hath sat down at the supper of the Lord; when
the Lord of the banquet enters, and sees one not clad in the wedding garment of the Faith,
He will cast him into outer darkness, where is weeping and gnashing of teeth, if he keep
not the Faith and peace. 17. Let us, therefore, keep the wedding garment which we have
received, and not deny Christ that which is His own, Whose omnipotence angels announce,
prophets foretel, apostles witness to, even as we have already shown above. 18. Perchance,
indeed, the prophet hath spoken of His entering in not only with regard to the gates of
the universal heaven; for there be other heavens also where-into the Word of God passeth,
whereof it is said: "We have a great Priest, a High Priest, Who hath passed through the
heavens, Jesus, the Son of God." What are those heavens, but even the heavens whereof the
prophet sayeth that "the heavens declare the glory of God"?

19. For Christ standeth at the door of thy soul. Hear Him speaking. "Behold, I stand at
the door, and knock: if any man open to Me, I will come in to him, and I will sup with
him, and he with Me." And the Church saith, speaking of Him: "The voice of my brother
soundeth at the door." 20. He stands, then-but not alone, for before Him go angels,
saying: "Lift up the gates, O ye the princes." What gates? Even those of the which the
Psalmist sings in another place also: "Open to me the gates of righteousness." Open, then,
thy gates to Christ, that He may come into thee-open the gates of righteousness, the gates
of chastity, the gates of courage and wisdom. 21. Believe the message of the angels: "Be
ye lift up, ye everlasting doors, and the King of glory shall come in, the Lord of
Sabaoth." Thy gate is the loud confession made with faithful voice; it is the door of the
Lord, which the Apostle desires to have opened for him, as he says: "That a door of the
word may be opened for me, to proclaim the mystery of Christ."

22. Let thy gate, then, be opened to Christ, and let it be not only opened, but lifted up,
if, indeed, it be eternal and not condemned to ruin; for it is written: "And be ye lift
up, ye everlasting doors." The lintel was lift up for Isaiah, when the seraph touched his
lips and he saw the Lord of Sabaoth. 23. Thy gates shall be lifted up, then, if thou
believest the Son of God to be eternal, omnipotent, above and beyond all praise and
understanding, knowing all things, both past an d to come, whilst if thou judgest Him to
be of limited power and knowledge, and subordinate, thou liftest not up the everlasting
doors. 24. Be thy gates lifted up, then, that Christ may come in unto thee, not such a
Christ as the Arians take Him to be-petty, and weak, and menial-but Christ in the form of
God, Christ with the Father; that He may enter such as He is, exalted above the heaven and
all things; and that He may send forth upon thee His holy Spirit. It is expedient for thee
that thou shouldst believe that He hath ascended and is sitting at the right hand of the
Father, for if in impious thought thou detain Him amongst things created and earthly, if
He depart not for thee, ascend not for thee, then to thee the Comforter shall not come,
even as Christ Himself hath told us: "For if I go not away, the Comforter will not come
unto you, but if I depart, I will send Him unto you."

25. But if thou shouldst seek Him amongst earthly beings, even as Mary of Magdala sought
Him, take heed lest He say to thee, as unto her: "Touch Me not, for I am not yet ascended
unto My Father." For thy gates are narrow-they give me no passage-they cannot be lifted
up, and therefore I cannot come in. 26. Go thy way, therefore, to my brethren-that is, to
those everlasting doors, which, as soon as they see Jesus, are lifted up. Peter is an
"everlasting door," against whom the gates of hell shall not prevail. John and James, the
sons of thunder, to wit, are "everlasting doom." Everlasting are the doors of the Church,
where the prophet, desirous to proclaim the praises of Christ, says: "That I may tell all
thy praises in the gates of the daughter of Sion." 27. Great, therefore, is the mystery of
Christ, before which even angels stood amazed and bewildered. For this cause, then, it is
thy duty to worship Him, and, being a servant, thou oughtest not to detract from thy Lord.
Ignorance thou mayest not plead, for to this end He came down, that thou mayest believe;
if thou believest not, He has not come down for thee, has not suffered for thee. "If I had
not come," saith the Scripture, "and spoken with them, they would have no sin: but now
have they no excuse for their sin. He that hateth Me, hateth My Father also." Who, then,
hates Christ, if not he who speaks to His dishonour?-for as it is love's part to render,
so it is hate's to withdraw honour. He who hates, calls in question; he who loves, pays
reverence.


EXPOSITION OF THE CHRISTIAN FAITH
=================================

EXPOSITION OF THE CHRISTIAN FAITH continued

CHAPTER III.

The words, "The head of every man is Christ ...and the head of Christ is God" misused by
the Arians, are now turned back against them, to their confutation. Next, another passage
of Scripture, commonly taken by the same heretics as a ground of objection, is called in
to show that God is the Head of Christ, in so far as Christ is human, in regard of His
Manhood, and the unwisdom of their opposition upon the text, "He who planteth He who
watereth are one," is displayed. After which explanations, the meaning of the doctrine
that the Father is in the Son, and the Son in the Father, and that the faithful are in
Both, is expounded. 28. Now let us examine some other objections raised by the Arians. It
is written, say they, that "the head of every man is Christ, and the head of woman is man,
and the head of Christ is God." Let them, if they please, tell me what they mean by this
objection-whether to join together, or to dissociate, these four terms. Suppose they mean
to join them, and say that God is the Head of Christ in the same sense and manner as man
is the head of woman. Mark what a conclusion they fall into. For if this comparison
proceeds on the supposed equality of the terms of it, and these four-woman, man, Christ,
and God-are viewed together as in virtue of a likeness resulting from their being of one
and the same nature, then woman and God will begin to come under one definition.

29. But if this conclusion be not satisfactory, by reason of its impiety, let them divide,
on what principle they will. Thus, if they will have it that Christ stands to God the
Father in the same relation as woman to man, then surely they pronounce Christ and God to
be of one substance, inasmuch as woman and man are of one nature in respect of the flesh,
for their difference is in respect of sex. But, seeing that there is no difference of sex
between Christ and His Father, they will acknowledge then that which is one, and common to
the Son and the Father, in respect of nature, whereas they will deny the difference lying
in sex. 30. Does this conclusion content them? Or will they have woman, man, and Christ to
be of one substance, and distinguish the Father from them? Will this, then, serve their
turn? Suppose that it will, then observe what they are brought to. They must either
confess themselves not merely Arians, but very Photinians, because they acknowledge only
the Manhood of Christ, Whom they judge fit only to be placed on the same scale with human
beings. Or else they must, however contrary to their leanings, subscribe to our belief, by
which we dutifully and in godly fashion maintain that which they have come at by an
impious course of thought, that Christ is indeed, after His divine generation, the power
of God, whilst after His putting on of the flesh, He is of one substance with all men in
regard of His flesh, excepting indeed the proper glory of His Incarnation, because He took
upon Himself the reality, not a phantom likeness, of flesh.

31. Let God, then, be the Head of Christ, with regard to the conditions of Manhood.
Observe that the Scripture says not that the Father is the Head of Christ; but that God is
the Head of Christ, because the Godhead, as the creating power, is the Head of the being
created. And well said [the Apostle] "the Head of Christ is God;" to bring before our
thoughts both the Godhead of Christ and His flesh, implying, that is to say, the
Incarnation in the mention of the name of Christ, and, in that of the name of God, oneness
of Godhead and grandeur of sovereignty. 32. But the saying, that in respect of the
Incarnation God is the Head of Christ, leads on to the principle that Christ, as
Incarnate, is the Head of man, as the Apostle has clearly expressed in another passage,
where he says: "Since man is the head of woman, even as Christ is the Head of the Church;"
whilst in the words following he has added: "Who gave Himself for her." After His
Incarnation, then, is Christ the head of man, for His self-surrender issued from His
Incarnation.

33. The Head of Christ, then, is God, in so far as His form of a servant, that is, of man,
not of God, is considered, But it is nothing against the Son of God, if, in accordance
with the reality of His flesh, He is like unto men, whilst in regard of His Godhead He is
one with the Father, for by this account of Him we do not take aught from His sovereignty,
but attribute compassion to Him. 34. But who can with a good conscience deny the one
Godhead of the Father and the Son, when our Lord, to complete His teaching for His
disciples, said: "That they may be one, even as we also are one." The record stands for
witness to the Faith, though Arians turn it aside to suit their heresy; for, inasmuch as
they cannot deny the Unity so often spoken of, they endeavour to diminish it, in order
that the Unity of Godhead subsisting between the Father and the Son may seem to De such as
is unity of devotion and faith amongst men, though even amongst men themselves community
of nature makes unity thereof.

35. Thus with abundant clearness we disprove the objection commonly raised by Arians, in
order to loosen the Divine Unity, on the ground that it is written: "But he who planteth
and he who watereth are one." This passage the Arians, if they were wise, would not quote
against us; for how can they deny that the Father and the Son are One, if Paul and Apollos
are one, both in nature and in faith? At the same time, we do grant that these cannot be
one throughout, in all relations, because things human cannot bear comparison with things
divine. 36. No separation, then, is to be made of the Word from God the Father, no
separation in power, no separation in wisdom, by reason of the Unity of the Divine
Substance. Again, God the Father is in the Son, as we ofttimes find it written, yet [He
dwells in the Son] not as sanctifying one who lacks sanctification, nor as filling a void,
for the power of God knows no void. Nor, again, is the power of the one increased by the
power of the other, for there are not two powers, but one Power; nor does Godhead
entertain Godhead, for there are not two Godheads, but one Godhead. We, contrariwise,
shall be One in Christ through Power received [from another] and dwelling in us.

37. The letter [of the unity] is common, but the Substance of God and the substance of man
are different. We shall be, the Father and the Son. [already] are, one; we shall be one by
grace, the Son is so by substance. Again, unity by conjunction is one thing, unity by
nature another. Finally, observe what it is that Scripture hath already recorded: "That
they may all be one, as Thou, Father, art in Me, and I in Thee." 38. Mark now that He said
not "Thou in us, and we in Thee," but "Thou in Me, and I in Thee," to place Himself apart
from His creatures. Further He added: "that they also may be in Us," in order to separate
here His dignity and His Father's from us, that our union in the Father and the Son may
appear the issue, not of nature, but of grace, whilst with regard to the unity of the
Father and the Son it may be believed that the Son has not received this by grace, but
possesses by natural right of His Sonship.

CHAPTER IV.

The passage quoted adversely by heretics, namely, "The Son can do nothing of Himself," is
first explained from the words which follow; then, the text being examined, word by word,
their acceptation in the Arian sense is shown to be impossible without incurring the
charge of impiety or absurdity, the proof resting chiefly on the creation of the world and
certain miracles of Christ. 39. Again, another objection that the Arians bring up, denying
that the Power of the Father and the Son can be one and the same, is rested on His saying:
"Verily, verily, I say unto you; the Son can do nothing of Himself, but what He hath seen
the Father doing." And therefore they affirm that the Son has done nothing of Himself, and
can do nothing, save what He hath seen the Father doing. 40. O wise foreknowledge of the
arguments of unbelievers, which made further provision of means whereby to answer
questions, by adding the words that follow: "For whatsoever the Father doeth, the same
doeth the Son also, in like fashion," for this indeed is the sequel. Why, then, is it
written: "The Son doeth the same things," and not "such like things," but that thou
mightest judge that in the Son there is unity in the Father's works, not imitation of
them?

41. But to put their proofs in turn upon trial: I would have them answer the question,
whether the Son sees the works of the Father. Does He see, I ask, or not? If He sees them,
then He also does them; if He does them, let heretics cease to deny the omnipotence of Him
Whom they confess able to do all things that He has seen the Father doing. 42. But what
are we to understand by "hath seen"? Has the Son any need of bodily eyes? Nay, if they
will affirm this of the Son, they will make out in the Father also a need of bodily
activity, in order that the Son may see that which He Himself is to do. 43. Furthermore,
what mean the words: "The Son can do nothing of Himself"? Let us put this question, and
debate it. Now is there anything impossible to God's Power and Wisdom? These, observe, are
names of the Son of God, Whose Might is certainly not a gift received from another, but
just as He is the Life, not depending upon another's quickening action, but Himself
quickening others, because He is the Life; so also He is Wisdom, not as one that is
ignorant acquiring wisdom, but making others wise from His own store; so, too, He is
Power, not as having through weakness obtained increase of strength, but being Himself
Power, and bestowing power upon the strong.

44. How, then, does Power assert, as it were, under oath: "Verily, verily I say unto you,"
which means: "Of a truth, of a truth, I tell you"? Truly, then, Thou speakest, Lord Jesus,
and dost affirm, repeating indeed thy solemn declaration, that Thou canst do nothing, save
what Thou hast seen the Father doing. Thou didst make the universe. Did Thy Father then
make another universe, for Thee to take as a model? So must Thy blasphemers confess that
there are two, or a multitude of universes, as philosophers affirm, and thus also entangle
themselves in this heathen error, or, if they will follow the truth, let them say that
what Thou hast made, Thou didst make, without any pattern. 45. Tell me, Lord, when Thou
sawest Thy Father incarnate, and walking upon the sea, for I know not, I hold it impious
to believe this thing of the Father, knowing that Thou only hast taken our flesh upon
Thee. When sawest Thou the Father at a marriage-feast, turning water into wine? Nay, but I
have read that Thou alone art the only Son, begotten of the Father. I have been taught
that Thou alone, in the mystery of the Incarnation, wast born of the Holy Ghost and the
Virgin. The things, then, which we have cited as Thy doings, the Father did not, but Thou
alone, without guidance of any work done by Thy Father, for the purchase of the world's
salvation with Thy Blood, didst come forth spotless from the Virgin's womb.

46. When they say, "The Son can do nothing of Himself," they indeed except nothing, so
that one blasphemer has even said: "He cannot make even a gnat," mocking with so
headstrong profanity and with insolence so overweening the majesty of Supreme Power; yet
perhaps they may think the mystery of Thine Incarnate Life a needful exception. But say,
Lord Jesu, what earth the Father made without Thee. For without Thee He made no heaven,
seeing that it is written: "By the Word of the Lord were the heavens established." 47. But
neither did the Father make the earth without Thee, for it is written: "All things were
made by Him, and without Him was not anything made." For if the Father made aught without
Thee, God the Word, then not all things were made by the Word, and the Evangelist lies.
Whereas if all things were made by the Word, and if by Thee all things begin to be, which
before were not, then surely Thou Thyself, of Thyself, hast made what Thou didst not see
made by the Father; though perchance our adversaries may have recourse to that theory of
Plato, and place before Thee the ideas supposed by philosophers, which, indeed, we know
have been exploded by philosophers themselves. On the other hand, if Thou Thyself hast of
Thyself made all things, vain are the assertions of the unbelieving, which ascribe
progress in learning to the Maker of all, Who of Himself supplies the teaching of His
craft.

48. But if heretics deny that either the heavens or the earth were made by Thee, let them
take heed into what a gulf they are by their own madness hurling themselves, seeing that
it is written: "Perish the gods, which have not made heaven and earth." Shall He then
perish, O Arian, Who has found and saved that which had perished? But to purpose.

CHAPTER V.

Continuing the exposition of the disputed passage, which he had begun, Ambrose brings
forward four reasons why we affirm that something cannot be, and shows that the first
three fail to apply to Christ, and infers that the only reason why the Son can do nothing
of Himself is His Unity in Power with the Father. 49. In what sense can the Son do nothing
of Himself? Let us ask what it is that He cannot do. There are many different sorts of
impossibilities. One thing is naturally impossible, another is naturally possible, but
impossible by reason of some weakness. Again, there are things which are rendered possible
by strength, impossible by unskilfulness or weakness, of body and mind. Further, there are
things which it is impossible to change, by reason of the law of an unchangeable purpose,
the endurance of a firm will, and, again, faithfulness in friendship. 50. To make this
clearer, let us consider the matter in the light of examples. It is impossible for a bird
to pursue a course of learning in any science or become trained to any art: it is
impossible for a stone to move in any direction, inasmuch as it can only be moved by the
motion of another body. Of itself, then, a stone is incapable of moving, and passing from
its place. Again, an eagle cannot be taught in the ways of human learning.

51. It is, to take another example, impossible for a sick man to do a strong man's work;
but in this case the reason of the impossibility is of a different kind, for the man is
rendered unable, by sickness, to do what he is naturally capable of doing. In this case,
then, the cause of the impossibility is sickness, and this kind of impossibility is
different from the first, since the man is hindered by bodily weakness from the
possibility of doing. 52. Again, there is a third cause of impossibility. A man may be
naturally capable, and his bodily health may allow of his doing some work, which he is yet
unable to do by reason of want of skill, or because his rank in life disqualifies him;
because, that is, he lacks the required learning or is a slave. 53. Which of these three
different causes of impossibility, think you, which we have enumerated (setting aside the
fourth) can we meetly assign to the case of the Son of God? Is He naturally insensible and
immovable, like a stone? He is indeed a stone of stumbling to the wicked, a cornerstone
for the faithful; but He is not insensible, upon Whom the faithful affection of sentient
peoples are stayed. He is not an immovable rock, "for they drank of a Rock that followed
them, and that Rock was Christ." The work of the Father, then, is not rendered impossible
to Christ by diversity of nature.

54. Perchance we may suppose some things were made impossible for Him by reason of
weakness. But He was not weakly Who could heal the weaknesses of others by His word of
authority. Seemed He weak when bidding the paralytic take up his bed and walk? He charged
the man to perform an action of which health was the necessary condition, even whilst the
patient Was yet praying a remedy for his disease. Not weak was the Lord of hosts when He
gave sight to the blind, made the crooked to stand upright, raised the dead to life,
anticipated the effects of medicine at our prayers, and cured them that besought Him, and
when to touch the fringe of His robe was to be purified. 55. Unless, peradventure, you
thought it was weakness, you wretches, when you saw His wounds. Truly, they were wounds
piercing His Body, but there was no weakness betokened by that wound, whence flowed the
Life of all, and therefore was it that the prophet said: "By His stripes we are healed."
Was He, then, Who was not weak in the hour when He was wounded, weak in regard of His
Sovereignty? How, then, I ask? When He commanded the devils, and forgave the offences of
sinners? Or when He made entreaty to the Father?

56. Here, indeed, our adversaries may perchance enquire: "How can the Father and the Son
be One, if the Son at one time commands, at another entreats?" True, They are One; true
also, He both commands and prays: yet whilst in the hour when He commands He is not alone,
so also in the hour of prayer He is not weak. He is not alone, for whatsoever things the
Father doeth, the same things doeth the Son also, in like manner. He is not weak, for
though in the flesh He suffered weakness for our sins yet that was the chastisement of our
peace upon Him, not lack of sovereign Power in Himself. 57. Moreover, that thou mayest
know that it is after His Manhood that He entreats, and in virtue of His Godhead that He
commands, it is written for thee in the Gospel that He said to Peter: "I have prayed for
thee, that thy faith fail not." To the same Apostle, again, when on a former occasion he
said, "Thou art the Christ, the Son of the living God," He made answer: "Thou art Peter,
and upon this Rock will I build My Church, and I will give thee the keys of the kingdom of
heaven." Could He not, then, strengthen the faith of the man to whom, acting on His own
authority, He gave the kingdom, whom He called the Rock, thereby declaring him to be the
foundation of the Church? Consider, then, the manner of His entreaty, the occasions of His
commanding. He entreats, when He is shown to us as on the eve of suffering: He commands,
when He is believed to he the Son of God.

58. We see, then, that two sorts of impossibility furnish no explanation, inasmuch as the
Power of God can be neither insensible nor weakly. Will you then proffer the third kind
[as an account of the matter], namely, that He can do nothing, just as an unskilled
apprentice can do nothing without his master's instructions, or a slave can do nothing
without his lord. Then didst Thou speak falsely, Lord Jesu, in calling Thyself Master and
Lord, and Thou didst deceive Thy disciples by Thy words: "Ye call Me Master and Lord, and
ye say well, for so I am." Nay, but Thou, O Truth, wouldst never have deceived men, least
of all them whom Thou didst call friends. 59. Yet if our enemies sunder Thee from the
Creator, as being unskilled, let them see how they affirm that skill was lacking to Thee,
that is to say, to the Divine Wisdom; for all that, however, they cannot divide the unity
of substance that Thou hast with the Father. It is not, indeed, by nature, but by reason
of ignorance, that the difference exists between the craftsman and the unskilled; but
neither is handicraft attributable to the Father, nor ignorance to Thee, for there is no
such thing as ignorant wisdom.

60. Therefore, if insensibility is no attribute of the Son, and if neither weakness, nor
ignorance, nor servility, let unbelievers put it to their minds for meditation that both
by nature and sovereignty the Son is One with the Father, and by its working His power is
not at cross-purpose with the Father, inasmuch as "all things that the Father hath done,
the Son doeth likewise," for no one can do in like fashion the same work that another has
done, unless he shares in the unity of the same nature, whilst he is also not inferior in
method of working. 61. Yet I would still enquire what it is that the Son cannot do, unless
He see the Father doing it. I will take the fool's line, and propound some examples drawn
from things of a lower world. "I am become a fool; ye have compelled me." What indeed is
more foolish than to debate over the majesty of God, which rather occasions questionings,
than godly instruction which is in faith. But to arguments let arguments reply; let words
make answer to them, but love to us, the love which is in God, issuing of a pure heart and
good conscience and faith unfeigned. And so I stickle not to introduce even the ludicrous
for the confutation of so vain a thesis.

62. How, then, does the Son see the Father? A horse sees a painting, which naturally it is
unable to imitate. Not thus does the Son behold the Father. A child sees the work of a
grown man, but he cannot reproduce it; certainly not thus, again, does the Son see the
Father. 63. If, then, the Son can, by virtue of a common hidden power of the same nature
which He has with the Father, both see and act in an invisible manner, and by the fulness
of His Godhead execute every decree of His Will, what remains for us but to believe that
the Son, by reason of indivisible unity of power, does nothing, save what He has seen the
Father doing, forasmuch as because of His incomparable love the Son does nothing of
Himself, since He wills nothing that is against His Father's Will? Which truly is the
proof not of weakness but of unity.

CHAPTER VI.

The fourth kind of impossibility (§49) is now taken into consideration, and it is shown
that the Son does nothing that the Father approves not, there being between Them perfect
unity of will and power. 64. The Son, moreover,-to consider now our fourth premiss,-is not
self-assertive, for He, the Divine Assessor, hath done nought that is not in agreement
with His Father's Will. Further, the Father hath seen the things that the Son made, and
pronounced them very good; for so it is written in Genesis: "And God said, Let there be
light; and there was light. And God saw the light that it was good." 65. Now, did the
Father say on that occasion, "Let there be such light as I Myself have made," or "Let
there be light"-light having as yet not existed; or did the Son ask what sort of light the
Father made? Nay, the Son made light, according to His own Will, and so far in accordance
with the Father's good pleasure, that He approved. It is of new, original work by the Son
that the place speaks.

66. Again, if, as Arian, expositions of the Scriptures make out, it is a discredit to the
Son to have made what He saw, whereas the Scriptures present Him as having made what He
[before] saw not, and to have given being to things which as yet were not, what should
they say of the Father, Who praised that He had seen, as though He could not have foreseen
the things that were to be made? 67. The Son, therefore, sees the Father's work in like
manner as the Father sees the Son's, and the Father praises not the work as one would
praise work of another's doing, but recognizes it as His own, for "whatsoever things the
Father hath done, the same doeth the Son, in like manner." [So was it written, that] you
might understand one and the same work to be the work both of the Father and of the Son.
And thus the Son does nothing save what is approved of by the Father, praised by the
Father, willed by the Father, because His whole Being is of the Father; and He is not as
the created being, which commits many faults, ofttimes offending the Will of its Creator,
in lusting after and falling into sin. Nought, then, is of the Son's doing, save what is
pleasing to the Father, forasmuch as one Will, one Purpose, is Theirs, one true Love, one
effect of action.

68. Furthermore, to prove to you that it comes of Love, that the Son can do nothing of
Himself save what He hath seen the Father doing, the Apostle has added to the words,
"Whatsoever the Father hath done, the same things doeth the Son also, in like manner,"
this reason: "For the Father loveth the Son," and thus Scripture refers the Son's
inability to do, whereof it testifies, to unity in Love that suffers no separation or
disagreement. 69. But if the inseparableness of the Persons in Love rest, as it truly
does, upon [identity of] nature, thou surely they are also inseparable, for the same
reason, in action, and it is impossible that the work of the Son should not be in
agreement with the Father's Will, when what the Son works, the Father works also, and what
the Father works, the Son works also, and what the Son speaks, the Father speaks also, as
it is written: "My Father, Who dwelleth in Me, He it is that speaketh, and the works that
I do He Himself doeth." For the Father appointed nought save by the exercise of His Power
and Wisdom, forasmuch as He made all things wisely, as it is written: "In wisdom hast Thou
made them all" and likewise, God the Word made nought without the Father's participation.

70. Not without the Father does He work; not without His Father's Will did He offer
Himself for that most holy Passion, the Victim slain for the salvation of the whole world;
not without His Father's Will concurring did He raise the dead to life. For example, when
He was at the point to raise Lazarus to life, He lifted up His eyes and said, "Father, I
thank Thee, for that Thou hast heard Me. And I knew that Thou dost always hear Me, but for
the sake of the multitude that standeth round I spake, that they may believe that Thou
hast sent Me," in order that, though speaking agreeably to His assumed character of man,
in the flesh, He might still express His oneness with the Father in will and operation, in
that the Father hears all and sees all that the Son wills, and therefore also the Father
sees the Son's doings, hears the utterances of His Will, for the Son made no request, and
yet said that He had been heard.

71. Again, we cannot suppose that the Father hears not all, whatsoever the Son's will
resolves; and to show that He is always heard by the Father, not as a servant, not as a
prophet, but as Son, He said: "And I knew that Thou dost always hear Me, but for the sake
of the multitude which standeth round I spake, that they may believe that Thou hast sent
Me." 72. It is for our sakes, therefore, that He renders thanks, lest we should suppose
that the Father and the Son are one and the same Person, when we hear of one and the same
work being wrought by the Father and the Son. Further, to show us that His rendering of
thanks had not been the tribute due from one wanting in power, that, on the contrary, He,
as Son of God, ever claimed for Himself the possession of divine authority, He cried,
"Lazarus, come forth." Here, surely, is the voice of command, not of prayer.

CHAPTER VII.

The doctrine had in view for enforcement is corroborated by the truth that the Son is the
Word of the Father-the Word, not in the sense in which we understand the term, but a
living and active Word. This being so, we cannot deny Him to be of the same Will, Power,
and Substance with the Father. 73. To return, however, to what we had in hand before, and
finish the task set before us. The Son, as the Word. carries out His Father's Will. Now, a
word, as we understand and use it, is an utterance. There are syllables and sounds, which,
however, are not at variance with the thought of our mind, and what we apprehend and are
affected by inwardly we give token of by the testimony of the spoken word, which, as it
were, works [for us]. But the words we speak have no direct efficacy in themselves, it is
the Word of God alone, which is neither an utterance, nor an "inward concept," as they
call it, but works efficaciously, is living, and has healing power.

74. Wouldst thou know what is the nature of the Word-hear the Scriptures. "For the Word of
God is living and mighty, yea, working effectually, sharp and keener than any the sharpest
sword, piercing even to the sundering of soul and spirit, of limbs and marrow." 75.
Hearest thou, then, the Word of God, and wilt separate Him from the Father's Will and
Power? Thou hearest Him called the living Word, the healing Word-seek not then to compare
Him with the word of our mouth; for if the word we utter, through it have not eyes to see,
nor ears to hear, yet speaks, and still the knowledge of what it speaks is wrought by
virtue of hidden mysteries of man's nature, how can he escape the charge of blasphemy, who
requires that some sort of bodily vision and hearing shall go along with the Godhead in
the Word of God, and thinks that the Son can do nothing of Himself, save what He shall
have seen the Father doing, though (as we have said) there is in the Father, Son, and Holy
Spirit the same Will, both to do and not to do, and the same Power, by reason of unity in
the same substance.

76. But if, though men are, as a rule, different in respect of their thoughts and
feelings, they yet agree as to the meaning of a single proposition, what ought we to think
as concerning the Father and the Son of God, seeing that in the Substance of the Godhead
there is that is imitated by human love? 77. Let us, however, suppose-as our adversaries
would have it-that the Son does, as it were, copy the pattern of that which He has seen
His Father doing. But even this, we must confess, means that He is of the same substance,
for none can completely imitate the working of another, unless he be one with him in the
same nature.

CHAPTER VIII.

The heretical objection, that the Son cannot be equal to the Father, because He cannot
beget a Son, is turned back upon the authors of it. From the case of human nature it is
shown that whether a person begets offspring or not, has nothing to do with his power.
Most of all must this be true since, otherwise, the Father Himself would have to be
pronounced wanting in power. Whence it follows that we have no right to judge of divine
things by human, and must take our stand upon the authority of Holy Writ, otherwise we
must deny all power either to the Father or to the Son. 78. There is a fool's demurrer,
your Majesty, which certain persons are given to raising, in order to show the Father and
the Son to be not equal together, saying that the Father is Almighty, because He hath
begotten the Son, but that the Son is not Almighty, because He hath not been able to
beget.

79. But see how wild is their blasphemy, how their philosophers' logic confutes itself.
For the raising of this question must lead either to their confessing with their own
mouths that the Son is co-eternal with the Father, or, if they impose a beginning upon the
Son's existence, to their assigning of necessity a beginning to the Father's power. When,
therefore, they deny that the Son is Almighty, they are on the road to assert-which is
impious-that the Father began to be Almighty by help of the Son. 80. For if the Father is
Almighty by reason of begetting the Son, then, certainly, either the Son is co-eternal
with the Father, because if the Father is eternally Almighty, then the Son also is
eternal, or, if there was a time when there was not an eternal Son, there was by
consequence a time when there was not an Almighty Father. For when they would make out
that there was a time when the Son began to be, they are sliding back into [the error of]
saying that the Father's Power also has not been from everlasting, but began to be in
consequence of the generation of the Son. So, in their desire to do dishonour to the Son
of God, they do so increase His honour as to seem to make Him, contrary to all right
belief, the source of His Father's Power, though the Son saith, "All things that the
Father hath are Mine" -that is to say, not the things which He has bestowed upon the
Father, but which He has received from the Father, by right as the Son Whom the Father has
begotten.

81. And therefore we do declare the Son to be Eternal Power; if, then, His Power and
Godhead be eternal, surely His Sovereignty is eternal also. He, then, who dishonours the
Son dishonours the Father, and is an enemy and offender against duty and love. Let us
honour the Son, in Whom the Father is well pleased, for it is the Father's pleasure that
praise be given to the Son, in Whom He Himself is well pleased. 82. Let us, however, make
answer to the conclusion they strive to establish; but we seem to have sought, in pursuit
of a personal appeal, to escape from the difficulty of treating the question before us.
The Father, they say, has begotten a Son; the Son has not. What proof is this that they
are not equal? To beget is the Father's natural function, as a Father, and no necessary
outcome of His Sovereign Power. Furthermore, dutiful regard places persons on an equality
with each other, and does not sunder them. Again, our own experience of what holds good
amongst us frail mortals teaches us that it may frequently happen that weak men have sons,
whilst stronger men have not; that slaves have children, whilst their masters are
childless; and that the poor beget offspring, whilst rich men are unblessed with any.

83. But if our adversaries say that this too may be the result of infirmity, inasmuch as
men may desire to beget children, but be unable to do so; then, though things divine are
not to be judged of and determined by things human, yet let them understand that with men
also, as with God, whether one has children or no, is not dependent upon or derived of his
authoritative power, but upon the personal attributes of a father, and that begetting lies
not in the power of our will, but is contingent upon our qualities of body; for if it were
a matter of sovereign authority, then the mightier king would have the greater number of
sons. To have sons, then, or to be childless, therefore, is not in necessary connection or
relation to sovereign authority. Is it, then, so with nature? 84. If you [my Arian
adversaries] regard what you object as natural weakness, and rely upon examples taken from
the nature of mankind, remember that the Father's nature is the same as the Son's, and
therefore you do either confess the Son to be a true Son, and dishonour the Father in the
Person of the Son, by reason of Their unity in one and the same Nature (for as the Father
is by Nature God, so also is the Son; whereas the Apostle says that the "gods many" are
not so by nature, but are only so called); or, if you deny Him to be a true Son, that is
to say, possessing the same Nature, then He is not begotten, and if the Son is not
begotten, the Father did not beget Him.

85. The conclusion we come at, therefore, on the line of your persuasion, is that God the
Father is not Almighty, because He could not beget, if He did not beget the Son, but
created Him. But forasmuch as the Father is Almighty, He being, as you hold, the Almighty
in so far as He is the only Author of Being, then surely He has begotten His Son, and not
created Him. Howbeit, we ought to believe His word before yours. He says: "I have
begotten," and that more than once, witnessing to Himself as begetting. 86. It is no sign,
then, of infirmity, whether of nature or authority, in Christ, that He has not begotten,
for to beget, as we have already said ofttimes, bears no relation to supremacy of
authority, but to a personal property in a nature. For if the Omnipotence of the Father is
thereby constituted, that He hath a Son, then He might have been more Almighty had He
begotten more Sons.

87. Then is His power exhausted in the begetting of One? Nay, but I will show that Christ
also hath sons, whom He begets every day, but with that generation, or rather
regeneration, which is related to personal authority rather than nature, for adoption is
the exercise and bestowal of authority, and generation the manifestation of a property, as
Scripture itself hath taught us: for John saith that "He was in this world, and the world
was made by Him, and the world knew Him not. He came to His own, and His own received Him
not. But as many as received Him, to them gave He power to become sons of God, to them
which believe in His Name." 88. We say, therefore, that it is the function and exercise of
His Authority that He has made us sons of God, whereas the oracles of God discover that
His generation is in relation to personal attribute, for the Wisdom of God saith: "I came
forth out of the mouth of the Most High," that is to say not of compulsion, but free, not
under bond of authority, but born in a hidden birth, according to personal powers of
Supreme Sovereignty and rightfulness of authority. Again, concerning the same Wisdom,
Which is the Lord Jesus, the Father saith in another place: "Out of the womb I begat Thee,
before the morning star."

89. Now this He said, not to make us think of a bodily womb, but to show that true
generation is His proper activity, for if we understand the words as speaking of
generation from a body, then [we imply] the Father Almighty conceived and brought forth in
travail. But far be it from us that we should make this weak bodily frame the measure of
God's greatness. The word "womb" represents the hidden mystery, the inner sanctuary of the
Father's being, into which neither angels nor archangels nor powers nor dominations, nor
any created nature, hath been able to enter. For the Son is always with the Father, and in
the Father-with the Father, by virtue of the distinction, without division, proper to the
Eternal Trinity; in the Father, by reason of the essential unity of the Divine Nature. 90.
What room here, then, for one to sit in judgment upon the Godhead, to call in question the
Father and the Son,-the One for begetting, the Other for not begetting. No man condemns
his servant or handmaid for begetting (or bearing) offspring; but those Arians condemn
Christ for not begetting-they do condemn Him, for they privately pass sentence of
condemnation upon Him, when they take from His glory and dignity. The question, why they
have not begotten offspring, does not lead those who are joined in marriage into loss of
their love, or denial of each other's merits, but the Arians, because Christ hath not
begotten a Son, make light of His sovereignty.

91. Why, ask they, is the Son not a Father? Because, on the other side, the Father is not
a Son. Why has not Christ begotten? Even because the Father is not begotten. Yet the Son
stands none the lower, because He is not a Father; nor the Father, because He is not a
Son, for the Son said: "All things that the Father hath are Mine" -so truly is generation
involved in the Father's personal attributes, and comes not by mere right of sovereignty.
92. The Substance of the Trinity is, so to say, a common Essence in that which is
distinct, an incomprehensible, ineffable Substance. We hold the distinction, not the
confusion of Father, Son, and Holy Spirit; a distinction without separation; a distinction
without plurality; and thus we believe in Father, Son, and Holy Spirit as each existing
from and to eternity in this divine and wonderful Mystery: not in twoFathers, nor in two
Sons, nor in two Spirits. For "there is one God, the Father, of Whom are all things, and
we in Him; and one Lord, Jesus Christ, by Whom are all things, and we by Him." There is
One born ofthe Father, the Lord Jesus, and therefore He is the Only-begotten."There is
also One Holy Spirit," as the same Apostle hath said. So we believe,so we read, so we
hold. We know the fact of distinction, we know nothing of the hidden mysteries; we pry not
into the causes, but keep the outward signs vouchsafed unto us.

93. O monstrous wickedness, that they who have no power over their own procreation should
claim and usurp power to enquire into the Divine Generation! Let them deny, them, that the
Son is equal to the Father, forasmuch as He hath not begotten; let them deny that the Son
is equal to the Father, because He hath a Father! But if they talked after this fashion
about men, who sometimes desire to beget sons, yet cannot, we should call it an insult,
just as we should so call it, if of two men, one having sons and the other childless, the
latter were said to be inferior to the former on that ground. So monstrous also, I say,
does it seem, in regard simply to men, that one should therefore be esteemed the more
lightly because he hath a father. Peradventure, indeed, the Arians suppose that Christ is
in the position of one in a family, and frets because He is not set free and independent
of His Father's authority, and is not empowered to administer the estate. But Christ is
not under tutelage; nay, rather has He abolished all tutelage.

94. How then, let them tell us, would they have these things to be?-a true generation, the
true Son begotten of God the Father, that is, of the Substance of the Father, or of
another substance? If they say "begotten of the Father, that is, of the Substance of God,"
well and good, for then they acknowledge the Son as begotten of the Substance of the
Father. If, then, they are of one Substance, surely they are also of one sovereign Power.
Whereas, if the Son is begotten of another substance, how can the Father be Almighty, and
the Son not Almighty? For what advantage hath God, if He have made His Son of another
substance, when confessedly the Son, on His part, hath of another substance made us sons
of God? The Son, therefore, is either of one Substance with the Father, or of one
sovereign Power. 95. Our adversaries' question, then, falls flat, because they cannot
judge Christ-or rather, because He is clear, when He is judged. They are worthy, however,
to be condemned upon their own sentence, who raise this question against us, for if the
Son be therefore not equal to the Father, because He hath not begotten a Son, then by all
means let them who sow discussions of this kind confess, if they have not children, that
their very servants are to be preferred before themselves, inasmuch as they cannot be the
equals of those who have children-whereas, if they have children, let them regard the
merit thereof as due not to themselves, but of right to their sons.

96. The objection, then, holds not together, that the Son cannot be equal to the Father,
by reason of the Father having begotten the Son, whilst the Son has begotten no Son of
Himself, for the spring: begets the stream, though the stream begets no spring out of
itself, and light begets radiance, and not radiance light, yet the nature of radiance and
light is one.

CHAPTER IX.

Various quibbling arguments, advanced by the Arians to show that the Son had a beginning
of existence, are considered and refuted, on the ground that whilst the Arians plainly
prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who
is the beginning of all cannot Himself have a beginning), their reasonings do not even
hold true with regard to facts of human existence. Time could not be before He was, Who is
the Author of time-if indeed at some time He was not in existence, then the Father was
without His Power and Wisdom. Again, our own human experience shows that a person is said
to exist before he is born. 97. Now that our opponents have failed to maintain their
objection against the truth of His Son's equality with the Father, on the ground of His
Generation, let them see that their well known device of controversy, their stock
misrepresentation, is frustrated. Their common use is to propound this riddle: "How can
the Son be equal with the Father? If He is a Son, then before He was begotten He was not
in existence. If He was in existence, why was He begotten?" And men who advance
difficulties raised by Arius yet sturdily deny that they are Arians.

98. Accordingly, they demand our answer, intending, if we say, "The Son existed before He
was begotten," to meet us with a subtle retort, that "If so, then, before He was begotten,
He was created, and there is no difference between Him and the rest of created beings, for
He began to be a creature before He began to be the Son." To which they add: "Why was He
begotten, when He was already in existence? Because He was imperfect, and in order that He
might afterwards be made more perfect?" Whilst if we reply that the Son did not exist
before He was begotten, they will immediately reply: "Then by being begotten He was
brought into existence, not having existed before He was begotten," so as to lead on from
this to the conclusion that "the Son existed, when He did not exist." 99. But let those
who propound this difficulty and endeavour to enwrap the truth in a cloud tell us
themselves whether the Father exerts His power of begetting within or without limits of
time. If they say "within limits of time," then they will attribute to the Father what
they object against the Son, so as to make the Father seem to have begun to be what He was
not before. If their answer is "without such limits," then what is left them but to
resolve for themselves the problem they have propounded, and acknowledge that the Son is
not begotten under limits and conditions of time, since they deny that the Father so
begets?

100. If the Son, then, is not begotten within limits of time, we are free to judge that
nothing can have existed before the Son, Whose being is not confined by time. If, indeed,
there was anything in being before the Son, then it instantly follows that in Him were not
created all things in heaven or in earth, and the Apostle is shown to have erred in so
setting it down in his Epistle, whereas, if before He was begotten there was nothing, I
see not wherefore He, before Whom none was, should be said to have been after any. 101.
With the consideration whereof we must join another most blasphemous objection of theirs,
which covers a subtle purpose to confuse the sense and understanding of simple folk. They
ask whether everything that comes to an end had also at any time a beginning. If they are
told that what has an end also had a beginning, then they return to the charge with the
question whether the Father has ceased to beget His Son. This by our consent being granted
them, they conclude that the generation of the Son had a beginning. The which if you
allow, it seems to follow that if the Generation had a beginning, it appears to have begun
in Him Who was begotten; so that one, who had not existed before, may be called
"begotten"-their intent being to close the inquiry by laying down as conclusive that there
was a time when the Son existed not.

102. Besides this, there are other vain objections, such as persons of their glibness of
tongue would readily urge. If, say they, the Son is the Word of the Father, then He is
called "begotten," inasmuch as He is the Word. But then since He is the Word, He is not a
work. Now the Father has spoken "in divers manners," whence it follows that He has
begotten many Sons, if He has spoken His Word, not created it as a work of His hands. O
fools, talking as though they knew not the difference between the word uttered and the
Divine Word, abiding eternally, born of the Father-born, I say, not uttered only-in Whom
is no combination of syllables, but the fulness of the eternal Godhead and life without
end! 103. Follows another blasphemy, whereby they enquire whether it was of His own free
will, or on compulsion, that the Father begat [His Son], intending, if we say, "Of His own
free will," that we should appear as though we acknowledged that the Father's Will
preceded the [Divine] Generation, and to answer that there being something that preceded
the existence of the Son, the Son is not co-eternal with the Father, or that He, like the
rest of the world, is a being created, forasmuch as it is written, "He hath made all
things, as many as He would," though this is spoken, not of the Father and the Son, but of
those creatures which the Son made. Whereas if we answered that the Father begat [His Son]
on compulsion, we should seem to have attributed infirmity to the Father.

104. But in the eternal Generation there is no foregoing condition, neither of will, nor
of unwillingness, and therefore I can neither say that the Father begat of His free Will,
nor yet that He begat on compulsion, for to beget depends not upon possibility as
determined by will, but rather appears to stand in a certain right and property of the
hidden being of the Father. For just as the Father is not good because He wills to be so,
or is compelled to be so, but is above these conditions-is good, that is, by nature,-even
so the putting forth of His generative power is neither of will nor of necessity. 105. Yet
let us grant their proposal, Granted that the Generation depends on the Will of Him Who
generates; when do they say that this act of will took place? If it was in the beginning,
then, plainly; the Son was in the beginning. If the Will is eternal, then the Son also is
eternal. If the Will began to exist, then God the Father, as He was, was so displeased
with Himself, that He made a change in His condition, that is to say, without His Son He
was displeasing to Himself; in His Son He began to be well pleased.

106. To follow out the consequences thereof. If the Father conceived, after the manner of
human nature, a desire to beget, then did He also pass through all the experiences which
befal men before the birth takes place-but we find that generation is not determined
merely by will, but is an object of wish. 107. Thus do they betray their own ungodliness,
who would have it that Christ's generation had a beginning, in order that it may seem, not
that true begetting of the Word abiding, but the utterance of words that pass and are
forgotten, and that by intrusion of [the premiss of] a multitude of sons, they may [be
warranted to] deny Christ's personal possession of the divine attributes, to the end that
He may be regarded as neither the only-begotten nor the first-begotten Son; and lastly,
that given the belief that His existence had a beginning, it may also be deemed as
appointed to have an end.

108. But neither had the Son of God any beginning, seeing that He already was at the
beginning, nor shall He come to an end, Who is the Beginning and the End of the Universe;
for being the Beginning, how could He take and receive that which He already had, or how
shall He come to an end, being Himself the End of all things, so that in that End we have
an abiding-place without end? The Divine Generation is not an event occurring in the
course of time, and within its limits, and therefore before it time is not, and in it time
has no place. 109. Again, their aimless and futile question finds no loophole for entry,
even when directed upon the creation itself; nay, indeed, temporal existences appear, in
certain cases, to admit of no division of time. For instance, light generates radiance,
but we can neither conceive that the radiance begins to exist after the light, nor that
the light is in existence before the radiance, for where there is a light, there is
radiance, and where there is radiance there is also a light; and thus we can neither have
a light without radiance, nor radiance without light, because both the light is in the
radiance, and the radiance in the light. Thus the Apostle was taught to call the Son "the
Radiance of the Father's Glory," for the Son is the Radiance of His Father's light, co-
eternal, because of eternity of Power; inseparable, by unity of brightness.

110. If then we can neither understand the mystery of, nor dissociate, these created
objects in the sky above us, which we see, can we comprehend Him Whom we see not, Who is
above every created existence, God, as He is in the very Holy of Holies of His own
Generation? Can we make time a barrier between Him and the Son, when all time is the
creation of the Son? 111. Let them cease therefore, and say no more that before He was
begotten the Son was not. For the word "before" is a mark of time, whereas the Generation
is before all times, and therefore that which comes after aught comes not before it, and
the work cannot be before the maker, seeing that necessarily objects made take their
commencement from the craftsman who makes them. How can the customary action of any
created object be regarded as existing prior to the maker of it, whilst all time is a
creation, and every creation has taken its being from its creator?

112. I would, therefore, further examine our opponents, who esteem themselves so cunning,
and have them make good the application of their theory to human existence, seeing that
they use it to disparage the glory of God's Existence, and keep far away from any
confession of an inscrutable mystery in the Divine Generation. I would have them find
ground for their objection in the facts of human generation. Of God's Son they assert that
before He was begotten He was not,-that is to say, they say this of the Wisdom, the Power,
the Word of God, Whose Generation knows nothing prior to itself. But if, as they would
have us believe, there was a time when the Son existed not (the which it is blasphemy to
affirm), then there was a time when God lacked the fulness of Divine Perfection, if
afterwards He passed through a process of begetting a Son.

113. To show them, however, the weakness and transparency of their objection, though it
has no real relation to any truth, divine or human, I will prove to them that men have
existed before they were born. Else, let them show that Jacob, who whilst yet hidden in
the secret chamber of his mother's womb supplanted his brother, had not been appointed and
ordained, ere ever he was born; let them show that Jeremiah had not likewise been so,
before his birth, -Jeremiah, to whom the message comes: "Before I formed thee in thy
mother's womb, I knew thee; and before thou camest forth from the belly, I sanctified
thee, and appointed thee for a prophet amongst the nations." What testimony can we have
stronger than the case of this great prophet, who was sanctified before he was born, and
known before he was shaped? 114. What, again, shall I say of John, of whom his holy mother
testifies that, whilst he yet lay in her womb, he perceived in spirit the presence of his
Lord, and leaped for joy, as we remember it to be written, his mother saying: "For lo, as
soon as the voice of the salutation entered mine ears, the babe leaped in my womb for
joy." Was he, then, who prophesied, in existence or not? Nay, surely he was-surely he was
in being who worshipped his Maker; he was in being who spake in his mother's womb. And so
Elisabeth was filled with the spirit of her son, and Mary sanctified by the Spirit of
hers, for thus you may find it recorded, that "the babe leaped in her womb, and Elisabeth
was filled with the Holy Ghost."

115. Consider the proper force of each word. Elisabeth was indeed the first to hear the
voice of Mary, but John was first to feel His Lord's gracious Presence. Sweet is the
harmony of prophecy with prophecy, of woman with woman, of babe with babe. The women speak
words of grace, the babes move hiddenly, and as their mothers approach one another, so do
they engage in mysterious converse of love; and in a twofold miracle, though in diverse
degrees of honour, the mothers prophesy in the spirit of their little ones. Who, I ask,
was it that performed this miracle? Was it not the Son of God, Who made the unborn to be?
116. Thus your objection fails of reconcilement with the truths of human existence-can it
attain thereto with divine mysteries? What mean you by your principle that "before He was
begotten He was not"? Was the Father engaged for some time in conception, so that certain
epochs passed away before the Son was begotten? Was He, like women, in travail of birth,
so that just this travail? What would you? Why seek we to pry into divine mysteries? The
Scriptures tell me the necessary effects of the Divine Generation, not how it is done.

CHAPTER X.

The objection that Christ, on the showing of St. John, lives because of the Father, and
therefore is not to be regarded as equal with the Father, is met by the reply that for the
Life of the Son, in respect of His Godhead, there has never been a time when it began; and
that it is dependent upon none, whilst the passage in question must be understood as
referring to the His human life, as is shown by His speaking there of His body and blood.
Two expositions of the passage are given, the one of which is shown to refer to Christ's
Manhood, whilst the second teaches His equality with the Father, as also His likeness with
men. Rebuke is administered to the Arians for the insult which they are seeking to inflict
upon the Son, and the sense in which the Son can be said to live "because of" the Father
is explained, as also the union of life with our the divine Life. A further objection,
based upon the Son's prayer that He may be glorified by the Father, is briefly refuted.

118. There are not a few who raise this further objection, that it is written: "As the
living Father hath sent Me, and I live by the Father; so he that eateth Me, liveth also by
Me." "How," ask they, "is the Son equal with the Father, when He has said that He lives by
the Father?" 119. Let those who oppose us on this ground tell us first what the Life of
the Son is. Is it a life bestowed by the Father upon one lacking life? But how could the
Son ever fail to possess life, He Himself being the Life, as He says, "I am the Way, the
Truth, and the Life." Truly, His life is eternal, even as His power is eternal. Was there
a time, then, when (so to speak) Life possessed not itself? 120. Bethink you what is read
this day concerning the Lord Jesus, that "He died for our sakes, to the end that whether
we wake or whether we sleep, we may live with Him." He Whose Death is Life, is not His
Godhead Life, seeing that the Godhead is Life eternal?

121. But is His Life truly in the Father's power? Why, He showed that even His bodily life
was not in the power of any other, as we have it on record: "I lay down My life, that I
may take it again. No man taketh it from Me, but I lay it down of Myself. I have power to
lay it down, and again I have power to take it. This commandment have I received of My
Father." 122. Is His divine Life then to be regarded as depending upon the power of
another, when His bodily life was subject to no other power but His own? For it would have
been the power of another, but for the Unity of power. But just as He gives us to
understand that His laying down His life was done of His own power, and of His free Will,
so also He teaches us, in laying it down in obedience to His Father's command, the unity
of His own with the Father's Will.

123. If, then, there has neither been slime when the Life of the Son took a commencement,
nor any power to which it has been subjected, let us consider what His meaning was when He
said: "Even as the living Father hath sent Me, and I live by the Father"? Let us expound
His meaning as best we can; nay, rather let Him expound it Himself. 124. Take notice,
then, what He said in an earlier part of His discourse. "Verily, verily, I say unto you."
He first teaches thee how thou oughtest to listen. "Verily, verily, I say unto you, unless
ye eat the flesh of the Son of Man, and drink His blood, ye shall have no life in you." He
first premised that He was speaking as Son of Man; dost thou then think that what He hath
said, as Son of Man, concerning His Flesh and His Blood, is to be applied to His Godhead?

125. Then He added: "For My Flesh is meat indeed, and My Blood is drink [indeed]." Thou
hearest Him speak of His Flesh and of His Blood, thou perceivest the sacred pledges,
[conveying to us the merits and power] of the Lord's death, and thou dishonourest His
Godhead. Hear His own words: "A spirit hath not flesh and bones." Now we, as often as we
receive the Sacramental Elements, which by the mysterous efficacy of holy prayer are
transformed into the Flesh and the Blood, "do show the Lord's Death." 126. Then, alter
calling on us to take notice that He speaks as Son of Man, and frequent repeated mention
of His Flesh and His Blood, He adds: "Even as the living Father hath sent Me, and I live
by the Father, so he that eateth Me, he also liveth by Me." How then do they suppose that
we are to understand these words?-for the comparison can be shown as a double one. The
first comparison being after the following manner: "Even as the living Father hath sent
Me, I live by the Father;" the second: "Even as the living Father hath sent Me, and I live
by the Father, so also he that eateth Me, he too liveth by Me."

127. If our adversaries choose the former, the meaning is this, that, "as I am sent by the
Father and am come down from the Father, so (in accordance therewith) I live by the
Father." But in what character was He sent, and came down, save as Son of Man, even as He
Himself said before: "No man hath ascended into heaven, save He that hath come down from
heaven as Son of Man." Then, just as He was sent and came down as Son of Man, so as Son of
Man He lives by the Father. Furthermore, he that eateth Him, as eating the Son of Man,
doth himself also live by the Son of Man. Thus, He has compared the effect of His
Incarnation to His coming. 128. But if they choose the second method, do we not infer both
the equality of the Son with the Father, and His likeness to men, together, though in
clear mutual distinction? For what is the meaning of the words, "Even as He Himself liveth
by the Father, so we also live by Him," but that the Son so quickeneth a man, as the
Father hath in the Son quickened human nature? "For as the Father raiseth the dead and
quickeneth them, so also the Son quickeneth whom He will," as the Lord Himself hath
already said.

129. Thus the equality of the Son to the Father is established simply upon unity in the
action of quickening, since the Son so quickeneth as the Father doth. Acknowledge
therefore the eternity of His Life and Sovereignty. Again, our likeness with the Son is
discovered, and a certain unity with Him in the flesh, because that, like as the Son of
God was quickened in the flesh by the Father, so also is man quickened; for thus it is
written, that as God raised Jesus Christ from the dead, so we also, as men, are quickened
by the Son of God. 130. According to this interpretation, then, immortality is not only
applied to our condition by grace of bounty, but is also proclaimed as the property of
Godhead-the latter, because it is the Godhead which quickeneth; the former, because
manhood is quickened in Christ. 131. But if any would apply the force of either comparison
to Christ's Godhead, then the Son of God is put on one footing with men, so that the Son
of God lives by the Father just as we live by the Son of God. But the Son of God bestows
eternal life by free gift, we cannot so do. If then He be placed on a level with us, He
too does not bestow this gift. Let Arius' disciples then have the due reward of their
faith-which is, not to obtain eternal life of the Son.

132. I would now go further. If our opponents are pleased to apply the teaching of this
passage to the principle of the eternity of the Divine Substance, let them hear a third
exposition: Does not our Lord plainly appear to say that as the Father is a living Father,
so too the Son also lives?-and who can but observe that here we must understand a
reference to unity of Life, forasmuch as the same Life is the Life of the Father and the
Life of the Son? "For as the Father hath Life in Himself, so hath He given to the Son also
to have Life in Himself." He hath given-by reason of unity with Him. He hath given, not to
take away, but that He may be glorified in the Son. He hath given, not that He, the
Father, might keep guard over it, but that the Son might have it in possession.

133. But the Arians think that they must oppose hereto the fact that He had said, "I live
by the Father." Of a certainty (suppose that they conceive the words as referring to His
Godhead) the Son lives by the Father, because He is the Son begotten of the Father,-by the
Father, because He is of one Substance with the Father,-by the Father, because He is the
Word given forth from the heart of the Father, because He came forth from the Father,
because He is begotten of the "bowels of the Father," because the Father is the Fountain
and Root of the Son's being. 134. But peradventure they may urge: "If you hold that the
Son, in saying, 'And I live by the Father,' spoke of the unity of life subsisting between
the Father and the Son, does it not follow that He discovered the unity of life between
the Son and mankind in saying that 'he that eateth Me, the same liveth by Me'?"

135. Even so. Just as I confess the unity of celestial Life subsisting in Father and Son
by reason of the unity of the substance of the Godhead, so too, save as concerns the
prerogatives of the Divine Nature or those which are the effect of the Incarnation of our
Lord, I affirm of the Son a participation of spiritual life with us by virtue of the unity
of His Manhood with ours, for "as is the heavenly, such are they also that are heavenly."
Further, even as in Him we sit at the right hand of the Father, not in the sense that we
share His throne, but that we rest in the Body of Christ-even as, I say, we have part in
Christ's session by reason of corporal unity, so too we live in Christ by reason of unity
of our bodies with His Body. 136. Not only, then, have I no fears of the text, "I live by
the Father," but I should have none, even though Christ had said, "I live by help of the
Father."

137. Now another objection commonly urged by them starts from the text: "This sickness is
not unto death, but for the glory of God, to the end that His Son may be glorified by
Him." But not only is the Son glorified through the Father and by the Father, as it is
written: "Glorify Me, Father;" and again: "Now hath the Son of Man been glorified, and God
hath been glorified in Him, and God glorifieth Him," but the Father also is glorified
through the Son and by the Son, for Truth hath said: "I have glorified Thee upon earth."
138. Even as the Son, therefore, is glorified through the Father, so too He lives by the
Father. There are some who have been led by consideration of these words to the
supposition that [the Greek] "doca" means "opinion, belief," rather than "glory," and
therefore have interpreted as follows: "I have given thee a doca upon earth, I have
finished the work which Thou gavest Me to do, and now, O Father, give me a doca;" that is
to say: "I have taught men so to believe concerning Thee, as to know that Thou art the
true God; do Thou also establish in them, concerning Me, the belief that I am Thy Son, and
very God."

CHAPTER XI.

The particular distinction which the Arians endeavoured to prove upon the Apostle's
teaching that all things are "of" the Father and "through" the Son, is overthrown, it
being shown that in me passage cited the same Omnipotence is ascribed both to Father and
to Son, as is proved from various texts, especially from the words of St. Paul himself, in
which heretics foolishly find a reference to the Father only, though indeed there is no
diminution or inferiority of the Son's sovereignty proved, even by such a reference.
Finally, the three phrases, "of Whom," "through Whom," "in Whom," are shown to suppose or
imply no difference (of power), and each and all to hold true of the Three Persons. 139.
Now we come to that laughable method, attempted by some, of showing a difference of Power
to subsist between Father and Son, on the strength of apostolic testimony, it being
written "But for us there is One God, the Father, of Whom are all things, and we in Him,
and One Lord, Jesus Christ, through Whom are all things, and we through Him." It is urged
that no small difference in degree of Divine Majesty is signified in the affirmation that
all things are "of" the Father, and "through" the Son. Whereas nothing is clearer than
that here a plain reason is given of the Omnipotence of the Son, inasmuch as whilst all
things are "of" the Father, none the less are they all "through" the Son.

140. The Father is not "amongst" all things, for to Him it is confessed that "all things
serve Thee." Nor is the Son reckoned "amongst"all things, for "all things were made by
Him," and "all things exist together in Him, and He is above all the heavens." The Son,
therefore, exists not "amongst" but above all things, being, indeed, after the flesh, of
the people, of the Jews, but yet at the same time God over all, blessed for ever, having a
Name which is above every name, it being said of Him, "Thou hast put all things in
subjection under His feet." But in making all things subject to Him, He left nothing that
is not subject, even as the Apostle hath said. But suppose that the Apostle's words were
intended with reference to the Incarnate Lord; how then can we doubt the incomparable
majesty of His Divine Generation?

141. Certain it is, then, that between Father and Son there can be no difference of Power.
Nay, so far is such difference from being present, that the same Apostle has said that all
things are "of" Him, by Whom are all things, as followeth: "For of Him and through Him and
in Him are all things." 142. Now if, as they suppose, it is the Father alone Who is spoken
of, it cannot be that He is at once Omnipotent because all things are of Him, and not
Omnipotent because all things are through Him. On their own showing, then, they will
declare the Father lacking in Power, and not Omnipotent, or at the least they will be
confessing with their own mouth, all against their will though it be, the Omnipotence of
the Son as well as of the Father. 143. Howbeit, let them decide whether they will
understand this affirmation as made concerning the Father. If they do so decide then all
things are "through" Him also. If they decide that it is the Son Who is spoken of, then
all things are "of" Him as well as "of" the Father. But if all things are "through" the
Father also, then surely there is no argument for diminishing from the honour due to the
Son; and if all things are "of" the Son, the Son must be honoured in like manner as the
Father is.

144. In case our opponents should suspect that we are taking advantage of some intrusion
of a single spurious verse into the text, let us review the whole passage. "O depth of the
riches of God's wisdom and knowledge!" exclaims the Apostle, "how un-searchable are His
judgments, and His ways past finding out! For Who hath known the mind of the Lord, or who
hath been His counsellor? Or who hath been first to give unto Him, and shall be
recompensed? For of Him and through Him and in Him are all things. To Him be glory for
ever!" 145. Who, then, think they, is here spoken of-the Father or the Son? If it be the
Father-then we answer that the Father is not the Wisdom of God, for the Son is. But what
is there that is impossible to Wisdom, of Whom it is written: "Seeing that she is almighty
and abiding, she maketh all things new in herself"? We read of Wisdom, then, not as
approaching, but as abiding. Thus have you the authority of Solomon to teach you of the
Omnipotence and Eternity of Wisdom, and of her Goodness as well, for it is written: "But
malice overcometh not Wisdom."

146. But to purpose. "How unsearchable," saith the Apostle, "are His judgments!" Now if
"the Father hath given all judgment to the Son," it seems that the Father points to the
Son as Judge. 147. But now, to show us that He is speaking of the Son, not of the Father,
St. Paul proceeds: "Who was first in giving to Him?" For "the Father hath given to the
Son," but it was as acknowledging the rights of Him Whom He has begotten, not by way of
largess. Therefore, it being undeniable that the Son has received at the hands of the
Father, as it is written, "All things have been given unto Me of My Father," yet, in
saying, "Who was first in giving to Him?" the Apostle has not denied that the Son has
received gifts of the Father, by virtue of His Nature, but he has indeed shown that, of
Father and Son, Neither can be said to be before the Other, forasmuch as, albeit the
Father has given gifts unto the Son, yet He has not so bestowed them as upon one that
began to be after Him; because the uncreate and incomprehensible Trinity, Which is of One
Eternity and Glory, admits neither difference of time nor degree of precedence.

148. If, however, we hold ourselves more bound to observe those Greek manuscripts which
show "tij prosedwxen autw" it is clear that He to Whom nothing can be added is not unequal
to Him Who is perfect and complete. Therefore, if this passage from the Apostle, in its
entirety, is better understood with reference to the Son, we see that we must also believe
concerning the Son, that all things are of Him, even as it is written: "For of Him and
through Him and in Him are all things." 149. Be it so, nevertheless, that they suppose the
passage to be intended of the Father, then let us call to mind that even as we read of all
things being of Him, so too we read of all things being through Him, that is to say, the
authority of the Father and of the Son is extended over the whole created universe. And,
though we have already proved the Omnipotence of the Son by the Omnipotence of the Father,
still-forasmuch as they are ever bent upon disparagement-let them consider that they
disparage the Father as well as the Son. For if the Son be limited in might, because all
things are through Him, do we say further, that the Father likewise is limited, because
all things are through Him also?

150. But to bring them to understand that these phrases involve no difference, I will once
again show that it is the same person, "of" whom anything is, and "through" whom anything
is, and that we read of things being related in both these ways to the Father. For we
find: "Faithful is God, through Whom ye were called into the fellowship of His Son." Let
our adversaries weigh the meaning of the Apostle's words. We are called "through" the
Father-they raise no controversy: we are created "through" the Son-and this they have set
down as a mark of inferiority. The Father has called us into fellowship with His Son, and
this truth we, as in duty bound, devoutly receive. The Son has created all things, and
Arius' followers imagine that here they have not the decree of a free Will, but a forced
service, slavishly performed! 151. Again, to obtain fuller understanding that, forasmuch
as we are called through the Father into fellowship with His Son, there is no difference
of Power in the Father and the Son, [note that] the fellowship itself has its beginning of
the Son, as it is written: "For from His fulness have we all received," though, if we
follow the Greek text of the Gospel, we ought to render "of His fulness."

152. See, then, how there is fellowship both through the Father and of the Son, and yet
not a different fellowship, but one and the same. "And that our fellowship be with the
Father and with His Son Jesus Christ." 153. Observe, further, that Scripture speaks of our
having one fellowship not only "of" the Father and the Son, but also "of" the Holy Spirit.
"The grace of Our Lord Jesus Christ," saith the Apostle, "and the love of God, and the
fellowship of the Holy Spirit be with you all." 154. Now, I ask, wherein does He, through
Whom are all things, appear less than He, of Whom are all things? Is it because He is
declared to be the Worker? But the Father also works, for He is true who said, "My Father
worketh hitherto, and I work." Therefore, even as the Father worketh, so worketh the Son
also; and so He Who worketh is not limitary in power nor abject, for the Father also
worketh; which being so, that which is common to the Son with the Father, or even which
the Son has by the Father, ought not to be the less esteemed, lest heretics further
dishonour the Father in the Person of the Son.

155. Not to be passed over for silencing the disputings of Arian misbelief are those words
of the same Saint John, which he set down in another Scripture: "If ye know that He is
just, know that he which doeth righteousness is born of Him." But who is righteous, save
the Lord, Who loveth righteousness? Or whom-as the foregoing texts warn us-have we to
assure us of everlasting life, if we have not the Son? If, therefore, the Son of God hath
promised us everlasting life, and He is righteous, surely we are born "of" Him. Else, if
our adversaries deny that we are born of the Son by grace, they likewise deny His
righteousness. 156. Thou must therefore believe that all things are of the Son of God
[even as of God the Father, for even as God is the Father of all, so likewise is the Son
the Author and Creator of all. We see, then, the vanity of this their questioning,
forasmuch as it holds good of the Son [as of the Father], that "of Him and through Him and
in Him are all things."

157. We have shown how all things are "of" Him, and likewise how all things are also
"through" Him. Who then doubts that all things are "in" Him, when another Scripture saith:
"For in Him are all things founded, that are in the heavens, and in Him they were created,
and He is before all things, and all things consist in Him"? (Col. i. 16). Of Him, then,
thou hast grace; Himself thou hast for thy Creator; in Him thou findest the foundation of
all things.

CHAPTER XII.

The comparison, found in the Gospel of St. John, of the Son to a Vine and the Father to a
husbandman, must be understood with reference to the Incarnation. To understand it with
reference to the Divine Generation is to doubly insult the Son, making Him inferior to St.
Paul, and bringing Him down to the level of the rest of mankind, as well as in like manner
the Father also, by making Him not merely to be on one footing with the same Apostle, but
even of no account at all. The Son, indeed, in so far as being God, is also the
husbandman, and, as regards His Manhood, a grape-cluster. True statement of the Father's
pre-eminence. 158. There is yet another Scripture, which our opponents commonly object
against us, in order to prove their division of the Godhead of the Father from the Godhead
of the Son, namely, our Lord's words in the Gospel: "I am the true Vine and My Father is
the Husbandman." The vine and the husbandman, say they, are of different natures, and the
vine is in the power of the husbandman.

159. Thus, then, ye would have us believe that the Son, as touching His Godhead, is like
to a vine, so that without a vine-dresser He is nothing, and may be neglected or even
rooted up. Thus ye juggle up a lie from the letter of the Scripture which sayeth that our
Lord called Himself the Vine, intending thereby the mystery of His Incarnation. Howbeit,
if ye are bent on it that we dispute upon the letter, I too confess, yea, I proclaim, that
the Son called Himself the Vine. For woe be to me, if I deny the pledge of the salvation
of His people! 160. How then do you purpose to understand the truth that the Son of God
called Himself the Vine? If you interpret the saying with respect to the Substance of His
Godhead, and if you suppose such a diversity of Godhead between the Father and the Son as
there is of nature between a husbandman and a vine, you do double insult both to Father
and to Son-to the Son, because if, as you affirm, He is, as touching His Godhead, beneath
a husbandman, then must He on the same showing be esteemed lower than the Apostle Paul,
forasmuch as Paul indeed called himself a husbandman, as we find it written: "I have
planted, Apollos hath watered: but God hath given the increase." Will you have Paul, then,
to be better than the Son of God?

161. Thus far the one insult. As for the other, it lies herein, that if the Son is the
Vine in respect of His eternally-begotten Person, then, He having said: "I am the Vine, ye
are the branches," that divinely-begotten One appears to be of one substance with us. But
"who is like unto Thee among the gods, O Lord?" as it is written; and again, in the
Psalms: "For who is there among the clouds that shall be equal to the Lord? Or who among
the sons of God shall be like unto God." 162. Moreover, ye disparage not only the Son, but
the Father also. For if the term "husbandman" is to comprehend in its designation all the
prerogative of the Father's Sovereignty, then, seeing that Paul too is a husbandman, you
set the Apostle, to whom you deny that the Son is equal, on an even footing with the
Father.

163. Again, it being written, "But neither he which planteth is anything, nor he that
watereth; but God, Who giveth the increase," you will rest the fulness of the Father's
Majesty in a name which, as you see, stands for weakness. For if he that planteth is
nothing, and he that watereth is nothing, but it is God, Who giveth the increase [Who is
all], observe what your blasphemy intends-even to expose the Father to contempt under the
title of a husbandman, and to demand another God to provide the increase of the Father's
labour. Wickedly, therefore, do they think to extol the Dignity of God the Father by this
use of the term "husbandman," in which God the Father is brought down to the level of man,
as being designated by a common title. 164. Yet what wonder if, as ye heretics would have
it, the Father is to be exalted above a Son Whose Godhead differs not a whir from the
common condition of mankind? If ye suppose the Son to have been entitled the Vine with
respect to His Godhead, then do ye esteem Him not only as liable to corruption and subject
to changes of wind and weather, but even as partaking of manhood only, forasmuch as the
Vine and its branches are of one nature, so that the Son of God appears, not to have taken
upon Him our flesh, through the mystery of Incarnation, but to have altogether sprung into
being from the flesh.

165. But I will indeed openly confess that His flesh, though born in a new and mysterious
birth, was yet of the same nature with ours, and that this is the pledge of our salvation,
not the source of the Divine Generation. He indeed is the Vine, for He bears my
sufferings, whensoever manhood, hitherto frail, leans on Him and so matures with plenteous
fruit of renewed devotion. 166. Yet if the husbandman's power allure thee, tell me,
prithee, who it was that spake in the prophet, saying: "0 Lord, make it known to me, that
I may know; then saw I their thoughts. I was led as a harmless lamb to the slaughter and
knew it not: they took counsel together against me, saying, Come, let us throw wood into
his bread." For if the Son here speaks of the mystery of His coming Incarnation-for it
were blasphemy to suppose that the words are spoken concerning the Father-then surely it
is the Son Who speaks in an earlier passage: "I have planted thee as a fruitful vine-how
art Thou become bitter, and a wild vine?"

167. And thus thou seest that the Son also is the husbandman,-the Son, of one Name with
the Father, one work, one dignity and Substance. If, then, the Son is both Vine and
Husbandman, plainly we infer the meaning of the Vine with regard to the mystery of the
Incarnation. 168. But not only has our Lord called Himself a Vine-He has also given
Himself, by the voice of the prophet, the title of a Grape-cluster-even when Moses, at the
command of the Lord, sent spies to the Valley of the Cluster. What is that valley but the
humility of the Incarnation and the fruitfulness of the Passion? I indeed think that He is
called the Cluster, because that from the Vine brought out of Egypt, that is, the people
of the Jews, there grew a fruit for the world's good. No man, truly, can understand the
Cluster as a token of the Divine Generation-or if there be any who so understand it, they
leave no conclusion open but that we should believe that Cluster to have sprung from the
Vine: And thus in their folly they attribute to the Father that which they refuse to
believe of the Son.

169. But if there be now left no room for doubt that the Son of God is called the Vine
with respect and intention to His Incarnation, you see what hidden truth it was to which
our Lord had regard in saying, "The Father is greater than I." For after this premised, He
proceeded immediately: "I am the true Vine, and My Father is the Husbandman," that you
might know that the Father is greater in so far as He dresses and tends our Lord's flesh,
as the husbandman dresses and tends his vines. Further, our Lord's flesh is that which
could increase in stature with age, and be wounded through suffering, to the end that the
whole human race might rest guarded from the pestilent heat of the pleasures of this
world, under the shadow of the Cross whereon Its limbs are spread.


EXPOSITION OF THE CHRISTIAN FAITH
=================================

EXPOSITION OF THE CHRISTIAN FAITH continued

INTRODUCTION

Prologue.

Who is a faithful and wise servant? His reward is pointed out in the case of Peter, as
also in the case of Paul. Ambrose, being anxious to follow Paul's guidance, wished this
book to be added to the others, for it could not be included in the preceding one. The
subject for discussion is then stated, and the reason for such a discussion given. He must
needs be pardoned, for usury is to be demanded from every servant for the money which has
been entrusted to him. Their faithfulness is the usury desired in his own case. He will be
happy if he may hope for a reward; but he does not look so much for the recompense of the
saints, as for exemption from punishment. He urges all to seek to merit this. 1. "Who,
then, is a faithful and wise servant, whom his lord hath made ruler over his household, to
give them meat in due season? Blessed is that servant, whom his lord when he cometh shall
find so doing." Not worthless is this servant: some great one ought he to be. Let us think
who he may be.

2. It is Peter, chosen by the Lord Himself to feed His flock, who merits thrice to hear
the words: "Feed My little lambs; feed My lambs; feed My sheep." And so, by feeding well
the flock of Christ with the food of faith, he effaced the sin of his former fall. For
this reason is he thrice admonished to feed the flock; thrice is he asked whether he loves
the Lord, in order that he may thrice confess Him, Whom he had thrice denied before His
Crucifixion. 3. Blessed also is that servant who can say: "I have fed you with milk and
not with meat; for hitherto ye were not able to bear it." For he knew how to feed them.
Who of us can do this? Who of us can truly say: "To the weak became Ins weak, that I might
gain the weak"? 4. Yet he, being so great a man, and chosen by Christ for the care of His
flock, so as to strengthen the weak and to heal the sick,-he, I say, rejects forthwith
after one admonition a heretic from the fold entrusted to him, for fear that the taint of
one erring sheep might infect the whole flock with a spreading sore. He further bids that
foolish questions and contentions be avoided.

5. How, then, shall we act, being but ignorant dwellers set amongst these fresh tares in
the old-standing harvest field? If we are silent, we shall seem to be giving way; and if
we contend against them, there is the fear that we too shall be held to be carnal. For it
is written of matters of this sort, which beget strife: "The servant of the Lord must not
strive, but be gentle unto all, apt to teach, patient, with moderation instructing those
that oppose themselves." And in another place: "If any man is contentious, we have no such
custom, neither the Church of God." For this reason it was our intention to write
somewhat, in order that our writings might without any din answer the impiety of heretics
on our behalf. 6. And so we prepare to commence this our Fifth Book, O Emperor Augustus.
For it was but right that the Fourth Book should end with our discussion on the Vine, lest
otherwise we should seem to have overloaded that book with a tumultuous mass of subjects,
rather than to have filled it with the fruit of the spiritual vineyard. On the other hand,
it was not seemly that the gathering of the vintage of the faith should be left
unfinished, whilst there was still all abundance of such great matters for discussion.

7. In the Fifth Book, therefore, we speak of the indivisible Godhead of the Father, the
Son, and the Holy Ghost (omitting, however, a full discussion on the Holy Ghost), being
urged by the teaching of the Gospel to let out on interest to human minds the five talents
of the faith entrusted to these five books being as it were the principal; lest perhaps
when the Lord comes, and finds His money hidden in the earth, He may say to me: "Thou
wicked and slothful servant, thou knewest that I reap where I do not sow; and gather where
I have not strawed; thou oughtest therefore to have put My money to the exchangers, that
at My coming I might have received Mine Own," or as it stands in another book: "And I," it
says, "at My coming might have received it with usury." 8. I pray those to pardon me, whom
the boldness of such a lengthy address displeases. The thought of my office compels me to
entrust to others what I have received. "We are stewards of the heavenly mysteries." We
are ministers, but not all alike. "But," it says, "even as the Lord gave to every man, I
have planted; Apollos watered; but God gave the increase." Let each one then strive that
be may be able to receive a reward according to his labour. "For we are labourers together
with God," as the Apostle said; "we are God's husbandry, God's building." Blessed
therefore is he who sees such usury on his principal; blessed too is he who beholds the
fruit of his work; blessed again is he "who builds upon the foundation of faith, gold,
silver, precious stones."

9. Ye who hear or read these words are all things to us. Ye are the usury of the money-
lender,-the usury on speech, not on money; ye are the return given to the husbandman; ye
are the gold, the silver, the precious stones of the builder. In your merits lie the chief
results of the labours of the priest; in your souls shines forth the fruit of a bishop's
work; in your progress glitters the gold of the Lord; the silver is increased if ye hold
fast the divine words. "The words of the Lord are pure words, as silver tried in the fire;
proved on the earth, purified seven times." Ye therefore will make the lender rich, the
husbandman to abound in produce; ye will prove the master-builder to be skilful. I do not
speak boastfully; for I do not desire so much my own advantage as yours. 10. Oh that I
might safely say of you at that time: "Lord, Thou gavest me five talents, behold I have
gained five other talents;" and that I might show the precious talents of your virtues!
"For we have a treasure in earthen vessels." These are the talents which the Lord bids us
spiritually to trade with, or the two coins of the New and the Old Testament, which that
Samaritan in the Gospel left for the man robbed by the thieves, for the purpose of getting
his wounds healed.

11. Neither do I, my brethren, with greedy desires, long for this, so that I may be set
over many things; the recompense I get from the fact of your advance is enough for me. Oh
that I may not be found unworthy of that which I have received! Let those things which are
too great for me be assigned to better men. I demand them not! Yet mayest Thou say, O
Lord: "I will give unto this last, even as unto thee." Let the man that deserves it
receive authority over ten cities. 12. Let him be such an one as was Moses, who wrote the
Ten Words of the Law. Let him be as Joshua, the son of Nun, who subdued five kings, and
brought the Gibeonites into subjection, that he might be the figure of a Man of his own
name Who was to come, by Whose power all fleshly lust should be overcome, and the Gentiles
should be converted, so that they might follow the faith of Jesus Christ rather than their
former pursuits and desires. Let him be as David, whom the young maidens came to meet with
songs, saying: "Saul hath triumphed over thousands, David over ten thousands."

13. It is enough for me, if I am not thrust out into the outer darkness, as he was, who
hid the talent entrusted to him in the earth so to speak, of his own flesh. This the ruler
of the synagogue did, and the other rulers of the Jews; for they employed , the words of
the Lord, which had been entrusted to them, on the ground as it were of their bodies; and,
delighting in the pleasures of the flesh, sunk the heavenly trust as though into the pit
of an overweening heart. 14. Let us then not keep the Lord's money buried and hidden in
the flesh; nor let us hide our one talent in a napkin; but like good money-changers let us
ever weigh it out with labour of mind and body, with an even and ready will, that the word
may be near, even in thy mouth and in thy heart.

15. This is the word of the Lord, this is the precious talent, whereby thou art redeemed.
This money must often be seen on the tables of souls, in order that by constant trading
the sound of the good coins may be able to go forth into every land, by the means of which
eternal life is purchased. "This is eternal life," which Thou, Almighty Father, givest
freely, that we may know "Thee the only true God, and Jesus Christ Whom Thou hast sent."

CHAPTER I.

How impious the Arians are, in attacking that on which human happiness depends. John ever
unites the Son with the Father, especially where he says: "That they may know Thee, the
only true God, etc." In that place, then, we must understand the words "true God" also of
the Son; for it cannot be denied that He is God, and it cannot be said He is a false god,
and least of all that He is God by appellation only. This last point being proved from the
Apostle's words, we rightly confess that Christ is true God. 16. Wherefore let the Arians
observe, how impious they are in calling in question our hope and the object of our
desires. And since they are wont to cry out on this point above all others, saying that
Christ is distinct from the only and true God, let us confute their impious ideas so far
as lies in our power.

17. For on this point they ought rather to understand, that this is the benefit, this the
reward of perfect virtue, namely, this divine and incomparable gift, that we may know
Christ together with the Father, and not separate the Son from the Father; as also the
Scriptures do not separate them. For the following tells rather for the unity than for the
diversity of the Divine Majesty, namely, that the knowledge of the Father and of the Son
gives us the same recompense, and one and the same honour; which reward no man will have
but he that has known both the Father and the Son. For as the knowledge of the Father
procures eternal life, so also does the knowledge of the Son. 18. Therefore as the
Evangelist forthwith at the outset joined the Word with God the Father in his devout
confession of faith, saying: "And the Word was with God;" and here too, in writing the
words of the Lord: "That they may know Thee, the only true God, and Jesus Christ Whom Thou
hast sent," he has undoubtedly, by thus connecting Them, bound together the Father and the
Son, so that no one may separate Christ as true God from the majesty of the Father, for
union does not dissever.

19. Therefore in saying, "That they may know Thee, the only true God, and Jesus Christ
Whom Thou hast sent," he put an end to the Sabellians, and has also put the Jews out of
court,-those at any rate who heard him speak; so that the former might not suppose the
Same to be the Father as the Son, which they might have done if he had not added also
Christ, and that the latter might not sever the Son from the Father. 20. But, I ask, why
do they not think we ought to gather and understand this from what has been already said;
that as he has declared the Father to be only, true God, so we may understand Jesus Christ
also to be only, true God? For it could not be expressed in any other way, for fear he
might seem to be speaking of two Gods. For neither do we speak of two Gods; and yet we
confess the Son to be of the same Godhead with the Father.

21. May we ask, therefore, on what grounds they think a distinction is made in the
Godhead, and whether they deny Christ to be God? But they cannot deny it. Do they deny Him
to be true God? But if they deny Him to be true God, let them say whether they declare Him
to be a false God, or God by appellation only. For according to the Scriptures the word
"God" is used either of the true God, or by appellation only, or of a false god. True God
as the Father; God by appellation as the saints; a false god like the demons and idols.
Let them say then how they will acknowledge and describe the Son of God. Do they suppose
the name of God to have been falsely assumed; or was there in truth merely an indwelling
of God within Him, as it were by appellation only?

22. I do not think they can say the name was falsely assumed, and so involve themselves in
the open wickedness of blasphemy; lest they should betray themselves on the one hand to
the demons and idols, and on the other to Christ, by insinuating that the name of God was
falsely given to Him. But if they think He is called God because He had an indwelling of
the Godhead within Him,-as many holy men were (for the Scripture calls them Gods to whom
the word of God came), -they do not place Him before other men, but think He is to be
compared with them; so that they consider Him to be the same as He has granted other men
to be, even as He says to Moses: "I have made thee a god unto Pharaoh." Wherefore it is
also said in the Psalms: "I have said, ye are gods."

23. This idea of these blasphemers Paul puts aside; for he said: "For though there be that
are called gods, whether in heaven or in earth." He said not: "There begods," but "There
be that are called gods." But "Christ," as it is written, "is the same yesterday and to-
day." "He is," it says; that is, not only in name but also in truth. 24. And well is it
written: "He is the same yesterday and to-day," so that the impiety of Arius might find no
room to pile up its profanity. For he, in reading in the second psalm of the Father saying
to the Son, "Thou art My Son, this day have I begotten Thee," noted the word "to-day," not
"yesterday," referring this which was spoken of the assumption of our flesh to the
eternity of the divine generation; of which Paul also says in the Acts of the Apostles:
"And we declare unto you the promise which was made to our fathers: for God has fulfilled
the same to our children, in that He hath raised up the Lord Jesus Christ again, as it is
written in the second psalm: Thou art My Son, this day have I begotten Thee." Thus the
Apostle, filled with the Holy Ghost, in order that he might destroy that fierce madness of
his, said: "The same, yesterday, to-day, and for ever." "Yesterday" on account of His
eternity; "to-day" on account of His taking to Himself a human body.

25. Christ therefore is, and always is; for He, Who is, always is. And Christ always is,
of Whom Moses says: "He that is hath sent me." Gabriel indeed was, Raphael was, the angels
were; but they who sometime have not been are by no means with equal reason said always to
be. But Christ, as we read, "was not it is, and, it is not, but, it is was in Him."
Wherefore it is the property of God alone to be, Who ever is. 26. Therefore if they dare
not say He is God by appellation, and it is a mark of deep impiety to say He is a false
god, it remains that He is true God, not unlike to the true Father, but equal to Him. And
as He sanctifies and justifies whom He will, not by assuming that power from without
Himself, but having within Himself the power of sanctification, how is He not true God?
For the Apostle called Him indeed true God, Who according to His nature was God, as it is
written: "Howbeit then, when ye knew not God, ye did service unto them, who by nature were
not gods;" that is, who could not be true gods, for this title by no means belonged to
them by nature.

CHAPTER II.

Since it has been proved that the Son is true God, and in that is not interior to the
Father, it is shown that by the word solus (alone) when used of the Father in the
Scriptures, the Son is not excluded; nay, that this expression befits Him above all, and
Him alone. The Trinity is alone, not amongst all, but above all. The Son alone does what
the Father does, and alone has immortality. But we must not for this reason separate Him
from the Father in our controversies. We may, however, understand that passage of the
Incarnation. Lastly the Father is shut out from a share in the redemption of men by those
who would have the Son to be separated from Him. 27. We have fully demonstrated by
passages of Scripture, in the earlier books, that Christ is true, yea, very true God.
Therefore if Christ, as it has been taught, is true God, let us enquire why they desire to
separate the Son from the Father, when they read that the Father is the only true God.

28. If they say that the Father alone is true God, they cannot deny that God the Son alone
is the Truth; for Christ is the Truth. Is the Truth then something inferior to Him that is
true, seeing that according to the use of terms a man is called true from the word
"truth," as also wise from wisdom, just from justice? We donor deem it so between the
Father and the Son. For there is nothing wanting to the Father, because the Father is full
of truth; and the Son, because He is the Truth, is equal to Him that is true. 29. But that
they may know, when they see the word "alone," that the Son is in no wise to be separated
from the Father, let them remember it was said by God in the Prophets: "I stretched forth
the heavens alone." The Father certainly did not stretch them forth without the Son. For
the Son Himself, Who is the Wisdom of God, says: "When He prepared the heavens I was
present with Him." And Paul declares that it was said of the Son: "Thou, Lord, in the
beginning hast laid the foundation of the earth, and the heavens are the work of Thy
hands." Whether therefore the Son made the heavens, as also the Apostle would have it
understood, whilst He Himself certainly did not alone spread out the heavens without the
Father; or as it stands in the Book of Proverbs: "The Lord in wisdom hath rounded the
earth, in understanding hath He prepared the heavens;" it is proved that neither the
Father made the heavens alone without the Son, nor yet the Son without the Father. And yet
He who spread out the heavens is said to be alone.

30. To show indeed how plainly we must understand the expression "alone" of the Son
(although we may never believe that He did anything without the knowledge of the Father),
we have here also another passage, where it is written: "Which alone spreadeth out the
heavens, and walketh as it were on a pavement over the sea." For the Gospel of the Lord
has taught us that it was not the Father but the Son that walked upon the sea, when Peter
asked Him, saying, "Lord, bid me come unto Thee." But even prophecy itself gives proof of
this. For holy Job prophesied of the coming of the Lord; of Whom he said in truth that He
would vanquish the great Leviathan, and it was done. For that dread Leviathan that is, the
devil, He smote, and struck down, and laid low in the last times by the adorable Passion
of His own Body.

31. The Son therefore is only and true God for this also is assigned to the Son as His
sole right. For of no created being can it be accurately said that he is alone. How can he
to whom fellowship in creation belongs be separated from the rest, as though he were
alone? Thus man is seen to be a rational being amongst all earthly creatures, yet he is
not the only rational being; for we know that the heavenly works of God also are rational,
we confess that angels and archangels are rational beings. If then the angels are
rational, man cannot be said to be the only rational being. 32. But they say that the sun
can be said to be alone, because there is no second sun. But the sun himself has many
things in common with the stars, for he travels across the heavens, he is of that ethereal
and heavenly substance, he is a creature, and is reckoned amongst all the works of God. He
serves God in union with all, blesses Him with all, praises Him with all. Therefore he
cannot accurately be said to be alone, for he is not set apart from the rest.

33. Wherefore since no created being can be compared with the Godhead of the Father, the
Son, and the Holy Ghost, Which is alone, not amongst all, but over all (our declaration
concerning the Spirit being meanwhile held back); as the Father is said to be the only
true God, because He has nothing in common with others; so also is the Son alone the Image
of the true God, He alone is the Hand of the Father, He alone is the Virtue and Wisdom of
God. 34. Thus the Son alone does what the Father does; for it is written: "Whatsoever
things I do, He doth." And since the work of the Father and of the Son is one, it is well
said of the Father and the Son, that God worked alone; wherefore also when we speak of the
Creator, we own both the Father and the Son. For assuredly when Paul said, "Who served the
creature more than the Creator," he neither denied the Father to be the Creator, from Whom
are all these things, nor yet the Son, through Whom are all things.

35. And it does not seem out of agreement with this that it is written: "Who alone hath
immortality." For how could He not have immortality Who has life in Himself? He has it in
His nature; He has it in His essential Being; and He has it not as a temporal grace, but
owing to His eternal Godhead. He has it not by way of a gift as a servant, but by peculiar
fight of His Generation, as the co-eternal Son. He has it, too, as has the Father. "For as
the Father hath life in Himself, so also hath He given to the Son to have life in
Himself." As He has it, it says, so He has given it. Thou hast learnt already how He gave
it, that thou mayest not think it to be a free gift of grace, when it is a secret of His
generation. Since, then, there is no divergence of life between the Father and the Son,
how can it be supposed that the Father alone has immortality, whilst the Son has it not?

36. Wherefore let them understand that in this passage the Son is not to be separated from
the Father, Who is the only true God. For they cannot prove that the Son is not the only
and true God, especially as here also it may be gathered, as I have said, that Christ too
is true and only God; or the passage may at least be understood partly in reference to the
Godhead of the Father and the Son, and partly to the Incarnation of Christ: for knowledge
is not perfect unless it confesses Jesus Christ from eternity to be only-begotten God,
true Son of God, and, according to the flesh, begotten of a Virgin. Which also this very
Evangelist has taught us elsewhere, saying: "Every spirit that confesseth that Jesus
Christ is come in the flesh, is of God." 37. Lastly, the whole of our passage teaches us
that it is not improper in this verse to understand a reference to the sacrament of the
Incarnation. For thus it is written: "Father, the hour is come, glorify Thy Son." When,
therefore, He states that the hour is come, and prays to be glorified, how can one suppose
Him to have spoken but only in accordance with the assumption of our flesh? For the
Godhead has no fixed moments of time, nor does eternal light stand in need of
glorification. Therefore in the only true God, Who is the Father, we also understand the
only true Son of God to be in accordance with the unity of the Godhead. And in the name of
Jesus Christ, which He received when born of the Virgin, we acknowledge the sacrament of
the Incarnation.

38. But if they wish to separate the Son, when they read that the Father is the only true
God, I suppose that when they read of the Incarnation of the Son: "This is the stone which
was set at naught of you builders, which is become the head of the corner;" and further:
"There is none other name under heaven given among men, whereby we must be saved;" then
they imagine the Father is to be cut off from the benefit of imparting salvation to us.
But there is neither salvation without the Father, nor eternal life without the Son.

CHAPTER III.

To the objection of the Arians, that two Gods are introduced by a unity of substance, the
answer is that a plurality of Gods is more likely to be inferred from diversity of
substance. Further, their charge recoils upon themselves. Manifold diversity is the reason
why two men cannot be said to be one man, though all men are called individually man,
where a unity of nature is referred to. There is one nature alone in them, but there is
wholly a unity in the Divine Persons. Therefore the Son is not to be severed from the
Father, especially as they dare not deny that worship is due to Him. 39. But the Arians
maintain the following: If you say that, as the Father is the only true God, so also is
the Son, and confess that the Father and the Son are both of one substance, you introduce
not one God, but two. For they who are of one substance seem not to be one God but two
Gods. Just as two men or two sheep or more are spoken of, but a man and a sheep are not
spoken of as two men or two sheep, but as one man and one sheep.

40. This is what the Arians say; and by this cunning argument they attempt to catch the
more simple-minded. However if we read the divine Scriptures we shall find that plurality
occurs rather amongst those things which are of a diverse and different substance, that
is, eterousia. We have this set forth in the books of Solomon, in that passage in which he
said: "There are three things impossible to understand, yea, a fourth which I know not,
the track of an eagle in the air, the way of a serpent upon a rock, the path of a ship in
the sea, and the way of a man in his youth." An eagle and a ship and a serpent are not of
one family and nature, but of a distinguishable and different substance, and yet they are
three. On the testimony of Scripture, therefore, they learn that their arguments are
against themselves.

41. Therefore, in saying that the substance of the Father and of the Son is diverse and
their Godhead distinguishable, they themselves assert there are two Gods. But we, when we
confess the Father and the Son, in declaring them still to be of one Godhead, say that
there are not two Gods, but one God. And this we establish by the word of the Lord. For
where there are several, there is a difference either of nature or of will and work.
Lastly, that they may be refuted on their own witness, two men are mentioned: But though
they are of one nature by right of birth, yet in time and thought and work and place, they
are apart; and so one man cannot be spoken of under the signification and number of two;
for there is no unity where there is diversity. But God is said to be one, and the glory
and completeness of the Father, the Son, and the Holy Spirit is thus expressed.

42. Such, indeed, is the truth of unity that, when the nature alone of human birth or of
human flesh is indicated, one man is the term used for the many, as it is written "The
Lord is my helper, I will not fear what man can do unto me;" that is, not the one person
of a man, but the one flesh, the one frailty of human birth. It added also: "It is better
to trust in the Lord than to trust in man." Here, too, it did not denote one particular
man, but a universal condition. Then, immediately after it added, speaking of many: "It is
better to put confidence in the Lord than to put confidence in princes." Where man is
spoken of, as we have already said, there the common unity of the nature, which exists
between all is indicated; but where the princes are mentioned, there is a certain
distinction between their different powers.

43. Amongst men, or in men, there exists a unity in some one thing, either in love, or
desire, or flesh, or devotion, or faith. But a universal unity, that embraces within
itself all things agreeably to the divine glory, is the property of the Father, the Son,
and the Holy Spirit alone. 44. Wherefore the Lord also, in pointing out the diversity that
exists among men, who have nothing in common that can tend towards the unity of an
indivisible substance, says: "In your law it is written that the testimony of two men is
true." But though He had said, "The testimony of two men is true," when He came to the
testimony of Himself and His Father, He said not: "Our testimony is true, for it is the
testimony of two Gods;" but: "I am One that bear witness of Myself, and the Father that
sent Me beareth witness of Me." Earlier He also says: "If I judge, My judgment is true;
for I am not alone, but I and the Father that sent Me." Thus, both in one place and the
other, He indicated both the Father and the Son, but neither implied the plurality, nor
severed the unity of their divine Substance.

45. It is plain, then, that whatsoever is of one substance cannot be severed, even though
it be not single, but one. By singleness I mean that which the Greeks call monothj.
Singleness has to do with a person; unity with a nature. That those things which are of a
different substance are Wont to be called, not one alone, but many, though already proved
on the testimony of the prophet, the Apostle himself has stated in so many words, saying:
"For though there be that are called gods, whether in heaven or in earth." Dost thou see,
then, that those who are of different substances, and not of the verity of one nature, are
called "gods"? But the Father and the Son, being of one substance, are not two Gods, but
"One God, the Father, of Whom are all things, and one Lord Jesus Christ, through Whom are
all things." "One God," he says, "and one Lord Jesus;" and above: "One God, not two Gods;"
and then: "One Lord, not two Lords."

46. Plurality, therefore, is excluded, but the unity is not destroyed. But as, on the one
hand, when we read of the Lord Jesus, we do not dissociate the Father, as I have already
said, from the prerogative of ruling, because He has that in common with the Son; so, on
the other hand, when we read of the only true God, the Father, we cannot sever the Son
from the prerogative of the only true God, for He has that in common with the Father. 47.
Let them say what they feel or what they think, when we read: "Thou shall worship the Lord
thy God, and Him only shall thou serve." Do they think Christ should not be worshipped,
and that He Ought not to be served? But if that woman of Canaan who worshipped Him,
merited to gain what she asked for, and the Apostle Paul, who confessed himself to be the
servant of Christ in the very outset of his letters, merited to be an Apostle "not of men,
neither by man, but by Jesus Christ;" let them say what they think should follow. Would
they prefer to join with Arius in a league of treachery, and so show, by denying Christ to
be the only true God, that they consider He should neither be worshipped nor served? Or
would they sooner go in company with Paul, who in serving and worshipping Christ did not
disown in word and heart the only true God, Whom he acknowledged with dutiful service?

CHAPTER IV.

It is objected by heretics that Christ offered worship to His Father. But instead it is
shown that this must be referred to His humanity, as is clear from an examination of the
passage. However, it also offers fresh witness to His Godhead, as we often see it
happening in other actions that Christ did. 48. But if any one were to say that the Son
worships God the Father, because it is written, "Ye worship ye know not what, we know what
we worship," let him consider when it was said, and to whom, and to whose wishes it was in
answer. 49. In the earlier verses of this chapter it was stated, not without reason, that
Jesus, being weary with the journey, was sitting down, and that He asked a woman of
Samaria to give Him drink; for He spoke as man; for as God He could neither be weary nor
thirst.

50. So when this woman addressed Him as a Jew, and thought Him a prophet, He answers her,
as a Jew who spiritually taught the mysteries of the Law: "Ye worship ye know not what, we
know what we worship." "We," He says; for He joined Himself with men. But how is He joined
with men, but according to the flesh? And to show that He answered as being incarnate, He
added: "for salvation is of the Jews." 51. But immediately after this He put aside His
human feelings, saying: "But the hour cometh, and now is, when the true worshippers shall
worship the Father." He said not: "We shall worship." This He would certainly have said,
if He had a share in our obedience. 52. And when we read that Mary worshipped Him, we
ought to learn that it is not possible for Him under the same nature both to worship as a
servant, and to be worshipped as Lord; but rather that as man He is said to worship among
men, and that as Lord He is worshipped by His servants.

53. Many things therefore we read and believe, in the light of the sacrament of the
Incarnation. But even in the very feelings of our human nature we may behold the Divine
Majesty. Jesus is wearied with His journey, that He may refresh the weary; He desires to
drink, when about to give spiritual drink to the thirsty; He was hungry, when about to
supply the food of salvation to the hungry; He dies, to live again; He is buried, to rise
again; He hangs upon the dreadful tree, to strengthen those in dread; He veils the heaven
with thick darkness, that He may give light; He makes the earth to shake, that He may make
it strong; He rouses the sea, that He may calm it; He opens the tombs of the dead, that He
may show they are the homes of the living; He is made of a Virgin, that men may believe He
is born of God; He feigns not to know, that He may make the ignorant to know; as a Jew He
is said to worship, that the Son may be worshipped as true God.

CHAPTER V.

Ambrose answers those who press the words of the Lord to the mother of Zebedee's children,
by saying that they were spoken out of kindness, because Christ was unwilling to cause her
grief. Ample reason for such tenderness is brought forward. The Lord would rather leave
the granting of that request to the Father, than declare it to be impossible. This answer
of Christ's, however, is not to His detriment, as is shown both by His very words, and
also by comparing them with other passages. 54. "How," they say, "can the Son of God be
the only true God, like to the Father, when He Himself said to the sons of Zebedee: `Ye
shall drink indeed of My cup; but to sit on My right hand or on My left, is not Mine to
give to you, but to those for whom it has been prepared of My Father'?" This, then, is, as
you desire, your proof of divine inequality; though in it you ought rather to reverence
the Lord's kindness and to adore His grace; if, that is, you could but perceive the deep
secrets of the virtue and wisdom of God.

55. For think of her who, with and for her sons, makes this request. It is a mother, who
in her anxiety for the honour of her sons, though somewhat unrestrained in the measure of
her desires, may for all that yet find pardon. It is a mother, old in years, devout in her
zeal, deprived of consolation; who at that time, when she might have been helped and
supported by the aid of her able bodied offspring, suffered her children to leave her, and
preferred the reward her sons should receive in following Christ to her own pleasure. For
they when called by the Lord, at the first word, as we read, left their nets and their
father and followed Him. 56. She then, somewhat yielding to the devotion of a mother's
zeal, besought the Saviour, saying: "Grant that these my two sons may sit the one on Thy
right hand, the other on Thy left in Thy kingdom." Although it was an error, it was an
error of a mother's affections; for a mother's heart knows no patience. Though eager for
the object of her desires, yet her longing was pardonable, for she was not greedy for
money, but for grace. Not shameless was her request, for she thought not of herself, but
of her children. Contemplate the mother, reflect upon her.

57. But it is nothing wonderful if the feelings of parents for their children seem nothing
to you, who think the love of the Almighty Father for His only-begotten Son a trifling
matter. The Lord of heaven and earth was ashamed (to speak as accords with the assumption
of our flesh and the virtues of the soul)-He was ashamed, I say, and, to use His own word,
disturbed, to refuse a share even in His own seat to a mother making request for her sons.
You maintain sometimes that the proper Son of the eternal God stands to give service, at
other times you would have His co-session to be as that of an attendant, that is, not
because there is a oneness of majesty, but because it is the order of the Father; and you
deny to the Son of God, Who is true God, that which He plainly was unwilling to refuse to
men.

58. For He thought of the mother's love, who solaced her old age with the thought of her
sons' reward, and, though harassed with a mother's longings, endured the absence of those
dearest pledges of her love. 59. Think also of the woman, that is, the weaker sex, whom
the Lord had not yet strengthened by His own Passion. Think, I say, of a descendant of
Eve, the first woman, sinking under the inheritance of unrestrained passion, which had
been passed on to all; one, too, whom the Lord had not yet redeemed with His own Blood,
and from whom He had not yet washed out in His Blood the desire implanted in the hearts of
all for unbounded honour even beyond what is right. Thus the woman offended owing to an
inherited tendency to wrong. 60. And what wonder if a mother should strive to win
preference for her children (which is far better than if she had done it for herself),
when even the Apostles themselves, as we read, strove amongst themselves, as to who should
have the preference?

61. The physician, therefore, ought not to wound a mother who has been deprived of all,
nor a suffering mind, with shameful reproaches, lest when the request had been made and
had been proudly denied, she should grieve over the condemnation of her petition as being
unreasonable. 62. Lastly, the Lord, Who knew that a mother's affection is to be honoured,
answered not the woman, but her sons, saying: "Are ye able to drink of the cup that I
shall drink of?" When they say: "We are able," Jesus says to them: "Ye shall drink indeed
of My cup; but to sit on My right hand and on My left is not Mine to give to you, but to
those for whom it is prepared of My Father." 63. How patient and kind the Lord is; how
deep is His wisdom and good His love! For wishing to show that the disciples asked for no
slight thing, but one they could not obtain, He reserved His own peculiar rights for His
Father's honour, not fearing to detract aught from His own rights: "Who thought it not
robbery to be equal with God;" and loving, too, His disciples (for "He loved them," as it
is written, "unto the end"), He was unwilling to seem to refuse to those whom He loved
what they desired; He, I say, the good and holy Lord, Who would rather keep some of His
own prerogative secret, than lay aside aught of His love. "For charity suffereth long, and
is kind; charity envieth not, and seeketh not her own."

64. Lastly, that you may learn it was no sign of weakness, but rather of tenderness, that
He said: "It is not Mine to give to you;" note that when the sons of Zebedee make the
request without their mother, He said nothing about the Father; for thus it is written:
"It is not Mine to give to you, but those for whom it has been prepared." So the
Evangelist Mark has stated it. But when the mother makes this request on her sons' behalf,
as we find it in Matthew, He says: "It is not Mine to give to you, but to those for whom
it has been prepared of My Father." Here He added: "of My Father," for a mother's feelings
demanded greater tenderness. 65. But if they think that by saying, "For whom it hath been
prepared of My Father," He assigned greater power to His Father, or detracted aught from
His own; let them say whether they think there is any detraction from the Father's power,
because the Son in the Gospel says of the Father: "The Father judgeth no man."

66. But if we think it impious to believe that the Father has handed over all judgment to
the Son in such wise that He has it not Himself,-for He has it, and cannot lose what the
Divine Majesty has by its very nature,-we ought to consider it equally impious to suppose
that the Son cannot give what either men can merit, or any creature can receive;
especially as He Himself has said: "I go unto My Father, and whatsoever ye shall ask of
Him in My name, that will I do." For if the Son cannot give what the Father can give, the
Truth has lied, and cannot do what the Father has been asked for in His name. He therefore
did not say: "For whom it has been prepared of My Father," in order that requests should
be made only of the Father. For all things which are asked of the Father, He has declared
that He will give. Lastly, He did not say: "Whatsoever ye shall ask of Me, that will I
do;" but: "Whatsoever ye shall ask of Him in My name, that will I do."

CHAPTER VI.

Wishing to answer the above-stated objection somewhat more fully, he maintains that this
request, had it not been impossible in itself, would have been possible for Christ to
grant; especially as the Father has given all judgment to Him; which gift we must
understand to have been given without any feature of imperfection. However, he proves that
the request must be reckoned amongst the impossibilities. To make it really possible, he
teaches that Christ's answer must be taken in accordance with His human nature, and shows
this next by an exposition of the passage. Lastly, he once more confirms the reply he as
given on the impossibility of Christ's session. 67. I Ask now whether they think the
request made by the wife and sons of Zebedee was possible or impossible to human
circumstances, or to any created being? If it was possible, how is it that He Who made all
things which were not had not the power of granting a seat to His apostles on His right
hand and on His left? or how was it that He, to Whom the Father gave all judgment, could
not judge of men's merits?

68. We know well in what way He gave it; for how did the Son, who created all things out
of nothing, receive it as though in want? Had He not the judgment of those whose natures
He had made? The Father gave all judgment to the Son, "that all men should honour the Son,
even as they honour the Father." It is not therefore the power of the Son, but our
knowledge of it, that increases; nor does what is learnt by us add aught to His being, but
only to our advantage; so that by knowing the Son of God, we may have eternal life. 69.
As, then, in our knowledge of the Son of God His honour, but our profit, not His, is
concerned; if any one thinks that the power of God is augmented by that honour, He must
also believe that God the Father can receive augmentation; for He is glorified by our
knowledge of Him, as is the Son: as it is written on the word of the Son: "I have
glorified Thee upon the earth." Therefore if that which was asked for was at all possible,
it certainly was in the power of the Son to grant it.

70. Let them show, if they consider it possible, who of men or of other created beings
sits either on the right hand or the left of God. For the Father says to the Son: "Sit
Thou on My right hand." Therefore if any one sits on the right hand of the Son, the Son is
found to be sitting (to speak in human wise) between Himself and the Father. 71. A thing
impossible for man, then, was asked of Him. But He was unwilling to say that men could not
sit with Him; seeing that He desired His divine glory should be veiled, and not revealed
before He rose again. For before this, when He had appeared in glory between His
attendants Moses and Elias, He had warned His disciples that they should tell no man what
they had seen. 72. Therefore if it was not possible for men or other created beings to
merit this, the Son ought not to seem to have less power because He gave not to His
apostles, what the Father has not given to men or other created beings. Or else let them
say to which of them He has given it. Certainly not to the angels; of whom Scripture says
that all the angels stood round about the throne. Thus Gabriel said that he stands, as it
says: "I am Gabriel that stand before God."

73. Not to the angels, then, has He given it, nor to the elders who worship Him that
sitteth; for they do not sit upon the seat of majesty, but as the Scripture has said,
round about the throne; for there are four and twenty other seats, as we have it in the
Revelation of John: "And upon the seats four and twenty elders sitting." In the Gospel
also the Lord Himself says: "When the Son of Man shall sit in the throne of His glory, ye
also shall sit upon twelve thrones, judging the twelve tribes of Israel." He did not say
that a share in His own throne could be given to the apostles, but that there were those
other twelve thrones; which, however, we ought not to think of as referring to actual
sitting down, but as showing the happy issue of spiritual grace. 74. Lastly, in the Book
of the Kings, Micaiah the prophet said: "I saw the Lord God of Israel sitting on His
throne, and all the host of heaven standing around Him, on His right hand and on His
left." How then, when the angels stand on the right hand and on the left of the Lord God,
when all the host of heaven stands, shall men sit on the right hand of God or on His left,
to whom is promised as a reward for virtue likeness to the angels, as the Lord says: "Ye
shall be as the angels in heaven?" "As the angels," He says, not "more than the angels."

75. If, then, the Father has given nothing more than the Son, the Son certainly has given
nothing less than the Father. Therefore the Son can in no wise be less than the Father.
76. Suppose, however, that it had been possible for men to obtain what was desired; what
does it mean when He says: "But to sit on My right hand and on My left is not Mine to give
to you"? What is "Mine"? Above He said: "Ye shall drink indeed of My cup;" and again He
added: "It is not Mine to give to you." Above He said "Mine," and again lower down He said
"Mine." He made no change. And so the earlier passages tell us why He said "Mine." 77. For
being asked by a woman as man to allow her sons to sit on His right hand and His left,
because she asked Him as man, the Lord also as though only man answered concerning His
Passion: "Are ye able to drink of the cup that I shall drink of?"

78. Therefore because He spoke according to the flesh of the Passion of His Body, He
wished to show that according to the flesh He left behind Him an example and pattern to us
of the endurance of suffering; but that according to His position as man He could not
grant them fellowship in the throne above. This is the reason why He said: "It is not
Mine;" as also in another place He says: "My doctrine is not Mine." It is not, He says,
spoken after my flesh; for the words which are divine belong not to the flesh. 79. But how
plainly He showed His tenderness for His disciples, whom He loved, saying first: "Will ye
drink of My cup?" For as He could not grant what they sought, He offered them something
else, so that He might mention what He would assign to them, before He denied them
anything; in order that they might understand that the failure lay more in the equity of
their request to Him, than in the wish of their Lord to show kindness.

80. "Ye shall indeed drink of My cup," He says; that is, "I will not refuse you the
suffering, which My flesh will undergo. For all that I have taken on Myself as man, ye can
imitate. I have granted you the victory of suffering, the inheritance of the cross. `But
to sit on My right hand and on My left is not Mine to give to you.'" He did not say, "It
is not Mine to give," but: "It is not Mine to give to you;" meaning by this, not that He
lacked the power, but that His creatures were wanting in merit. 81. Or take in another way
the words: "It is not Mine to give to you," that is. "It is not Mine, for I came to teach
humility; it is not Mine, for I came, not to be ministered unto, but to minister; it is
not Mine, for I show justice, not favour."

82. Then, speaking of the Father, He added: "For whom it has been prepared," to show that
the Father also is not wont to give heed merely to requests, but to merits; for God is not
a respecter of persons. Wherefore also the Apostle says: "Whom He did foreknow, He also
did predestinate." He did not predestinate them before He knew them, but He did
predestinate the reward of those whose merits He foreknew. 83. Rightly then is the woman
checked, who demanded what was impossible, as a special kind of privilege from Him the
Lord, Who of His own free gift granted not only to two apostles, but to all the disciples,
those things which He had adjudged to be given to the saints; and that too without a
prayer from any one, as it is written: "Ye shall sit upon twelve thrones, judging the
twelve tribes of Israel."

84. Therefore, although we may think the demand to have been possible, there is no room
for false attacks. However, when Iread that the seraphim stand, how can I suppose that men
may sit on the right hand or the left of the Son of God? The Lord sits upon the cherubim,
as it says: "Thou that sittest upon the cherubim, show myself." And how shall the apostles
sit upon the cherubim? 85. And I do not come to this conclusion of my own mind, but
because of the utterances of our Lord's own mouth. For the Lord Himself later on, in
commending the apostles to the Father, says: "Father, I will that they also whom Thou hast
given Me be with Me where I am." But if He had thought that the Father would give the
divine throne to men, He would have said: "I will that where I sit, they also may sit with
Me." But He says: "I will that they be with Me," not "that they may sit with Me;" and
"where I am," not "as I am."

86. Then follow the words: "That they may see My glory." Here too He did not say: "that
they may have My glory," but "that they may see" it. For the servant sees, the Lord
possesses; as David also has taught us, saying: "That I may see the delight of the Lord."
And the Lord Himself in the Gospel has revealed it, stating: "Blessed are the pure in
heart, for they shall see God." "They shall see," He says; not "They shall sit with God
upon the cherubim." 87. Let them therefore cease to think little of the Son of God
according to His Godhead, lest they should think little also of the Father. For he who
believes wrongly of the Son cannot think rightly of the Father; he who thinks wrongly of
the Spirit cannot think rightly of the Son. For where there is one dignity, one glory, one
love, one majesty, whatsoever thou thinkest is to be withdrawn in the case of any one of
the Three Persons, is withdrawn from all alike, For that can never have completeness which
thou canst separate and divide into various portions.

CHAPTER VII.

Objection is taken to the following passage: "Thou hast loved them, as Thou hast loved
Me." To remove it, he shows first the impiety of the Arian explanation; then compares
these words with others; and lastly, takes the whole passage into consideration. Hence he
gathers that the mission of Christ, although it is to be received according to the flesh,
is not to His detriment. When this is proved he shows how the divine mission takes place.
88. There are some, O Emperor Augustus, who in their desire to deny the unity of the
divine Substance, strive to make little of the love of the Father and the Son, because it
is written: "Thou hast loved them, as Thou hast loved Me." But when they say this, what
else do they do but adopt a likeness of comparison between the Son of God and men? 89. Can
men indeed be I loved by God as the Son is, in Whom the Father is well-pleased? He is
well-pleasing in Himself; we through Him. For those in whom God sees His own Son after His
own likeness, He admits through His Son into the favour of sons. So that as we go through
likeness unto likeness, so through the Generation of the Son are we called unto adoption.
The eternal love of God's Nature is one thing, that of grace is another.

90. And if they start a debate on the words that are written: "And Thou hast loved them,
as Thou hast loved Me," and think a comparison is intended; they must think that the
following also was said by way of comparison: "Be ye merciful, as your Father Which is in
heaven is merciful;" and elsewhere: "Be ye perfect, as My Father Which is in heaven is
perfect." But if He is perfect in the fulness of His glory, we are but perfect according
to the growth of virtue within us. The Son also is loved by the Father according to the
fulness of a love that ever abideth, but in us growth in grace merits the love of God. 91.
Thou seest, then, how God has given grace to men, and dost thou wish to dissever the
natural and indivisible love of the Father and the Son? And dost thou still strive to make
nothing of words, where thou dost note the mention of a unity of majesty?

92. Consider the whole of this passage, and see from what standpoint He speaks; for thou
hearest Him saying: "Father, glorify Thou Me with the glory which I had with Thee before
the world was." See how He speaks from the standpoint of the first man. For He begs for us
in that request those things which, as Man, He remembered were granted in paradise before
the Fall, as also He spoke of it to the thief at His Passion: "Verily, verily, I say unto
thee, today shall thou be with Me in paradise." This is the glory before the world was.
But He used the word "world" instead "men," as also thou hast it: "Lo! the whole world
goeth after Him;" and again "That the world may know that Thou hast sent Me." 93. But that
thou mightest know the great God, even the life-giving and Almighty Son of God, He has
added a proof of His majesty by saying: "And all Mine are Thine, and Thine are Mine." He
has all things, and dost thou turn aside the fact that He was sent, to wrong Him?

94. But if thou dost not accept the truth of His mission according to the flesh, as the
Apostle spoke of it, and dost raise out of a mere word a decision against it, to enable
thee to say that inferiors are wont to be sent by superiors; what answer wilt thou give to
the fact that the Son was sent to men? For if thou dost think that he who is sent is
inferior to him by whom he is sent, thou must learn also that an inferior has sent a
superior, and that superiors have been sent to inferiors. For Tobias sent Raphael the
archangel, and an angel was sent to Balsam, and the Son of God to the Jews. 95. Or was the
Son of God inferior to the Jews to whom He was sent? For of Him it is written: "Last of
all He sent unto them His only Son, saying, They will reverence My Son." And mark that He
mentioned first the servants, then the Son, that thou mayest know that God, the only-
begotten Son according to the power of His Godhead, has neither name nor lot in common
with servants. He is sent forth to be reverenced, not to be compared with the household.

96. And rightly did He add the word "My," that we might believe He came, not as one of
many, nor as one of a lower nature or of some inferior power, but as true from Him that is
true, as the Image of the Father's Substance. 97. Suppose, however, that he who is sent is
inferior to him by whom he is sent. Christ then was inferior to Pilate; for Pilate sent
Him to Herod. But a word does not prejudice His power. Scripture, which says that He was
sent from the Father, says that He was sent from a ruler. 98. Wherefore, if we sensibly
hold to those things which be worthy of the Son of God, we ought to understand Him to have
been sent in such a way that the Word of God, out of the incomprehensible and ineffable
mystery of the depths of His majesty, gave Himself for comprehension to our minds, so far
as we could lay hold of Him, not only when He "emptied" Himself, but also when He dwelt in
us, as it is written: "I will dwell in them." Elsewhere also it stands that God said: "Go
to, let us go down and confound their language." God, indeed, never descends from any
place; for He says: "I fill heaven and earth." But He seems to descend when the Word of
God enters our hearts, as the prophet has said: "Prepare ye the way of the Lord, make His
paths straight." We are to do this, so that, as He Himself promised, He may come together
with the Father and make His abode with us. It is clear, then, how He comes.

CHAPTER VIII.

Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is
shown by His words in which He addressed at one time the Father, at another the Lord. How
many heresies are silenced by one verse of Scripture! We must distinguish between the
things that belong to Christ as Son of God or as Son of David. For under the latter title
only must we ascribe it to Him that He was a servant. Lastly, he points out that many
passages cannot be taken except as referring to the Incarnation. 99. Wherefore also it is
plain how He calls Him Lord, Whom He knew as Father. For He says: "I confess to Thee,
Father, Lord of heaven and earth." First Wisdom spoke of His own Father, and then
proclaimed Him Lord of creation. For this reason the Lord shows in His Gospel that no
lordship is exercised where there is a true offspring, saying: "What think ye of Christ?
Whose Son is He? They say unto Him, The son of David. Jesus saith to them, How then doth
David in spirit call Him Lord, saying: The Lord said unto my Lord: Sit Thou on My right
hand"? Then he added: "If David in spirit then call Him Lord. how is He his son? And no
man was able to answer Him a word."

100. With what care did the Lord provide for the faith in this witness because of the
Arians! For He did not say: "The spirit calls Him Lord," but that "David spake in spirit;"
in order that men might believe that as He is his, that is, David's son according to the
flesh, so also He is his Lord and God according to His Godhead. Thou seeest, then, that
there is a distinction between the titles that are used of relationship and of lordship.
101. And rightly did the Lord speak of His own Father, but of the Lord of heaven and
earth; so that thou, when thou readest of the Father and the Lord, mayest understand it is
the Father of the Son, and the Lord of Creation. In the one title rests the claim of
nature, in the other the authority to rule. For taking on Himself the form of a servant,
He calls Him Lord, because He has submitted to service; being equal to Him in the form of
God, but being a servant in the form of His body: for service is the due of the flesh, but
lordship is the due of the Godhead. Wherefore also the Apostle says: "The God of our Lord
Jesus Christ, the Father of glory," that is, terming Him God of the adoption of humanity
but the Father of glory. Did God have two Sons, Christ and Glory? Certainly not. Therefore
if there is one Son of God, even Christ, Christ is Glory. Why dost thou strive to belittle
Him who is the glory of the Father?

102. If then the Son is glory, and the Father is glory (for the Father of glory cannot be
anything else than glory), there is no separation of glories, but glory is one. Thus glory
is referred to its own proper nature, but lordship to the service of the body that was
assumed. For if the flesh is subject to the soul of a just man as it is written: "I
chastise my body and bring it into subjection;" how much more is it subject to the
Godhead, of Which it is said: "For all things serve Thee"? 103. By one question the Lord
has shut out both Sabellians and Photinians and Arians. For when He said that the Lord
spoke to the Lord, Sabellius is set aside, who will have it that the same Person is both
Father and Son. Photinus is set aside, who thinks of Him merely as man; for none could be
Lord of David the King, but He Who is God, for it is written: "Thou shalt worship the Lord
'thy God, and Him only shalt thou serve." Would the prophet who ruled under the Law act
contrary to the Law? Arius is set aside, who hears that the Son sits on the right hand of
the Father; so that if he argues from human ways, he refutes himself, and makes the poison
of his blasphemous arguments to flow back upon himself. For in interpreting the inequality
of the Father and the Son by the analogy of human habits (wandering from the truth in
either case), he puts Him first Whom he makes little of, confessing Him to be the First,
Whom he hears to be at the right hand. The Manichaean also is set aside, for he does not
deny that He is the Son of David according to the flesh, Who, at the cry of the blind men,
"Jesus, Thou Son of David, have mercy on us," was pleased at their faith and stood and
healed them. But He does deny that this refers to His eternity, if He is called Son of
David alone by those who are false.

104. For "Son of God" is against Ebion, "Son of David," is against the Manichees; "Son of
God" is against Photinus, "Son of David" is against Marcion; "Son of God" is against Paul
of Samosata, "Son of David" is against Valentinus; "Son of God" is against Arius and
Sabellius, the inheritors of heathen errors. "Lord of David" is against the Jews, who
beholding the Son of God in the flesh, in impious madness believed Him to be only man.
105. But in the faith of the Church one and the same is both Son of God the Father and Son
of David. For the mystery of the Incarnation of God is the salvation of the whole of
creation, according to that which is written: "That without God He should taste death for
every man;" that is, that every creature might be redeemed without any suffering at the
price of the blood of the Lord's Divinity, as it stands elsewhere: "Every creature shall
be delivered from the bondage of corruption."

106. It is one thing to be named Son according to the divine Substance, it is another
thing to be so called according to the adoption of human flesh. For, according to the
divine Generation, the Son is equal to God the Father; and, according to the adoption of a
body, He is a servant to God the Father. "For," it says, "He took upon Him the form of a
servant." The Son is, however, one and the same. On the other hand, according to His
glory, He is Lord to the holy patriarch David, but his Son in the line of actual descent,
not abandoning aught of His own, but acquiring for Himself the rights that go with the
adoption into our race. 107. Not only does He undergo service in the character of man by
reason of His descent from David, but also by reason of His name, as it is written: "I
have found David My Servant;" and elsewhere: "Behold I will send unto you My Servant, the
Orient is His name." And the Son Himself says: "Thus saith the Lord, that formed Me from
the womb to be His servant, and said unto Me: It is a great thing for Thee to be called My
Servant. Behold I have set Thee up for a witness to My people, and a light to the
Gentiles, that Thou mayest be for salvation unto the ends of the earth." To whom is this
said, if not to Christ? Who being in the form of God, emptied Himself and took upon Him
the form of a servant. But what can be in the form of God, except that which exists in the
fulness of the Godhead?

108. Learn, then, what this means: "He took upon Him the form of a servant." It means that
He took upon Him all the perfections of humanity in their completeness, and obedience in
its completeness. And so it says in the thirtieth Psalm: "Thou hast set my feet in a large
room. I am made a reproach above all mine enemies. Make Thy face to shine upon Thy
servant." "Servant" means the Man in whom He was sanctified; it means the Man in whom He
was anointed; it means the Man in whom He was made under the law, made of the Virgin; and,
to put it briefly, it means the Man in whose person He has a mother, as it is written: "O
Lord, I am Thy Servant, I am Thy Servant, and the Son of Thy hand-maid;" and again: "I am
cast down and sore humbled." 109. Who is sore humbled, but Christ, Who came to free 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." Who received the cup of salvation? Christ
the High Priest, or David who never held the priesthood, nor endured suffering? Who
offered the sacrifice of Thanksgiving?

110. But that is insufficient; take again: "Preserve My soul, for I am holy." Did David
say this of himself? Nay, He says it, Who also says: "Thou wilt not leave My soul in hell,
neither wilt Thou suffer Thine Holy One to see corruption." The Same then says both of
these. 111. He has added further: "Save Thy Servant;" and, further on: "Give Thy strength
to Thy servant, and to the Son of Thy handmaid;" and, elsewhere, that is, in Ezekiel: "And
I will set up one Shepherd over them, and He shall rule them, even My Servant David. He
shall feed them, and He shall be their Shepherd. And I the Lord will be their God, and My
Servant David a prince among them." Now David the Son of Jesse was already dead. Therefore
he speaks of Christ, Who for our sakes was made the Son of a handmaiden in the form of
man; for according to His divine Generation He has no Mother, but a Father only: nor is He
the fruit of earthly desire, but the eternal Power of God.

112. And so, also, when we read that the Lord said: "My time is not yet full come;" and:
"Yet a little while I am with you;" and: "I go unto Him that sent Me;" and: "Now is the
Son of Man glorified;" we ought to refer all this to the sacrament of the Incarnation. But
when we read: "And God is glorified in Him, and God hath glorified Him;" what doubt is
there here, where the Son is glorified by the Father, and the Father is glorified by the
Son? 113. Next, to make clear the faith of the Unity, and the Union of the Trinity, He
also said that He would be glorified by the Spirit, as it stands: "He shall receive of
Mine, and shall glorify Me." Therefore the Holy Spirit also glorifies the Son of God. How,
then, did He say: "If I glorify Myself, My glory is nothing." Is then the glory of the Son
nothing? It is blasphemy to say so, unless we apply these words to His flesh; for the Son
spoke in the character of man, for by comparison with the Godhead, there is no glory of
the flesh.

114. Let them cease from their wicked objections which are but thrown back upon their own
falseness. For they say, it is written: "Now is the Son of Man glorified." I do not deny
that it is written: "The Son of Man is glorified." But let them see what follows: "And God
is glorified in Him." I can plead some excuse for the Son of Man, but He has none for His
Father; for the Father took not flesh upon Himself. I can plead an excuse, but do not use
it. He has none, and is falsely attacked. I can either understand it in its plain sense,
or I can apply to the flesh what concerns the flesh. A devout mind distinguishes between
the things which are spoken after the flesh or after the Godhead. An impious mind turns
aside to the dishonour of the Godhead, all that is said with regard to the littleness of
the flesh.

CHAPTER IX.

1 The saint meets those who in Jewish wise object to the order of the words: "In the name
of the Father and of the Son and of the oly Ghost," with the retort that the Son also is
often placed before the Father; though he first points out that an answer to this
objection has been already given by him. 115. Why is it that the Arians, after the Jewish
fashion, are such false and shameless interpreters of the divine words, going indeed so
far as to say that there is one power of the Father, another of the Son, and another of
the Holy Ghost, since it is written: "Go ye, teach all nations, baptizing them in the name
of the Father and of the Son and of the Holy Ghost"? And why do they make a distinction of
divine power owing to the mere order of words? 116. Though I have already given this very
witness for a unity of majesty and name in my former books, yet if they make this the
ground of debate, I can maintain on the testimony of the Scriptures that the Son is
mentioned first in many places, and that the Father is spoken of after Him. Is it
therefore a fact that, because the name of the Son is placed first, by the mere accident
of a word, as the Arians would have it, the Father comes second to the Son? God forbid, I
say, God forbid. Faith knows nothing of such order as this;it knows nothing of a divided
honour of the Father and the Son. I have not read of, nor heard of, nor found any varying
degree in God. Never have I read of a second, never of a third God. I have read of a first
God, I have heard of a first and only God.

2 117. If we pay such excessive regard to order, then the Son ought not to sit at the
right hand of the Father, nor ought He to call Himself the First and the Beginning. The
Evangelist was wrong in beginning with the Word and not with God, where he says: "In the
beginning was the Word, and the Word was with God." For, according to the order of human
usage, he ought to name the Father first. The Apostle also was ignorant of their order,
who says: "Paul the servant of Jesus Christ, called to be an Apostle, separated unto the
Gospel of Go;" and elsewhere: "The grace of our Lord Jesus Christ, and the love of God,
and the communion of the Holy Ghost." If we follow the order of the words, he has placed
the Son first, and the Father second. But the order of the words is often changed; and
therefore thou oughtest not to question about order or degree, in the case of God the
Father and His Son, for there is no severance of unity in the Godhead.

CHAPTER X.

The Arians openly take sides with the heathen in attacking the words: "He that believeth
on Me, believeth not on Me," etc. The true meaning of the passage is unfolded; and to
prevent us from believing that the Lord forbade us to have faith in Him, it is shown how
He spoke at one time as God, at another as Man. After bringing forward examples of various
results of that faith, he shows that certain other passages also must be taken in the same
way. 118. Last of all, to show that they are not Christians, they deny that we are to
believe on Christ, saying that it is written: "He that believeth on Me, believeth not on
Me, but on Him that sent Me." I was awaiting this confession; why did you delude me with
your quibbles? I knew I had to contend with heathens. Nay, they indeed are converted, but
ye are not. If they believe, that the sacrament [of Baptism] is safe; ye have received it,
and destroyed it, or perchance it has never been received, but was unreal from the first.

119. It is written, they say: "He that believeth on Me, believeth not on Me, but on Him
that sent Me." But see what follows, and see how the Son of God wishes to be seen; for it
continues: "And he that seeth Me, seeth Him that sent Me," for the Father is seen in the
Son. Thus, He has explained what He had spoken earlier, that he who confesses the Father
believes on the Son. For he who knows not the Son, neither knows the Father. For every one
that denies the Son has not the Father, but he that confesses the Son has both the Father
and the Son. 120. What, then, is the meaning of "Believeth not on Me"? That is, not on
that which you can perceive in bodily form, nor merely on the man whom you see. For He has
stated that we are to believe not merely on a man, but that thou mayest believe that Jesus
Christ Himself is both God and Man. Wherefore, for both reasons He says: "I came not from
Myself;" and again: "I am the beginning, of which also I speak to you." As Man He came not
from Himself; as Son of God He takes not His beginning from men; but "I am," He says,
"Myself `the beginning of which also I speak to you.' Neither are the words which I speak
human, but divine."

121. Nor is it right to believe that He denied we were to believe on Him, since He Himself
said: "That whosoever believeth on Me should not abide in darkness;" and in another place
again: "For this is the will of My Father that sent Me, that every one that seeth the Son,
and believeth on Him, may have eternal life;" and again: "Ye believe in God, believe also
in Me." 122. Let no one, therefore, receive the Son without the Father, because we read of
the Son. The Son hath the Father, but not in a temporal sense, nor by reason of His
passion, nor owing to His conception, nor by grace. I have read of His Generation, I have
not read of His Conception. And the Father says: "I have begotten;" He does not say: "I
have created." And the Son calls not God His Creator in the eternity of His divine
Generation, but Father.

123. He represents Himself also now in the character of man, now in the majesty of God;
now claiming for Himself oneness of Godhead with the Father, now taking upon Him all the
frailty of human flesh; now saying that He has not His own doctrine, and now that He seeks
not His own will; now pointing out that His testimony is not true, and now that it is
true. For He Himself has said: "If I bear witness of Myself, My witness is not true."
Later on He says: "If I bear witness of Myself, My witness is true." 124. And how is Thy
testimony, Lord Jesus, not true? Did not he who believed it, though he hung upon the
cross, and paid the penalty for the crime he owned to, cast aside the deserts of the
robber and gain the reward of the innocent? 125. Was Paul deceived, who received his
sight, because he believed; which sight he had lost, before he believed?

126. And did Joshua, the son of Nun, err in recognizing the leader of the heavenly host?
But after he believed, be forthwith conquered, being found worthy to triumph in the battle
of faith. Again, he did not lead forth his armed ranks into the fight, nor did he
overthrow the ramparts of the enemy's walls, with battering rams or other engines of war,
but with the sound of the seven trumpets of the priests. Thus the blare of the trumpet and
the badge of the priest brought a cruel war to an end. 127. A harlot saw this; and she who
in the destruction of the city lost all hope of any means of safety, because her faith had
conquered, bound a scarlet thread in her window, and thus uplifted a sign of her faith and
the banner of the Lord's Passion; so that the semblance of the mystic blood, which should
redeem the world, might be in memory. So, without, the name of Joshua was a sign of
victory to those who fought; within, the semblance of the Lord's Passion was a sign of
salvation to those in danger. Wherefore, because Rahab understood the heavenly mystery,
the Lord says in the Psalm: "I will be mindful of Rahab and Babylon that know Me."

128. How, then, is Thy testimony not true, O Lord, except it be given in accordance with
the frailty of man? For "every man is a liar." 129. Lastly, to prove that He spoke as man,
He says: "The Father that sent Me, He beareth witness of Me." But His testimony as God is
true, as He Himself says: "My record is true: for I know whence I come, and whither I go,
but ye know not whence I come, and whither I go. Ye judge after the flesh." They judge
then not after the Godhead but after the manhood, who think that Christ had not the power
of bearing witness. 130. Therefore, when thou hearest: "He that believeth, believeth not
on Me;" or: "The Father that sent Me, He gave Me a commandment;" thou hast now learnt
whither thou oughtest to refer those words. Lastly, He shows what the commandment is,
saying: "I lay down My life, that I may take it again. No man taketh it from Me, but I lay
it down of Myself." Thou seest, then, what is said so as to show He had full power to lay
down or to take up His life; as He also said: "I have power to lay it down, and I have
power again to take it up. This commandment have I received of My Father."

131. Whether, then, a command, or, as some Latin manuscripts have it, a direction was
given, it was certainly not given to Him as God, but as incarnate man, with reference to
the victory He should gain in undergoing His Passion.

CHAPTER XI.

We must refer the fact that Christ is said to speak nothing of Himself, to His human
nature. After explaining how it is fight to say that He hears and sees the Father as being
God, He shows conclusively, by a large number of proofs, that the Son of God is not a
creature. 132. Are we indeed to bring the Son of God to such a low estate that He may not
know how to act or speak, except as He hears, and are we to suppose that a fixed measure
of action or of speech is assigned to Him, because it is written: "I speak not of Myself,"
and, further on: "As the Father hath said unto Me, even so I speak"? But those words have
reference to the obedience of the flesh, or else to the faith in the Unity. For many
learned men allow that the Son hears, and that the Father speaks to the Son through the
unity of their Nature; for that which the Son, through the unity of their will, knows that
the Father wills, He seems to have heard.

133. Whereby is meant no personal duty, but an indivisible sentence of co-operation. For
this does not signify any actual hearing of words, but the unity of will and of power,
which exists both in the Father and in the Son. He has stated that this exists also in the
Holy Spirit, in another place, saying, "For He shall not speak of Himself, but whatsoever
He shall hear, that shall He speak," so that we may learn that whatsoever the Spirit says,
the Son also says; and whatsoever the Son says, the Father says also; for there is one
mind and one mode of working in the Trinity. For, as the Father is seen in the Son, not
indeed in bodily appearance, but in the unity of the Godhead, so also the Father speaks in
the Son, not with a voice of earth, not with a human sound, but in the unity of Their
work. So when He had said: "The Father that dwelleth in Me, He speaketh; and the works
that I do, He doeth;" He added: "Believe Me, that I am in the Father, and the Father in
Me; or else believe Me for the very work's sake."

134. This is what we understand according to the whole course of the holy Scriptures; but
the Arians, who will not think of God the things that be right, may be put to silence by
an example just suited to their deserts; that they may not believe everything in carnal
fashion, since they themselves do not see the works of their father the devil with bodily
eyes. So the Lord has declared of their fellows the Jews, saying: "Ye do what ye have seen
your father doing;" though they are reproved not because they saw the work of the devil,
but because they did his will, since the devil unseen works out sin in them in accordance
with their own wickedness, We have written this, as the Apostle did, because of the folly
of these traitors. 135. But we have sufficiently proved by examples from Scripture that it
is a property of the unity of the divine majesty that the Father should abide in the Son,
and that the Son should seem to have heard from the Father those things which He speaks.
How else can we understand the unity of majesty than by the knowledge that the same
deference is paid to the Father and the Son? For what can be better put than the Apostle's
saying that the Lord of glory was crucified?

136. The Son then is the God of glory and the Lord of glory, but glory is not subject to
creatures; the Son therefore is not a creature. 137. The Son is the Image of the Father's
Substance; but every creature is unlike that divine Substance, but the Son of the Father
is not unlike God; therefore the Son is not a creature. 138. The Son thought it not
robbery to be equal with God; but no creature is equal with God, the Son, however, is
equal; therefore the Son is not a creature. 139. Every creature is changeable; but the Son
of God is not changeable; therefore the Son of God is not a creature. 140. Every creature
meets with chance occurrences of good and evil after the powers of its nature, and also
feels their passing away; but nothing can pass away from or bring addition to the Son of
God in His Godhead; therefore the Son of God is not a creature.

141. Every work of His God will bring into judgment; but the Son of God is not brought
into judgment; for He Himself judges; therefore the Son of God is not a creature. 142.
Lastly, that thou mayest understand the unity, the Saviour in speaking of His sheep says:
"No man is able to pluck them out of My hand. My Father Which gave them to Me is greater
than all, and no man is able to pluck them out of My Father's hand. I and My Father are
one." 143. So the Son gives life as does the Father. "For as the Father raiseth up the
dead and quickeneth them, even so the Son quickeneth whom He will." So the Son raises up
as does the Father: so too the Son preserves as does the Father. He Who is not unequal in
grace, how is He unequal in power? So also the Son does not destroy, as neither does the
Father. Therefore lest any one should believe there were two Gods, or should imagine a
diversity of power, He said that He was one with His Father. How can a creature say that?
Therefore the Son of God is not a creature.

144. It is not the same thing to rule as to serve; but Christ is both a King and the Son
of a King. The Son of God therefore is not a servant. Every creature, however, gives
service. But the Son of God, Who makes servants become the sons of God, does not give
service. Therefore the Son of God is not a servant.


EXPOSITION OF THE CHRISTIAN FAITH
=================================

EXPOSITION OF THE CHRISTIAN FAITH continued

CHAPTER XII.

He confirms what has been already said, by the parable of the rich man who went into a far
country to receive for himself a kingdom; and shows that when the Son delivers up the
kingdom to the Father, we must not regard the fact that the Father is said to put all
things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ,
and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity
will reign together. 145. In divine fashion has He represented that parable of the rich
man, who went to a far-off country to receive a kingdom, and to return, thus describing
Himself in the substance of the Godhead, and of His Manhood. For He being rich in the
fulness of His Godhead, Who was made poor for us though He was rich and an eternal King,
and the Son of an eternal King; He, I say, went to a foreign country in taking on Him a
body, for He entered upon the ways of men as though upon a strange journey, and came into
this world to preparefor Himself a kingdom from amongst us.

146. Jesus therefore came to this earth to receive for Himself a kingdom from us, to whom
He says: "The kingdom of God is within you." This is the kingdom which Christ has
received, this the kingdom which He has delivered to the Father. For how did He receive
for Himself a kingdom, Who was a King eternal? "The Son of Man therefore came to receive a
kingdom and to return." The Jews were unwilling to acknowledge Him, of whom He says: "They
which would not that I should reign over them, bring hither and slay them." 147. Let us
follow the course of the Scriptures. He Who came will deliver up the kingdom to God the
Father; and when He has delivered up the kingdom, then also shall He be subject to Him,
Who has put all things in subjection under Him, that God may be all in all. If the Son of
God has received the kingdom as Son of Man, surely as Son of Man also He will deliver up
what He has received. If He delivers it up as Son of Man, as Son of Man He confesses His
subjection indeed under the conditions of the flesh, and not in the majesty of His
Godhead.

148. And dost thou make objections and contemn Him, because God has put all things in
subjection under Him, when thou hearest that the Son of Man delivers up the kingdom to
God, and hast read, as we said in our earlier books: "No man can come to Me, except the
Father draw him; and I will raise him up at the last day"? If we follow it literally, see
rather and notice the unity of honour each gives to other: The Father has put all things
in subjection under the Son, and the Son delivers the kingdom to the Father. Say now which
isthe greater, to deliver up, or to raise up to life? Do we not after human fashion speak
of the service of delivering up, and the power of raising to life? But both the Son
delivers up to the Father, and also the Father to the Son. The Son raises to life, and the
Father also raises to life, Let them create the fiction of a blasphemous division where
there is a unity of power.

149. Let the Son then deliver up His kingdom to the Father. The kingdom which He delivers
up is not lost to Christ, hut grows. We are the kingdom, for it was said to us: "The
kingdom of God is within you." And we are the kingdom, first of Christ, then of the
Father; as it is written: "No man cometh to the Father, but by Me." When I am on the way,
I am Christ's; when I have passed through, I am the Father's; but everywhere through
Christ, and everywhere under Him. 150. It is a good thing to be in the kingdom of Christ,
so that Christ may be with us; as He Himself says: "Lo I am with you always, even unto the
end of the world." But it is better to be with Christ: "For to depart and be with Christ
is far better." Though we are under sin in this world, Christ is with us, that "by the
obedience of one man many may be made just." And if I escape the sin of this world, I
shall begin to be with Christ. And so He says: "I will come again, and receive you unto
Myself;" and further on: "I will that where I am, there ye may be also with Me."

151. Therefore we are now under Christ's rule, whilst we are in the body, and are not yet
stripped of the form of a servant, which He put upon Him, when He "emptied Himself." But
when we shall see His glory, which He had before the world was, we shall be in the kingdom
of God, in which are the patriarchs and prophets, of whom it is written: "When ye shall
see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God;" and shall thus
acquire a deeper knowledge of God. 152. But in the kingdom of the Son the Father also
reigns; and in the kingdom of the Father the Son also reigns: for the Father is in the
Son, and the Son in the Father; and in whomsoever the Son dwells, in him also the Father
dwells; and in whomsoever the Father dwells, in him also the Son dwells, as it is written:
"Both I and My Father will come to Him, and make Our abode with Him." Thus as there is one
dwelling, so also there is one kingdom. Yea, and so far is the kingdom of the Father and
of the Son but one, that the Father receives what the Son delivers, and the Son does not
lose what the Father receives. Thus in the one kingdom there is a unity of power. Let no
one therefore sever the Godhead between the Father and the Son.

CHAPTER XIII.

With the desire to learn what subjection to Christ means after putting forward and
rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an
end to the blasphemous opinions of the heretics on this matter. The subjection, which is
shown to be future, cannot concern the Godhead, since there has always been the greatest
harmony of wills between the Father and the Son. Also to that same Son in His Godhead all
things have indeed been made subject; but they are said to be not yet subject to Him in
this sense, because all men do not obey His commands. But after that they have been made
subject, then shall Christ also be made subject in them, and the Father's work be
perfected. 153. But if the one name and right of God belong to both the Father and the
Son, since the Son of God is also true God, and a King eternal, the Son of God is not made
subject in His Godhead. Let us then, Emperor Augustus, think how we ought to regard His
subjection.

154. How is the Son of God made subject? As the creature to vanity? But it is blasphemous
to have any such idea of the Substance of the Godhead. 155. Or as every creature is to the
Son of God, for it is rightly written: "Thou hast put all things in subjection under His
feet"? But Christ is not made subject to Himself. 156. Or as a woman to a man, as we read:
"Let the wives be subject to their husbands;" and again: "Let the woman learn in silence
in all subjection"? But it is impious to compare a man to the Father, or a woman to the
Son of God. 157. Or as Peter said: "Submit yourselves to every human creature"? But Christ
was certainly not so subject. 158. Or as Paul wrote: "Submitting yourselves mutually to
God and the Father in the fear of Christ"? But Christ was not subject either in His own
fear, nor in the fear of another Christ. For Christ is but one. But note the force of
these words, that we are subject to the Father, whilst we also fear Christ.

159. How, then, do we understand His subjection? Shall we review the whole chapter which
the Apostle wrote, so as to give no appearance of having falsely withheld anything, or of
having weakened its force with intention to deceive? "If in this life only," he says, "we
have hope in Christ, we are of all men most miserable. But if Christ is risen from the
dead, He is the first-fruits of them that sleep." Ye see how he discusses the question of
Christ's Resurrection. 160."`For since by one man,'" he says, "came death, by man came
also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be
made alive. But each one in his own order: Christ the firstfruits; afterward they that are
Christ's, who have believed in His coming. Then cometh the end, when He shall have
delivered up the kingdom to God,even the Father, when He shall have put down all rule and
authority and power. For He must reign until He hath put all enemies under His feet. The
last enemy that shall be destroyed is death; for He hath put all things under His feet.
But when He saith, all things are put under Him, it is manifest that He is excepted Which
did put all things under Him. But when all things shall be subdued unto Him, then shall
the Son also Himself be subject unto Him, that put all things under Him, that God may be
all in all." Thus also the same Apostle said to the Hebrews: "But now we see not yet all
things put under Him." We have heard the whole of the Apostle's discourse.

161. How, then, do we speak of His subjection? The Sabellians and Marcionites say that
this subjection of Christ to God the Father will be in such wise that the Son will be re-
absorbed into the Father. If, then, the subjection of the Word means that God the Word is
to be absorbed into the Father; then whatsoever is made subject to the Father and the Son
will be absorbed into the Father and the Son, that God may be all and in all His
creatures. But it is foolish to say so. There is therefore no subjection through re-
absorption. For there are other things which are made subject, those, that is to say,
which are created, and there is Another, to Whom that subjection is made. Let the
expounders of a cruel re-absorption keep silence. 162. Would that they too were silent,
who, as they cannot prove that the Word of God and Wisdom of God can be re-absorbed,
attribute the weakness of subjection to His Godhead, saying that it is written: "But when
all things shall be subdued unto Him, then shall the Son also Himself be subject unto
Him."

163. We see, then, that the Scripture states that He is not yet made subject, but that
this is to come: Therefore now the Son is not made subject to God the Father. In what,
then, do ye say that the Son will be made subject? If in His Godhead, He is not
disobedient, for He is not at variance with the Father; nor is He made subject, for He is
not a servant, but the only Son of His own proper Father. Lastly, when He created heaven,
and formed the earth, He exercised both power and love. There is therefore no subjection
as that of a servant in the Godhead of Christ. But if there is no subjection then the will
is free. 164. But if they think of this as the subjection of the Son, namely, that the
Father makes all things in union with His will, let them learn that this is really a proof
of inseparable power. For the unity of Their will is one that began not in time, but ever
existed. But where there is a constant unity of will, there can be no weakness of temporal
subjection. For if He were made subject through His nature, He would always remain in
subjection; but since He is said to be made subject in time, that subjection must be part
of an assumed office and not of an everlasting weakness: especially as the eternal Power
of God cannot change His state for a time, neither can the right of ruling fall to the
Father in time. For if the Son ever will be changed in such wise as to be made subject in
His Godhead, then also must God the Father, if ever He shall gain more power, and have the
Son in subjection to Himself in His Godhead, be considered now in the meantime inferior
according to your explanation.

165. But what fault has the Son been guilty of, that we should believe that He could
hereafter be made subject in His Godhead? Has he as man seized for Himself the right to
sit at His Father's side, or has He claimed for Himself the prerogative of His Father's
throne, against His Father's will? But He Himself says: "For I do always those things that
please Him." Therefore if the Son pleases the Father in all things, why should He be made
subject, Who was not made subject before? 166. Let us see then that there be not a
subjection of the Godhead, but rather of us in the fear of Christ, a truth so full of
grace, and so full of mystery. Wherefore, again, let us weigh the Apostle's words: "But
when all things shall be subdued unto Him, then shall the Son also Himself be subject unto
Him that put all things under Him: that God may be all in all." What then dost thou say?
Are not all things now subject unto Him? Are not the choirs of the saints made subject?
Are not the angels, who ministered to Him when on the earth. Are not the archangels who
were sent to Mary to foretell the coming of the Lord? Are not all the heavenly hosts? Are
not the cherubim and seraphim, are not thrones and dominions and powers which worship and
praise Him?

167. How, then, will they be brought into subjection? In the way that the Lord Himself has
said. "Take My yoke upon you." It is not the fierce that bear the yoke, but the humble and
the gentle. This clearly is no base subjection for men, but a glorious one: "that in the
Name of Jesus every knee should bow, of things in heaven and things beneath; and that
every tongue should confess that Jesus is Lord in the glory of God the Father." But for
this reason all things were not made subject before, for they had not yet received the
wisdom of God, not yet did they wear the easy yoke of the Word on the neck as it were of
their mind. "But as many as received Him," as it is written, "to them gave He power to
become the sons of God." 168. Will any one say that Christ is now made subject, because
many have believed? Certainly not. For Christ's subjection lies not in a few but in all.
For just as I do not seem to be brought into subjection, if the flesh in me as yet lusts
against the spirit, and the spirit against the flesh, although I am in part subdued; so
because the whole Church is the one body of Christ, we divide Christ as long as the human
race disagrees. Therefore Christ is not yet made subject, for His members are not yet
brought into subjection. But when we have become, not many members, but one spirit, then
He also will become subject, in order that through His subjection "God may be all and in
all."

169. But as Christ is not yet made subject, so is the work of God not yet perfected; for
the Son of God said: "My meat is to do the will of My Father that sent Me, and to finish
His work." What manner of doubt is there that the subjection of the Son in me iS still in
the future, in whom the work of the Father is unfinished, because I myself am not yet
perfect? I, who make the work of God to be unfinished, do I make the Son of God to be in
subjection? But that is not a matter of wrong, it is a matter of grace. For in so far as
we are made subject, it is to our profit, not to that of the Godhead, that we are made
subject to the law, that we are made subject to grace. For formerly, as the Apostle
himself has said, the wisdom of the flesh was at enmity with God, for "it was not made
subject to the law," but now it is made subject through the Passion of Christ.

CHAPTER XIV.

He continues the discussion of the difficulty he has entered upon, and teaches that Christ
is not subject but only according to the flesh. Christ, however, whilst in subjection in
the Flesh, still gave proofs of His Godhead. He combats the idea that Christ is made
subject in This. The humanity indeed, which He adopted, has been so far made subject in
us, as ours has been raised in that very humanity of His. Lastly, we are taught, when that
same subjection of Christ will take place. 170. However, lest anyone should cavil, see
what care Scripture takes under divineinspiration. For it shows to us in whatChrist is
made subject to God, whilst it also teaches us in what He made the universesubject to
Himself. And so it says: "Now we see not yet all things put under Him." For we see Jesus
made a little lower than the angels for the suffering of death. It shows therefore that He
was made lower in taking on Him our flesh. What then hinders Him from openly showing His
subjection in taking on Him our flesh, through which He subjects all things to Himself,
whilst He Himself is made subject in it to God the Father?

171. Let us then think of His subjection. "Father," He says, "if Thou be willing, remove
this cup from Me; nevertheless not My will but Thine be done." Therefore that subjection
will be according to the assumption of human nature; as we read: "Being found in fashion
as a man, He humbled Himself, being made obedient unto death." The subjection therefore is
that of obedience; the obedience is that of death; the death is that of the assumed
humanity; that subjection therefore will be the subjection of the assumed humanity. Thus
in no wise is there a weakness in the Godhead, but there is such a discharge of pious duty
as this. 172. See how I do not fear their intentions. They allege that He must be subject
to God the Father, I say He was subject to Mary His Mother. For it is written of Joseph
and Mary: "He was subject unto them." But if they think so, let them say how the Deity was
made subject to men.

173. Let not the fact that He is said to have been made subject work against Him, Who
receives no hurt from the fact that He is called a servant, or is stated to have been
crucified, or is spoken of as dead. For when He died He lived; when He was made subject He
was reigning; when He was buried He revived again. He offered Himself in subjection to
human power, yet at another time He declared He was the Lord of eternal glory. He was
before the judge, yet claimed for Himself a throne at the right hand of God, as Judge
forever. For thus it is written: "Hereafter ye shall see the Son of Man sitting on the
right hand of the power of God, and coming in the clouds of heaven." He was scourged by
the Jews, and commanded the angels; He was born of Mary under the law; He was before
Abraham above the law. On the cross He was revered by nature; the sun fled; the earth
trembled; the angels became silent. Could the elements see the Generation of Him Whose
Passion they feared to see? And will they uphold the subjection of an adorable Nature in
Him, in Whom they could not endure the subjection of the body?

174. But since the Father, the Son, and the Holy Spirit are of one Nature, the Father
certainly will not be in subjection to Himself. And therefore the Son will not be in
subjection in that in which He is one with the Father; test it should seem that through
the unity of the Godhead the Father also is in subjection to the Son. Therefore, as upon
that cross it was not the fulness of the Godhead, but our weakness that was brought into
subjection, so also will the Son hereafter become subject to the Father in the
participation of our nature, in order that when the lusts of the flesh are brought into
subjection the heart may have no care for riches, or ambition, or pleasures; but that God
may be all to us, if we live after His image and likeness, as far as we can attain to it,
through all.

175. The benefit has passed, then, from the individual to the community; for in His flesh
He has tamed the nature of all human flesh. Thus, according to the Apostle: "As we have
borne the image of the earthly, so also shall we bear the image of the heavenly." This
thing certainly cannot come to pass except in the inner man. Therefore, "laying aside all
these," that is those things which we read of: "anger, malice, blasphemy, filthy
communication;" as he also says below: "Let us, having put off the old man with his deeds,
put on the new man, which is renewed in knowledge after the image of Him that created
Him." 176. And that thou mightest know that when he says: "That God may be all in all," he
does not separate Christ from God the Father, he also says to the Colossians: "Where there
is neither male nor female, Jew nor Greek, Barbarian nor Scythian, bond nor free, but
Christ is all and in all." So also saying to the Corinthians: "That God may be all and in
all," he comprehended in that the unity and equality of Christ with God the Father, for
the Son is not separated from the Father. And in like manner as the Father worketh all and
in all, so also Christ worketh all in all. If, then, Christ also worketh all in all, He is
not made subject in the glory of the Godhead, but in us. But how is He made subject in us,
except in the way in which He was made lower than the angels, I mean in the sacrament of
His body? For all things which served their Creator from their first beginning seemed not
as yet to be made subject to Him in that.

177. But if thou shouldst ask how He was made subject in us, He Himself shows us, saying:
"I was in prison, and ye came unto Me; I was sick, and ye visited Me: Inasmuch as ye have
done it unto one of the least of these ye have done it unto Me." Thou hearest of Him as
sick and weak, and art not moved. Thou hearest of Him in subjection, and art moved, though
He is sick and weak in Him in whom He is in subjection, in whom He was made sin and a
curse for us. 178. As, then, He was made sin and a curse not on His own account but on
ours, so He became subject in us not for His own sake but for ours, being not in
subjection in His eternal Nature, nor accursed in His eternal Nature. "For cursed is every
one that hangeth on a tree." Cursed He was, for He bore our curses; in subjection, also,
for He took upon Him our subjection, but in the assumption of the form of a servant, not
in the glory of God; so that whilst he makes Himself a partaker of our weakness in the
flesh, He makes us partakers of the divine Nature in His power. But neither in one nor the
other have we any natural fellowship with the heavenly Generation of Christ, nor is there
any subjection of the Godhead in Christ. But as the Apostle has said that on Him through
that flesh which is the pledge of our salvation, we sit in heavenly places, though
certainly not sitting ourselves, so also He is said to be subject in us through the
assumption of our nature.

179. For who is so mad as to think, as we have said already, that a seat of honour is due
to Him at the right hand of God the Father, when that is granted to Christ according to
the flesh by the Father of His Generation, even a seat of a heavenly and equal power? The
angels worship, and dost thou attempt to overthrow the throne of God with impious
presumption? 180. It is written, thou sayest, that "when we were dead in sins, He hath
quickened us in Christ, by Whose grace ye are saved, and hath raised us up together, and
made us sit together in heavenly places in Christ Jesus." I acknowledge that it is so
written; but it is not written that God suffers men to sit on His right hand, but only to
sit there in the Person of Christ. For He is the foundation of all, and is the head of the
Church, in Whom our common nature according to the flesh has merited the right to the
heavenly throne. For the flesh is honoured as having a share in Christ Who is God, and the
nature of the whole human race is honoured as having a share in the flesh.

181. As we then sit in Him by fellowship in our fleshly nature, so also He, Who through
the assumption of our flesh was made a curse for us (seeing that a curse could not fall
upon the blessed Son of God), so, I say, He through the obedience of all will become
subject in us; when the Gentile has believed, and the Jew has acknowledged Him Whom he
crucified; when the Manichaean has worshipped Him, Whom he has not believed to have come
in the flesh; when the Arian has confessed Him to be Almighty, Whom he has denied; when,
lastly, the wisdom of God, His justice, peace, love, resurrection, is in all. Through His
own works and through the manifold forms of virtues Christ will be in us in subjection to
the Father. And when, with vice renounced and crime at an end, one spirit in the heart of
all peoples has begun to cleave to God in all things, then will God be all and in all.

CHAPTER XV.

He briefly takes up again the same points of dispute, and shrewdly concludes from the
unity of the divine power in the Father and the Son, that whatever is said of the
subjection of the Son is to be referred to His humanity alone. He further confirms this on
proof of the love, which exists alike in either. 182. Let us then shortly sum up our
conclusion on the whole matter. A unity of power puts aside all idea of a degrading
subjection. His giving up of power, and His victory as conqueror won over death, have not
lessened His power. Obedience works out subjection. Christ has taken obedience upon
Himself, obedience even to taking on Him our flesh, the cross even to gaining our
salvation. Thus where the work lies, there too is the Author of the work. When therefore,
all things have become subject to Christ, through Christ's obedience, so that all bend
their knees in His name, then He Himself will be all in all. For now, since all do not
believe, all do not seem to be in subjection. But when all have believed and done the will
of God, then Christ will be all and in all. And when Christ is all and in all, then will
God be all and in all; for the Father abides ever in the Son. How, then, is He shown to be
weak, Who redeemed the weak?

183. And lest thou shouldst by chance attribute to the weakness of the Son, that it is
written, that God hath put all things in subjection under Him; learn that He has Himself
brought all things into subjection to Himself, for it is written: "Our conversation is in
heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our
vile body that it may be fashioned like unto His glorious body according to the working,
whereby He is able to subdue all things unto Himself." Thou has learnt, therefore, that He
can subdue all things unto Himself according to the working of His Godhead. 184. Learn now
how He receives all things in subjection according to the flesh, as it is written: "Who
wrought in Christ, raising Him from the dead, and setting Him at His own right hand in the
heavenly places, above principality and power and might and dominion and every name that
is named not only in this world, but also in that which is to come; and hath put all
things under His feet." According to the flesh then all things are given to Him in
subjection; according to which also He was raised from the dead, both in His human soul
and His rational subjection.

185. Many nobly interpret that which is written: "Truly my soul will be in subjection to
God;" He said soul not Godhead, soul not glory. And that we might know that the Lord has
spoken through the prophet of the adoption of our human nature, He added: "How long will
ye cast yourselves upon a man?" As also He says in the Gospel: "Why do ye seek to kill Me,
a man?" And He added again: "Nevertheless they desired to refuse My price, they ran in
thirst, they blessed with their mouth, and cursed with their heart." For the Jews, when
Judas brought back the price, would not receive it, running on in the thirst of madness,
for they refused the grace of a spiritual draught. 186. This is the reverent
interpretation of subjection, for since this is the office of the Lord's Passion, He will
be subject in us in that in which He suffered. Do we ask wherefore? That "neither angels,
nor powers, nor height, nor depth, nor things present, nor things to come, nor any other
creature may separate us from the love of God, which is in Christ Jesus." we see then,
from what has been said, that no creature is excepted; but that every one, of whatever
kind it may be, is enumerated among those he mentioned above.

187. At the same time, we must also think of the words which, after first saying "Who
shall separate us from the love of Christ?" he wrote next: "Neither death, nor life, nor
any other creature can separate us from the love of God, which is in Christ Jesus." we
see, then, that the love of God is the same as the love of Christ. Thus it was not without
reason that he wrote of the love of God, "which is in Christ Jesus," lest otherwise thou
mightest imagine that the love of God and of Christ was divided. But there is nothing that
love divides, nothing that the eternal Godhead cannot do, nothing that is unknown to the
Truth, or deceives Justice, or escapes the notice of Wisdom.

CHAPTER IV.

The Arians are condemned by the Holy Spirit through the mouth of David: for they dare to
limit Christ's knowledge. The passage cited by them in proof of this is by no means free
from suspicion of having been corrupted. But to set this right, we must mark the word
"Son." For knowledge cannot fail Christ as Son of God, since He is Wisdom; nor the
recognition of any part, for He created all things. It is not possible that He, who made
the ages, cannot know the future, much less the day of judgment. Such knowledge, whether
it concerns anything great or small, may not be denied to the Son, nor yet to the Holy
Spirit. Lastly, various proofs are given from which we can gather that this knowledge
exists in Christ. 188. Wherefore we ought to know that they who make such statements are
accursed and condemned by the Holy Spirit. For whom else but the Arians in chief does the
prophet condemn, seeing that they say that the Son of God knows neither times nor years.
For there is nothing which God is ignorant of; and Christ, yea the most high Christ, is
God, for He is "God over all."

189. See how horrified holy David is at such men, in limiting the knowledge of the Son of
God. For thus it is written: "They are not in the troubles of other men, neither will they
be scourged with men; therefore their pride has laid hold on them; they are covered with
their wickedness and blasphemy; their iniquity hath stood forth as it were with fatness;
they have passed on to the thoughts of their heart." Truly he condemns those who think
that divine things are to be regarded in the light of the thoughts of the heart. For God
is not subject to arrangement or order; seeing that we do not perceive even those very
things, which are common among men and often occur in the history of the human race, to
turn out always after the arrangement of some stated rule, but often to happen suddenly in
some secret and mysterious manner.

190. "They have thought," he says, "and have spoken wickedness. They have spoken
wickedness against the Most High. They have set their mouth against heaven." We see then
that he condemns, as guilty of wicked blasphemy, those who claim for themselves the fight
to arrange the heavenly secrets after the semblance of our human nature. 191. And they
have said: "How hath God known? And is there knowledge in the Most High?" Do not the
Arians echo this daily, saying that all knowledge cannot exist in Christ? For He, they
say, stated that He knew not the day nor hour. Do they not say, how did He know, while
they maintain that He could not know anything but what He heard and saw, and apply by a
blasphemous interpretation that which concerns the unity of the divine Nature to weaken
His power? 192. It is written, they say: "But of that day and that hour knoweth no man,
no, not the angels which are in heaven, neither the Son, but the Father only." First of
all the ancient Greek manuscripts do not contain the words, "neither the Son." But it is
not to be wondered at if they who have corrupted the sacred Scriptures, have also
falsified this passage. The reason for which it seems to have been inserted is perfectly
plain, so long as it is applied to unfold such blasphemy.

193. Suppose however that the Evangelist wrote thus. The name of "Son" embraces both
natures. For He is also called Son of Man, so that in the ignorance attached to the
assumption of our nature, He seems not to have known the day of the judgment to come. For
how could the Son of God be ignorant of the day, seeing that the treasures of the wisdom
and knowledge of God are hidden in Him? 194. I ask then, whether He had this knowledge by
reason of His Being, or by chance? For all knowledge comes to us either through nature, or
by learning. It is supplied by nature, as for instance to a horse to enable it to run, or
to a fish to enable it to swim. For they do this without learning. On the other hand, it
is by learning that a man is enabled to swim. For he could not do so unless he had learnt.
Since therefore nature enables dumb animals to do and to know what they have not learnt,
why shouldst thou give an opinion on the Son of God, and say whether He has knowledge by
instruction or by nature? If by instruction, then He was not begotten as Wisdom, and
gradually began to be perfect, but was not always so. But if He has knowledge by nature,
then He was perfect in the beginning, He came forth perfect from the Father; and so needed
no foreknowledge of the future.

195. He therefore was not ignorant of the days; for it does not fall to the lot of the
Wisdom of God to know in part and in part to be ignorant. For how can He who made all
things be ignorant of a part, since it is a less thing to know than to make. For we know
many things which we cannot make, neither do we all know things in the same way but we
know them in part. For a countryman knows the force of the wind and the courses of the
stars in one way-the inhabitant of a city knows them in another way-and a pilot in yet a
third way. But although all do not know all things, they are said to know them; but He
alone knows all things in full, Who made all things. The pilot knows for how many watches
Arcturus continues, what sort of a rising of Orion he will discover, but he knows nothing
of the connection of the Vergiliae and of the other stars, or of their number or names, as
does He "Who numbers the multitude of stars, and calleth them all by their names;" Whom
indeed the power of His work cannot escape.

196. How then do you wish the Son of God to have made these things? Like a signet ring
which does not feel the impression it makes? But the Father made all things in wisdom,
that is, He made all things through the Son, who is the Virtue and Wisdom of God. But it
befits such Wisdom as that to know both the powers and the causes of His own works. Thus
the Creator of all things could not be ignorant of what He did-or be without knowledge of
what He had Himself given. Therefore He knew the day which He made. 197. But thou sayest
that He knows the present and does not know the future. Though this is a foolish
suggestion, yet that I may satisfy thee on Scriptural grounds, learn that He made not only
what is past, but also what is future, as it is written: "Who made things to come."
Elsewhere too Scripture says: "By whom also He made the ages, who is the brightness of His
glory and the express Image of His Person." Now the ages are past and present and future·
How then were those made which are future, unless it is that His active power and
knowledge contains within itself the number of all the ages? For just as He calls the
things that are not as though they were, so has He made things future as though they were.
It cannot come to pass that they should not be. Those things which He has directed to be,
necessarily will be. Therefore He who has made the things that are to be, knows them in
the way in which they will be.

198. If we are to believe this about the ages, much more must we believe it about the day
of judgment, on the ground that the Son of God has knowledge of it, as being already made
by Him. For it is written: "According to Thine ordinance the day will continue." He did
not merely say "the day continues," but even "will continue," so that the things which are
to come might be governed by His ordinance· Does He not know what He ordered? "He who
planted the ear, shall He not hear? He that formed the eye shall He not see?" 199. Let us
however see if by chance there may be some great thing, which could be beyond the
knowledge of its Creator; or at least let them choose whether they will think of something
great and superior to other things, or something very little and mean. If it is very
little and mean, it is no loss, to speak after our fashion, to know nothing of worthless
and petty things. For as it is a sign of power to know the greatest things, it seems
rather to be a sign of inferior work to look upon what is worth less. Thus He is freed
from fastidiousness, yet is not deprived of His power.

200. But if they think it a great and important thing to know the day of judgment: Let
them say what is greater or better than God the Father. He knows God the Father, as He
Himself says: "No man knoweth the Father but the Son and he to whomsoever the Son will
reveal Him." I say, does He know the Father and yet not know the day? So then ye believe
that He reveals the Father, and yet cannot reveal the day? 201. Next because you make
certain grades, so as to put the Father before the on, and the Son before the Holy Spirit,
tell me whether the Holy Spirit knew the day of judgment For no thing is written of Him in
this place. You deny it entirely. But what if I show you He knew it? For it is written:
"But God hath revealed them to us by His Spirit, for the Spirit searcheth all things, yea
the deep things of God." Wherefore, because He searches the deep things of God, since God
knows the day of judgment, the Spirit also knows it. For He knows all that God knows, as
also the Apostle states, saying: "For what man knoweth the things of a man, save the
spirit of man which is in him, even so the things of God knoweth no man, but the Spirit of
God." Take heed therefore lest either by denying that the Holy Spirit knows, you should
deny that the Father knows; (For the things of God, the Spirit of God also knows, but the
things which the Spirit of God does not know, are not the things of God). Or by confessing
that the Spirit of God knows, what you deny that the Son of God knows, you should put the
Spirit before the Son in opposition to your own declaration. But to hesitate on this point
is not only blasphemous but also foolish.

202. Now consider how knowledge is acquired, and let us show that the Son Himself proved
that He knew the day. For what we know we make clear either by mention of time or place or
signs or persons, or by giving their order. How then did He not know the day of judgment
Who described both the hour and the place of judgment, and the signs and the cases? 203.
And so thou hast it: "In that hour he which shall be on the housetop let him not come down
to take his goods out of his house, and he that is in the field, let him likewise not
return back." To such a point in the future did He know the issues of dangers, that He
even showed the means of safety to those in danger. 204. Could the Lord be ignorant of a
day Who Himself said of Himself that the Son of Man is Lord of the Sabbath?

205. He has also elsewhere marked out a place, when He said to His disciples who were
showing Him the building of the temple, "Do ye see all these things? Verily I say unto
you, there shall not be left one stone upon another which shall not be thrown down." 206.
When questioned also about a sign by His disciples, He answered: "Take heed that ye be not
deceived. For many shall come in My name, saying I am Christ;" and further on He says:
"and great earthquakes shall be in divers places, and famines, and pestilences, and
terrors from heaven, and there shall be great signs." Thus He has described both persons
and signs. 207. In what manner He tells that the armies will surround Jerusalem, or that
the times of the Gentiles are to be fulfilled, and in what order,-all this is disclosed to
us by the witness of the Gospel words. Therefore He knew all things.

CHAPTER XVII.

Christ acted for our advantage in being unwilling to reveal the day of judgment. This is
made plain by other words of our Lord and by a not dissimilar passage from Paul's
writings. Other passages inwhich the same ignorance seems to be attributed to the Father
are brought forward to meet those who are anxious to know why Christ answered His
disciples, as though He did not know. From these Ambrose argues against them that if they
admit ignorance and inability in the Father, they must admit that the same Substance
exists in the Son as in the Father; unless they prefer to accuse the Son of falsehood;
since it belongs neither to Him nor to the Father to deceive, but the unity of both is
pointed out in the passage named. 208. But we ask for what reason He was unwilling to
state the time. If we ask it, we shall not find it is owing to ignorance, but to wisdom.
For it was not to our advantage to know; in order that we being ignorant of the actual
moments of judgment to come, might ever be as it were on guard, and set on the watch-tower
of virtue, and so avoid the habits of sin; lest the day of the Lord should come upon us in
the midst of our wickedness. For it is not to our advantage to know but rather to fear the
future; for it is written: "Be not high-minded but fear."

209. For if He had distinctly stated the day, he would seem to have laid down a rule of
life for that one age which was nearest to the judgment, and the just man in the earlier
times would be more negligent, and the sinner more free from care. For the adulterer
cannot cease from the desire of committing adultery unless he fears punishment day by day,
nor can the robber forsake the hiding places in the woods where he dwells, unless he knows
punishment is hanging over him day by day. For impurity generally spurs them on, but fear
is irksome to the end. 210. Therefore I have said that it was not to our advantage to
know; nay, it is to our advantage to be ignorant, that through ignorance we might fear,
through watchfulness be corrected, as He Himself said: "Be ye ready, for ye know not at
what hour the Son of Man cometh." For the soldier does not know how to watch in the camp
unless he knows that war is at hand.

211. Wherefore at another time also the Lord Himself when asked by his Apostles (Yes, for
they did not understand it as Arius did, but believed that the Son of God knew the future.
For unless they had believed this, they would never have asked the question.)-the Lord, I
say, when asked when He would restore the kingdom to Israel, did not say that He did not
know, but says: "It is not for you to know the times or years, which the Father hath put
in His own power." Mark what He said: It is not for you to know! Read again, "It is not
for you." "For you," He said, not "for Me," for now He spoke not according to His own
perfection but as was profitable to the human body and our soul. "For you" therefore He
said, not "for Me." 212. Which example the Apostle also followed: "But of the times and
seasons, brethren," he says, "ye have no need that I write unto you." Thus not even the
Apostle himself, the servant of Christ, said that he knew not the seasons, but that there
was no need for the people to be taught; for they ought ever to be armed with spiritual
armour, that the virtue of Christ may stand forth in each one. But when the Lord says: "Of
the times which the Father hath put in His own power, " He certainly cannot be without a
share in His Father's knowledge, in whose power He is by no means without a share. For
power grows out of wisdom and virtue; and Christ is both of these.

213. But you ask, why did He not refuse His disciples as one who knew, but would not say;
and, why did He state instead that neither the angels nor the Son knew? I too will ask you
why God says in Genesis: "I will go down now, and see whether they have done altogether
according to the cry that is come unto Me. And if not, that I may know." Why does
Scripture also say of God: "And the Lord came down to see the city and the tower, which
the sons of men builded." Why also does the prophet say in the Book of the Psalms: "The
Lord looked down upon the children of men, to see if there were any that did understand,
and that did seek God"? Just as though in one place, if God had not descended, and in the
other, if He had not looked down, He would have been ignorant either of men's work or of
their merits.

214. But in the Gospel of Luke also thou hast the same, for the Father says: "What shall I
do? I will send My beloved Son; it may be that they will reverence Him." In Matthew and in
Mark thou hast: "But He sent His only Son, saying: they will reverence My Son;" In one
book He says: "It may be that they will reverence My Son;" and is in doubt as though He
does not know; for this is the language of one in doubt. But in the two other books He
says: "They will reverence My Son;" that is, He declares that reverence will be shown.
215. But God can neither be in doubt, nor can He be deceived. For he only is in doubt, who
is ignorant of the future; and he is deceived, who has predicted one thing, whilst another
has happened. Yet what is plainer than the fact that Scripture states the Father to have
said one thing of the Son, and that the same Scripture proves another think to have taken
place? The Son was beaten, He was mocked, was crucified, and died. He suffered much worse
things in the flesh than those servants who had been appointed before. Was the Father
deceived, or was He ignorant of it, or was He unable to give help? But He that is true
cannot make a mistake; for it is written: "God is faithful Who doth not lie." . How was He
ignorant, Who knows all? What could He not do, Who could do all?

216. Yet if either He was ignorant, or had not power (for you would sooner agree to say
that the Father did not know than own that the Son knows), you see from this very fact
that the Son is of one Substance with the Father; seeing that the Son like the Father (to
speak in accordance with your foolish ideas) does not know all things, and cannot do all
things. For I am not so eager or rash in giving praise to the Son as to dare to say that
the Son can do more than the Father; for I make no distinction of power between the Father
and the Son. 217. But perhaps you say that the Father did not say so, but that the Son
erred about the Father. So now you convict the Son not only of weakness, but also of
blasphemy and lying. However if you do not believe the Son with regard to the Father,
neither may you believe Him with regard to that. For if He wished to deceive us in saying
that the Father was in doubt as though He knew not what would take place, He wished also
to deceive us about Himself in saying that He did not know the future. It would be far
more endurable for Him to stretch the veil of ignorance in front of that which He does of
His own accord, than that He should seem to be deluded by a result contrary to what He had
foretold in the things He had declared of His Father.

218. But neither is the Father deceived not does the Son deceive. It is the custom of the
holy Scriptures to speak thus, as the examples I have already given, and many others
testify, so that God feigns not to know what He does know. In this then a unity of
Godhead, and a unity of character is proved to exist in the Father and in the Son; seeing
that, as God the Father hides what is known to Him, so also the Son, Who is the image of
God in this respect, hides what is known to Him.

CHAPTER XVIII.

Wishing to give a reason for the Lord's answer to the apostles, he assigns the one
received to Christ's tenderness. Then when another reason is supplied by others he
confesses that it is true; for the Lord spoke it by reason of His human feelings. Hence he
gathers that the knowledge of the Father and the Son is equal, and that the Son is not
inferior to the Father. After having set beside the text, in which He is said to be
inferior, another whereby He is declared to be equal, he censures the rashness of the
Arians in judging about the Son, and shows that whilst they wickedly make Him to be
inferior, He is rightly called a Stone by Himself. 219. We have been taught therefore that
the Son of God is not ignorant of the future. If they confess this, I too-that I may now
answer why He declared that neither angels, nor the Son, but only the Father knows-call to
mind His wonted love for His disciples also in this passage, and His grace, which by its
very frequency ought to have been known to all. For the Lord, filled with deep love for
His disciples, when they asked from Him what He thought unprofitable for them to know,
prefers to seem ignorant of what He knows, rather than to refuse an answer. He loves
rather to provide what is useful for us, than to show His own power.

220. There are, however, some not so faint-hearted as I. For I would rather fear the deep
things of God, than be wise. There are some, however, relying on the words: "And Jesus
increased in age and in wisdom and in favour with God and man," who boldly say, that
according to His Godhead indeed He could not be ignorant of the future, but that in His
assumption of our human state He said that He as Son of Man was in ignorance before His
crucifixion. For when He speaks of the Son, He does not speak as it were of another; for
He Himself is our Lord the Son of God and the Son of a Virgin. But by a word which
embraces both, He guides our mind, so that He as Son of Man according to His adoption of
our ignorance and growth of knowledge, might be believed as yet not fully to have known
all things. For it is not for us to know the future. Thus He seems to be ignorant in that
state in which He makes progress. For how does He progress according to His Godhead, in
Whom the fulness of the Godhead dwells? Or what is there which the Son of God does not
know, Who said: "Why think ye evil in your hearts?" How does He not know, of Whom
Scripture says: "But Jesus knew their thoughts"?

221. This is what others say, but I-to return to my former point, where I stated it was
written of the Father: "It may be they will reverence My Sen,"-I think indeed this was
written in order that the Father, as He was speaking of men, might also seem to have
spoken with human feelings. But still more am I inclined to think that the Son Who went
about with men, and lived the life of man, and took upon Him our flesh, assumed also our
feelings; so that after our ignorance He might say He knew not, though there was not
anything He did not know. For though He seemed to be a man in the reality of His body, yet
was He Life, and Light, and virtue came out of Him, to heal the wounds of the injured by
the power of His Majesty. 222. Ye see then that this matter has been solved for you, since
the saying of the Son is referred to the assumption of our state in its fulness, and it
was thus written concerning the Father, in order that you might cease to cavil at the Son.

223. There was nothing then of which the Son of God was ignorant, for there was nothing of
which the Father was ignorant. But if the Son was ignorant of nothing, as we now conclude,
let them say in what respect they wish Him to seem to be inferior. If God has begotten a
Son inferior to Himself, He has granted Him less. If He has granted Him less, He either
wished to give less, or could only give less. But the Father is neither weak nor envious,
seeing that there was neither will nor power before the Son. For wherein is He inferior,
Who has all things even as the Father has them? He has received all things from the Father
by right of His Generation, and has shown forth the Father wholly by the glory of His
Majesty. 224. It is written, they say: "For the Father is greater than I." It is also
written: "He thought it not robbery to be equal with God" It is written again that the
Jews wished to kill Him, because He said He was the Son of God, making Himself equal with
God. It is written: "I and My Father are one." They read "one" they do not read "many."
Can He then be both inferior and equal in the same Nature? Nay, the one refers to His
Godhead, the other to His flesh.

225. They say He is inferior: I ask who has measured it, who is of so overweening a heart,
as to place the Father and the Son before his judgment seat to decide upon which is the
greater? "My heart is not haughty nor are mine eyes raised unto vanity," says David. King
David feared to raise his heart in pride in human affairs, but we raise ours even in
opposition to the divine secrets. Who shall decide about the Son of God? Thrones,
dominions, angels, powers? But archangels give attendance and serve Him, cherubim and
seraphim minister to Him and praise Him. Who then decides about the Son of God, on reading
that the Father Himself knows the Son, but will not judge Him. "For no man knoweth the
Son, but the Father." "Knoweth" it says, not "judgeth." It is one thing to know, another
to judge. The Father has knowledge in Himself. The Son has no power superior to Himself.
And again: "No man knoweth the Father, but the Son;" and He Himself knows the Father, as
the Father knows Him.

226. But thou sayest that He said He was inferior, He said also He was a Stone. Thou
sayest more and yet dost impiously attack Him. I say less and with reverence add to His
honour. Thou sayest He is inferior and confessest Him to be above the angels. I say He is
less than the angels, yet do not take from His honour; for I do not refute His Godhead,
but I do proclaim His pity.

CHAPTER XIX.

The Saint having turned to God the Father, explains why he does not deride that the Son is
inferior to the Father, then he declares it is not for him to measure the Son of God,
since it was given to an angel-nay, perhaps even to Christ as man-to measure merely
Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash
thing to hold discussions on the divine Generation. Since so great a sign of human
generation has been given by Isaiah, we ought not to make comparisons in divine things.
Lastly he shows how carefully we ought to avoid the pride of Arius, by putting before us
various examples of Scriptures. 227. To Thee now, Almighty Father, do I direct my words
with tears. I indeed have readily called Thee inapproachable, incomprehensible,
inestimable; but I dared not say Thy Son was inferior to Thyself. For when I read that He
is the Brightness of Thy glory, and the Image of Thy Person, I fear lest, in saying that
the Image of Thy Person is inferior, I should seem to say that Thy Person is inferior, of
which the Son is the Image; for the fulness of Thy Godhead is wholly in the Son. I have
often read, I freely believe, that Thou and Thy Son and the Holy Spirit are boundless,
unmeasurable, inestimable, ineffable. And therefore I cannot appraise Thee so as to weigh
Thee.

228. But be it so, that I desired with a daring and rash spirit to measure Thee? From
whence, I ask, shall I measure Thee, The prophet saw a line of flax with which the angel
measured Jerusalem. An angel was measuring, not Arius. And he was measuring Jerusalem, not
God. And perchance even an angel could not measure Jerusalem, for it was a man. Thus it is
written: "I raised mine eyes and saw and beheld a man, and in his hand there was a line of
flax." He was a man, for a type of the body that was to be assumed was thus shown. He was
a man, of whom it was said: "There cometh a man after me, Whose shoe's latchet I am not
worthy to unloose." Therefore Christ in a type measures Jerusalem. Arius measures God.
229. Even Satan transforms himself into an angel of light; what wonder then if Arius
imitates his Author in taking upon himself what is forbidden? Though his father the devil
did it not in his own case, that man with intolerable blasphemy assumes to himself the
knowledge of divine secrets and the mysteries of the heavenly Generation. For the devil
confessed the true Son of God, Arius denies Him.

230. If, then, I cannot measure Thee, Almighty Father, can I without blasphemy discuss the
secrets of Thy Generation? Can I say there is anything more or less between Thee and Thy
Son when He Himself Who was begotten of Thee, says: "All things which the Father hath are
Mine." Who has made Me a judge and a divider of human affairs? This the Son says, and do
we claim to make a division and to give judgment between the Father and the Son? A right
feeling of duty avoids arbiters even in the division of an inheritance. And shall we
become arbiters, to divide between Thee and Thy Son the glory of the uncreated Substance?
231. "This generation," it says, "is an evil generation. It seeketh a sign, and there
shall no sign be given it, but the sign of Jonas the prophet." A sign of the Godhead then
is not given, but only of the Incarnation. Thus when about to speak of the Incarnation the
prophet says: "Ask thee a sign." And when the king had said: "I will not ask, neither will
I tempt the Lord," the answer was: "Behold a Virgin shall conceive." Therefore we cannot
see a sign of the Godhead, and do we seek a measure of it? Alas! woe is me! we impiously
dare to discuss Him, to Whom we cannot worthily pray!

232. Let the Arians see to what they do. I have unlawfully compared Thee, O Father, with
Thy works in saying that Thou art greater than all. If greater than Thy Son, as Arius
maintains, I have judged wickedly. Concerning Thee first will that judgment be. For no
choice can be made except by comparison, nor can anyone be put before another without a
decision being first given on Himself. 233. It is not lawful for us to swear by heaven,
but it is lawful to judge about God. Yet Thou hast given to Thy Son alone judgment over
all. 234. John feared to baptize the flesh of the Lord, John forbade Him, saying: "I have
need to be baptized of Thee, and comest Thou to me?" And shall I bring Christ under my
judgment.? 235. Moses excuses himself from the Priesthood, Peter is for avoiding the
obedience demanded in the Ministry; and does Arius examine even the deep things of God?
But Arius is not the Holy Spirit. Nay, it was said even to Arius and to all men: "Seek not
that which is too deep for thee."

236. Moses is prevented from seeing the face of God; Arius merited to see it in secret.
Moses and Aaron among His Priests. Moses who appeared with the Lord in glory, that Moses
then saw only the back parts of God in appearance; Arius beholds God wholly face to face!
But "no one," it says, "can see My face and live." 237. Paul also speaks of inferior
beings: "We know in part and we prophesy in part." Arius says: "I know God altogether and
not in part." Thus Paul is inferior to Arius, and the vessel of election knows in part,
but the vessel of perdition knows wholly. "I know," he says, "a man, whether in the body
or out of the body, I cannot tell, God knoweth, how he was caught up into Paradise and
heard unspeakable words." Paul carried up to the third heaven, knew not himself; Arius
rolling in filth, knows God. Paul says of himself: "God knows;" Arius says of God: "I
know."

238. But Arius was not caught up to heaven, although he followed him who with accursed
boastfulness presumed on what was divine, saying: "I will set my throne upon the clouds; I
will be like the Most High." For as he said: "I will be like the Most High," so too Arius
wishes the Most High Son of God to seem like himself, Whom he does not worship in the
eternal glory of His Godhead, but measures by the weakness of the flesh.


ON THE HOLY SPIRIT
==================

ON THE HOLY SPIRIT Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

INTRODUCTION

The choice of Gideon was a figure of our Lord's Incarnation, the sacrifice of a kid, of
the satisfaction for sins in the body of Christ; that of the bullock, of the abolition of
profane rites; and in the three hundred soldiers was a type of the future redemptic
through the cross. The seeking of various signs by Gideon was also a mystery, for by the
dryness and moistening of the fleece was signified the falling away of the Jews and the
calling of the Gentiles, by the water received in a baSin the washing of t apostles' feet.
St. Ambrose prays that his own pollution may be washed away, and praises the loving-
kindness of Christ. The same water sent forth by the Son of God effects marvellous
conversions; it cannot, however, be sent by any other, since it is the pouring forth of
the Holy Spirit, Who is subject to no external power.

1. When Jerubbaal, as we read, was beating out wheat under an oak, he received a message
from God in order that he might bring the people of God from the power of strangers into
liberty. Nor is it a matter of wonder if he was chosen for grace, seeing that even then,
being appointed under the shadow of the holy cross and of the adorable Wisdom in the
predestined mystery of the future Incarnation, he was bringing forth the visible grains of
the fruitful corn from their hiding places, and was [mystically] separating the elect of
the saints from the refuse of the empty chaff. For these elect, as though trained with the
rod of truth, laying aside the superfluities of the old man together with his deeds, are
gathered in the Church as in a winepress. or the Church is the winepress of the eternal
fountain, since from her wells forth the juice of the heavenly Vine.

2. And Gideon, moved by that message, when he heard that, though thousands of the people
failed, God would deliver His own from their enemies by means of one man, offered a kid,
and according to the word of the Angel, laid its flesh and the unleavened cakes upon the
rock, and poured the broth upon them. And as soon as the Angel touched them with the end
of the staff which he bore, fire burst forth out of the rock, and so the sacrifice which
he was offering was consumed. By which it seems clear that that rock was a figure of the
Body of Christ, for it is written: "They drank of that rock that followed them, and that
rock was Christ." Which certainly refers not to His Godhead, but to His Flesh, which
watered the hearts of the thirsting people with the perpetual stream of His Blood.

3. Even at that time was it declared in a mystery that the Lord Jesus in His Flesh would,
when crucified, do away the sins of the whole world, and not only the deeds of the body,
but the desires of the soul. For the flesh of the kid refers to sins of deed, the broth to
the enticements of desire as it is written: "For the people lusted' an evil lust, and
said, Who shall give us flesh to eat?" That the Angel then stretched forth his staff, and
touched the rock, from which fire went out, shows that the Flesh of the Lord, being filled
with the Divine Spirit, would burn away all the sins of human frailty. Wherefore, also,
the Lord says: "I am come to send fire upon the earth." 4. Then the man, instructed and
fore-knowing what was to be, observes the heavenly mysteries, and therefore, according to
the warning, slew the bullock destined by his father to idols, and himself offered to God
another bullock seven years old. By doing which he most plainly showed that after the
coming of the Lord all Gentile sacrifices should be done away, and that only the sacrifice
of the Lord's passion should be offered for the redemption of the people. For that bullock
was, in a type, Christ, in Whom, as Esaias said, dwelt the fulness of the seven gifts of
the Spirit. This bullock Abraham also offered when he saw the day of the Lord and was
glad. He it is Who was offered at one time in the type of a kid, at another in that of a
sheep, at another in that of a bullock. Of a kid, because He is a sacrifice for sin; of a
sheep, because He is an unresisting victim; of a bullock, because He is a victim without
blemish.

5. Holy Gideon then saw the mystery beforehand. Next he chose out three hundred for the
battle, so as to show that the world should be freed from the incursion of worse enemies,
not by the multitude of their number, but by the mystery of the cross. And yet, though he
was brave and faithful, he asked of the Lord yet fuller proofs of future victory, saying:
"If Thou wilt save Israel by mine hand, O Lord, as Thou hast said, behold I will put a
fleece of wool on the threshing-floor, and if there shall be dew on the fleece and dryness
on all the ground, I shall know that Thou wilt deliver the people by my hand according to
Thy promise. And it was so." Afterwards he asked in addition that dew should descend on
all the earth and dryness be on the fleece. 6. Some one perhaps will enquire whether he
does not seem to have been wanting in faith, seeing that after being instructed by many
signs he asked still more. But how can he seem to have asked as if doubting or wanting in
faith, who was speaking in mysteries? He was not then doubtful, but careful that we should
not doubt. For how could he be doubtful whose prayer was effectual? And how could he have
begun the battle without fear, unless he had understood the message of God? for the dew on
the fleece signified the faith among the Jews, because the words of God come down like the
dew.

7. So when the whole world was parched with the drought of Gentile superstition, then came
that dew of the heavenly visits on the fleece. But after that the lost sheep of the house
of Israel (whom I think that the figure of the Jewish fleece shadowed forth), after that
those sheep, I say, "had refused the fountain of living water," the dew of moistening
faith dried up in the breasts of the Jews, and that divine Fountain turned away its course
to the hearts of the Gentiles. Whence it has come to pass that now the whole world is
moistened with the dew of faith, but the Jews have lost their prophets and counsellors. 8.
Nor is it strange that they should suffer the drought of unbelief, whom the Lord deprived
of the fertilising of the shower of prophecy, saying: "I will command My clouds that they
rain not upon that vineyard." For there is a health-giving shower of salutary grace, as
David also said: "He came down like rain upon a fleece. and like drops that drop upon the
earth." The divine Scriptures promised us this rain upon the whole earth, to water the
world with the dew of the Divine Spirit at the coming of the Saviour. The Lord, then, has
now come, and the rain has come; the Lord has come bringing the heavenly drops with Him,
and so now we drink, who before were thirsty, and with an interior draught drink in that
Divine Spirit.

9. Holy Gideon, then, foresaw this, that the nations of the Gentiles also would drink by
the reception of faith, and therefore he enquired more diligently, for the caution of the
saints is necessary. Insomuch that also Joshua the son of Nun, when he saw the captain of
the heavenly host, enquired: "Art thou for us, or for our adversaries?" lest, perchance,
he might be deceived by some stratagem of the adversary. 10. Nor was it without a reason
that he put the fleece neither in a field nor in a meadow, but in a threshing-floor, where
is the harvest of the wheat: "For the harvest is plenteous, but the labourers are few;"
because that, through faith in the Lord, there was about to be a harvest fruitful in
virtues. 11. Nor, again, was it without a reason that he dried the fleece of the Jews, and
put the dew from it into a basin, so that it was filled with water, yet he did not himself
wash his feet in that dew. The prerogative of so great a mystery was to be given to
another. He was being waited for Who alone could wash away the filth of all. Gideon was
not great enough to claim this mystery for himself, but "the Son of Man came not to be
ministered unto, but to minister." Let us, then, recognize in Whom these mysteries are
seen to be accomplished. Not in holy Gideon, for they were still at their commencement.
Therefore the Gentiles were surpassed, for dryness was still upon the Gentiles, and
therefore did Israel surpass them, for then did the dew remain on the fleece.

12. Let us come now to the Gospel of God. I find the Lord stripping Himself of His
garments, and girding Himself with a towel, pouring water into a basin, and washing the
disciples' feet. That heavenly dew was this water, this was foretold, namely, that the
Lord Jesus Christ would wash the feet of His disciples in that heavenly dew. And now let
the feet of our minds be stretched out. The Lord Jesus wills also to wash our feet, for He
says, not to Peter alone, but to each of the faithful: "If I wash not thy feet thou wilt
have no part with Me." 13. Come, then, Lord Jesus, put off Thy garments, which Thou didst
put on for my sake; be Thou stripped that Thou mayest clothe us with Thy mercy. Gird
Thyself for our sakes with a towel, that Thou mayest gird us with Thy gift of immortality.
Pour water into the basin, wash not only our feet but also the head, and not only of the
body, but also the footsteps of the soul. I wish to put off all the filth of our frailty,
so that I also may say: "By night I have put off my coat, how shall I put it on? I have
washed my feet, how shall I defile them?" )

14. How great is that excellence! As a servant, Thou dost wash the feet of Thy disciples;
as God, Thou sendest dew from heaven. Nor dost Thou wash the feet only, but also invitest
us to sit down with Thee, and by the example of Thy dignity dost exhort us, saying: "Ye
call Me Master and Lord, and ye do well, for so I am. If, then, I the Lord and Master have
washed your feet, ye ought also to wash one another's feet." 15. I, then, wish also myself
to wash the feet of my brethren, I wish to fulfil the commandment of my Lord, I will not
be ashamed in myself, nor disdain what He Himself did first. Good is the mystery of
humility, because while washing the pollutions of others I wash away my own. But all were
not able to exhaust this mystery. Abraham was, indeed, willing to wash feet, but because
of a feeling of hospitality. Gideon, too, was willing to wash the feet of the Angel of the
Lord who appeared to him, but his willingness was confined to one; he was willing as one
who would do a service, not as one who would confer fellowship with himself. This is a
great mystery which no one knew. Lastly, the Lord said to Peter: "What I do thou knowest
not now, but shalt know hereafter." This, I say, is a divine mystery which even they who
wash will enquire into. It is not, then, the simple water of the heavenly mystery whereby
we attain to be found worthy of having part with Christ.

16. There is also a certain water which we put into the basin of our soul, water from the
fleece and from the Book of Judges; water, too, from the Book of Psalms. It is the water
of the message from heaven. Let, then, this water, O Lord Jesus, come into my soul, into
my flesh, that through the moisture of this rain the valleys of our minds and the fields
of our hearts may grow green. May the drops from Thee come upon me, shedding forth grace
and immortality. Wash the steps of my mind that I may not sin again. Wash the heel of my
soul, that I may be able to efface the curse, that I feel not the serpent's bite on the
foot of my soul, but, as Thou Thyself hast bidden those who follow Thee, may tread on
serpents and scorpions with uninjured foot. Thou hast redeemed the world, redeem the soul
of a single sinner.

17. This is the special excellence of Thy loving-kindness, wherewith Thou hast redeemed
the whole world one by one. Elijah was sent to one widow; Elisha cleansed one; Thou, O
Lord Jesus, hast at this day cleansed a thousand. How many in the city of Rome, how many
at Alexandria, how many at Antioch, how many also at Constantinople! For even
Constantinople has received the word of God, and has received evident proofs of Thy
judgment. For so long as she cherished the Arians' poison in her bosom, disquieted by
neighbouring wars, she echoed with hostile arms around. But so soon as she rejected those
who were alien from the faith she received as a suppliant the enemy himself, the judge of
kings, whom she had always been wont to fear, she buried him when dead, and retains him
entombed. How many, then, hast Thou cleansed at Constantinople, how many, lastly, at this
day in the whole world!

18. Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not;
for ours is the ministry, but the sacraments are Thine. For it is not in man's power to
confer what is divine, but it is, O Lord, Thy gift and that of the Father, as Thou hast
spoken by the prophets, saying: "I will pour out of My Spirit upon all flesh, and their
sons and their daughters shall prophesy." This is that typical dew from heaven, this is
that gracious rain, as we read: "Agracious rain, dividing for His inheritance." For the
Holy Spirit is not subject to any foreign power or law, but is the Arbiter of this own
freedom, dividing all things according to the decision of His own will, to each, as we
read, severally as He wills.

CHAPTER I.

St. Ambrose commences his argument by complimenting the Emperor, both for his faith and
for the restitution of the Basilica to the Church; then having urged that his opponents,
if they affirm that the Holy Spirit is not a servant, cannot deny Him to be above all,
adds that the same Spirit, when He said, "All things serve Thee," showed plainly that He
was distinct from creatures; which point he also establishes by other evidence. 19. The
Holy Spirit, then, is not amongst but above all things. For (since you, most merciful
Emperor, are so fully instructed concerning the Son of God as to be able yourself to teach
others) I will not detain you longer, as you desire and claim to be told something more
exactly [concerning Him], especially since you lately showed yourself to be so pleased by
an argument of this nature, as to command the Basilica to be restored to the Church
without any one urging you.

20. So, then, we have received the grace of your faith and the reward of our own; for we
cannot say otherwise than that it was of the grace of the Holy Spirit, that when all were
unconscious of it, you suddenly restored the Basilica. This is the gift, I say, this the
work of the Holy Spirit, Who indeed was at that time preached by us, but was working in
you. 21 And I do not regret the losses of the previous time, since the sequestration of
that Basilica resulted in the gain of a sort of usury. For you sequestrated the Basilica,
that you might give proof of your faith. And so your piety fulfilled its intention, which
had sequestered that it might give proof, and so gave proof as to restore. I did not lose
the fruit, and I have your judgment, and it has been made clear to all that, with a
certain diversity of action, there was in you no diversity of opinion. It was made clear,
I say, to all, that it was not of yourself that you sequestrated, that it was of yourself
when you restored it.

22. Now let us establish by evidence what we have said. The first point in the discussion
is that all things serve. Now it is clear that all things serve, since it is written: "All
things serve Thee." This the Spirit said through the prophet. He did not say, We serve,
but, "serve Thee," that you might believe that He Himself is excepted from serving. So,
then, since all things serve, and the Spirit does not serve, the Holy Spirit is certainly
not included amongst all things. 23. For if we say that the Holy Spirit is included
amongst all things, certainly when we read that the Spirit searches the deep things of
God, we deny that God the Father is over all. For since the Spirit is of God, and is the
Spirit of His mouth, how can we say that the Holy Spirit is included amongst all things,
seeing that God, Whose is the Spirit, is over all, possessing certainly fulness of
perfection and perfect power.

25. But lest the objectors should think that the Apostle was in error, let them learn whom
he followed as his authority for his belief. The Lord said in the Gospel: "When the
Paraclete is come, Whom I will send to you from My Father, even the Spirit of Truth which
proceedeth from the Father, He shall bear witness of Me." So the Holy Spirit both proceeds
from the Father, and bears witness of the Son. For the witness Who is both faithful and
true bears witness of the Father, than which witness nothing is more full for the
expression of the Divine Majesty, nothing more clear as to the Unity of the Divine Power,
since the Spirit has the same knowledge as the Son, Who is the witness and inseparable
sharer of the Father's secrets. 26. He excludes, then, the fellowship and number of
creatures from the knowledge of God, but by not excluding the Holy Spirit, He shows that
He is not of the fellowship of creatures. So that the passage which is read in the Gospel:
"For no man hath seen God at any time, save the Only-begotten Son Who is in the bosom of
the Father He hath declared Him," also pertains to the exclusion of the Holy Spirit. For
how has He not seen God Who searches even the deep things of God? How has He not seen God
Who knows the things which are of God? How has He not seen God Who is of God? So, since it
is laid down that no one has seen God at any time, whereas the Holy Spirit has seen Him,
clearly the Holy Spirit is excepted. He, then, is above all Who is excluded from all.

CHAPTER II.

The words, "All things were made by Him," are not a proof that the Holy Spirit is included
amongst all things, since He was not made. For otherwise it could be proved by other
passages that the Son, and even the Father Himself, must be numbered amongst all things,
which would be similar irreverence. 27. This seems, gracious Emperor, to be a full account
of our right feeling, but to the impious it does not seem so. Observe what they are
striving after. For the heretics are wont to say that the Holy Spirit is to be reckoned
amongst all things, because it is written of God the Son: "All things were made by Him."
28. How utterly confused is a course of argument which does not hold to the truth, and is
involved in an inverted order of statements. For this argument would be of value for the
statement that the Holy Spirit is amongst all things, if they proved that He was made. For
Scripture says that all things which were made were made by the Son; but since we are not
taught that the Holy Spirit was made, He certainly cannot be proved to be amongst all
things Who was neither made as all things are, nor created. To me this testimony is of use
for establishing each point; firstly, that He is proved to be above all things, because He
was not made; and secondly, that because He is above all things, He is seen not to have
been made, and is not to be numbered amongst those things which were made.

29. But if any one, because the Evangelist stated that all things were made by the Word,
making no exception of the Holy Spirit (although the Spirit of God speaking in John said:
"All things were made by Him,"and said not we were all things which were made; whilst the
Lord Himself distinctly showed that the Spirit of God spoke in the Evangelists, saying,
"For it will not be you that speak, but the Spirit of your Father that speaketh in you"),
yet if any one, as I said, does not except the Holy Spirit in this place, but numbers Him
amongst all, he consequently does not except the Son of God in that passage where the
Apostle says: "Yet to us there is one God the Father, of Whom are all things, and we by
Him." But that he may know that the Son is not amongst all things, let him read what
follows, for when he says: "And one Lord Jesus Christ, by Whom are all things," he
certainly excepts the Son of God from all, who also excepted the Father.

30. But it is equal irreverence to detract from the dignity of the Father, or the Son, or
the Holy Spirit. For he believes not in the Father who does not believe in the Son, nor
does he believe in the Son of God who does not believe in the Spirit, nor can faith stand
without the rule of truth. For he who has begun to deny the oneness of power in the Father
and the Son and the Holy Spirit certainly cannot prove his divided faith in points where
there is no division. So, then, since complete piety is to believe rightly, so complete
impiety is to believe wrongly. 31. Therefore they who think that the Holy Spirit ought to
be numbered amongst all things, because they read that all things were made by the Son,
must needs also think that the Son is to be numbered amongst all things, because they
read: "All things are of God." But, consequently, they also do not separate the Father
from all things, who do not separate the Son from all creatures, since, as all things are
of the Father, so, too, all things are by the Son. And the Apostle, because of his
foresight in the Spirit, used this very expression, lest he should seem to the impious who
had heard that the Son had said, "That which My Father hath given Me is greater than all,"
to have included the Son amongst all.

CHAPTER III.

The statement of the Apostle, that all things are of the Father by the Son, does not
separate the Spirit from Their company, since what is referred to one Person is also
attributed to each. So those baptized in the Name of Christ are held to be baptized in the
Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three
Persons, otherwise the baptism will be null. This also applies to baptism in the Name of
the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father
and the Son, it will necessarily follow from other passages that the Father will be
subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the
latter is His witness, not His servant. Where the Son is spoken of as being before all, it
is to be understood of creatures. The great dignity of the Holy Spirit is proved by the
absence of forgiveness for the sin against Him. How it is that such sin cannot be
forgiven, and how the Spirit is one.

32. But perhaps some one may say that there was a reason why the writer said that all
things were of the Father, and all things through the Son, but made no mention of the Holy
Spirit, and would obtain the foundation of an argument from this. But if he persists in
his perverse interpretation, in how many passages will he find the power of the Holy
Spirit asserted, in which Scripture has stated nothing concerning either the Father or the
Son, but has left it to be understood? 40. Where, then, the grace of the Spirit is
asserted, is that of God the Father or of the Only-begotten Son denied? By no means; for
as the Father is in the Son, and the Son in the Father, so, too, "the love of God is shed
abroad in our hearts by the Holy Spirit, Who hath been given us." And as he who is blessed
in Christ is blessed in the Name of the Father, and of the Son, and of the Holy Spirit,
because the Name is one and the Power one; so, too, when any divine operation, whether of
the Father, or of the Son, or of the Holy Spirit, is treated of, it is not referred only
to the Holy Spirit, but also to the Father and the Son, and not only to the Father, but
also to the Son and the Spirit.

41. Then, too, the Ethiopian eunuch of Queen Candace, when baptized in Christ, obtained
the fulness of the sacrament. And they who said that they knew not of any Holy Spirit,
although they said that they had been baptized with John's baptism, were baptized
afterwards, because John baptized for the remission of sins in the Name of the coming
Jesus, not in his own. And so they knew not the Spirit, because in the form in which John
baptized they had not received baptism in the Name of Christ. For John, though he did not
baptize in the Spirit, nevertheless preached Christ and the Spirit. And then, when he was
questioned whether he were perchance himself the Christ, he answered: "I baptize you with
water, but a stronger than I shall come, Whose shoes I am not worthy to bear, He shall
baptize you with the Holy Spirit and with fire." They therefore, because they had been
baptized neither in the Name of Christ nor with faith in the Holy Spirit, could not
receive the sacrament of baptism.

42. So they were baptized in the Name of Jesus Christ, and baptism was not repeated in
their case, but administered differently, for there is but one baptism. But where there is
not the complete sacrament of baptism, there is not considered to be a commencement nor
any kind of baptism. But baptism is complete if one confess the Father, the Son, and the
Holy Spirit. If you deny One you overthrow the whole. And just as if you mention in words
One only, either the Father, or the Son, or the Holy Spirit, and in your belief do not
deny either the Father, the Son, or the Holy Spirit, the mystery of the faith is complete,
so, too, although you name the Father, Son, and Holy Spirit, and lessen the power of
either the Father, the Son, or the Holy Spirit, the whole mystery is made empty. And,
lastly, they who had said: "We have not heard if there be any Holy Spirit, were baptized
afterwards in the Name of the Lord Jesus Christ." And this was an additional abundance of
grace, for now through Paul's preaching they knew the Holy Spirit.

43. Nor ought it to seem opposed to this, that although subsequently mention is not made
of the Spirit, He is yet believed in, and what had not been mentioned in words is
expressed in belief. For when it is said, "In the Name of our Lord Jesus Christ," the
mystery is complete through the oneness of the Name, and the Spirit is not separated from
the baptism of Christ, since John baptized unto repentance, Christ in the Spirit. 44. Let
us now consider whether as we read that the sacrament of baptism in the Name of Christ was
complete, so, too, when the Holy Spirit alone is named, anything is wanting to the
completeness of the mystery. Let us follow out the argument that he who has named One has
signified the Trinity. If you name Christ, you imply both God the Father by Whom the Son
was anointed, and the Son Himself Who was anointed, and the Holy Spirit with Whom He was
anointed. For it is written: "This Jesus of Nazareth, Whom God anointed with the Holy
Spirit." And if you name the Father, you denote equally His Son and the Spirit of His
mouth, if, that is, you apprehend it in your heart. And if you speak of the Spirit, you
name also God the Father, from Whom the Spirit proceeds, and the Son, inasmuch as He is
also the Spirit of the Son.

45. Wherefore that authority may also be joined to reason Scripture indicates that we can
also be rightly baptized in the Spirit, when the Lord says: "But ye shall be baptized in
the Holy Spirit." And in another place the Apostle says: "For we were all baptized in the
body itself into one Spirit." The work is one, for the mystery is one; the baptism one,
for there was one death on behalf of the world; there is, then, a oneness of working, a
oneness of setting forth, which cannot be separated. 46. But if in this place the Spirit
be separated from the operation of the Father and the Son, because it is said, All things
are of God, and all things are through the Son, then, too, when the Apostle says of
Christ, "Who is over all, God blessed for ever," He set Christ not only above all
creatures, but (which it is impious to say) above the Father also. But God forbid, for the
Father is not amongst all things, is not amongst a kind of crowd of His own creatures. The
whole creation is below, over all is the Godhead of the Father, the Son, and the Holy
Spirit. The former serves, the latter rules; the former is subject, the latter reigns; the
former is the work. the latter the author of the work; the former, without exception,
worships, the latter is worshipped by all without exception.

47. Lastly, of the Son it is written: "And let all the angels of God worship Him." You do
not find, Let the Holy Spirit worship. And farther on: "To which of the angels said He at
any time, Sit thou on My right hand till I make thine enemies the footstool of thy feet?
Are they not all," says he, "ministering spirits who are sent to minister?" When he says
All, does he include the Holy Spirit? Certainly not, because Angels and the other Powers
are destined to serve in ministering and obedience to the Son of God. 48. But in truth the
Holy Spirit is not a minister but a witness of the Son, as the Son Himself said of Him:
"He shall bear witness of Me." The Spirit, then, is a witness of the Son. He who is a
witness knows all things, as God the Father is a witness. For so you read in later
passages, for our salvation was confirmed to us by God bearing witness by signs and
wonders and by manifold powers and by distributions of the Holy Spirit. He who divides as
he will is certainly above all, not amongst all, for to divide is the gift of the worker,
not an innate part of the work itself.

49. If the Son is above all, through Whom our salvation received its commencement, so that
it might be preached, certainly God the Father also, Who testifies and gives confirmation
concerning our salvation by signs and wonders, is excepted from all. In like manner the
Spirit, Who bears witness to our salvation by His diversities of gifts, is not to be
numbered with the crowd of creatures, but to be reckoned with the Father and the Son; Who,
when He divides, is not Himself divided by cutting off Himself, for being indivisible He
loses nothing when He gives to all, as also the Son, when the Father receives the kingdom,
loses nothing, nor does the Father, when He gives that which is His to the Son, suffer
loss. We know, then, by the testimony of the Son that there is no loss in the division of
spiritual grace; for He Who breathes where He wills is everywhere free from loss.
Concerning which power we shall speak more fully farther on.

50. In the meanwhile, since our intention is to prove in due order that the Spirit is not
to be reckoned amongst all things, let us take the Apostle, whose words they call
inquestion, as an authority for this position. For what "all things" would be, whether
visible or invisible, he himself declared when he said: "For in Him were all things
created in the heavens and in earth." You see that "all things" is spoken of things in the
heavens, and of things in earth, for in the heavens are also invisible things which were
made. 51. But that no one should be ignorant of this he added those of whom he was
speaking: "Whether thrones or dominions or principalities or powers, all things were
created by Him and in Him, and He is before all, and in Him all things consist." Does he,
then, include the Holy Spirit here amongst creatures? Or when he says that the Son of God
is before all things, is he to be supposed to have said that He is before the Father?
Certainly not; for as here he says that all things were created by the Son, and that all
things in the heavens consist in Him, so, too, it cannot be doubted that all things in the
heavens have their strength inthe Holy Spirit, since we read: "By the word of the Lord
were the heavens established and all the strength of them by the Spirit of His mouth." He,
then, is above all, from Whom is all the strength of things in heaven and things on earth.
He, then, Who is above all things certainly does not serve; He Who serves not is free; He
Who is free has the prerogative of lordship.

52. If I were to say this at first it would be denied. But in the same manner as they deny
the less that the greater may not be believed, so let us set forth lesser matters first
that either they may show their perfidyin lesser matters, or, if they grant the lesser
matters, we may infer greater from the lesser. 53. I think, most merciful Emperor, that
they are most fully confuted who dare to reckon the Holy Spirit amongst all things. But
that they may know that they are pressed not only by the testimony of the apostles, but
also by that of our Lord; how can they dare to reckon the Holy Spirit amongst all things,
since the Lord Himself said: "He who shall blaspheme against the Son of Man, it shall be
forgiven him; but he who shall blaspheme against the Holy Ghost shall never be forgiven,
either here or hereafter." How, then, can any one dare to reckon the Holy Spirit amongst
creatures? Or who will so blind himself as to think that if he have injured any creature
he cannot be forgiven in any wise? For if the Jews because they worshipped the host of
heaven were deprived of divine protection, whilst he who worships and confesses the Holy
Spirit is accepted of God, but he who confesses Him not is convicted of sacrilege without
forgiveness: certainly it follows from this that the Holy Spirit cannot be reckoned
amongst all things, but that He is above all things, an offence against Whom is avenged by
eternal punishment.

54. But observe carefully why the Lord said: "He who shall blaspheme against the Son of
Man it shall be forgiven him, but he who shall blaspheme against the Holy Ghost shall
never be forgiven, either here or hereafter." Is an offence against the Son different from
one against the Holy Spirit? For as their dignity is one, and common to both, so too is
the offence. But if any one, led astray by the visible human body, should think somewhat
more remissly than is fitting concerning the Body of Christ (for it ought not to appear of
little worth to us, seeing it is the palace of chastity, and the fruit of the Virgin), he
incurs guilt, but he is not shut out from pardon, which he may attain to by faith. But if
any one should deny the dignity, majesty, and eternal power of the Holy Spirit, and should
think that devils are cast out not in the Spirit of God, but in Beelzebub, there can be no
attaining of pardon there where is the fulness of sacrilege; for he who has denied the
Spirit has denied also the Father and the Son, since the same is the Spirit of God Who is
the Spirit of Christ.

CHAPTER IV.

The Holy Spirit is one and the same Who spake in the prophets and apostles, Who is the
Spirit of God and of Christ; Whom, further, Scripture designates the Paraclete, and the
Spirit of life and truth. 55. But no one will doubt that the Spirit is one, although very
many have doubted whether God be one. For many heretics have said that the God of the Old
Testament is one, and the God of the New Testament is another. But as the Father is one
Who both spake of old, as we read, to the fathers by the prophets, and to us in the last
days by His Son; "and as the Son is one, Who according to the tenour of the Old Testament
was offended by Adam, seen by Abraham, worshipped by Jacob; so, too, the Holy Spirit is
one, who energized in the prophets, was breathed upon the apostles, and was joined to the
Father and the Son in the sacrament of baptism. For David says of Him: "And take not Thy
Holy Spirit from me." And in another place he said of Him: "Whither shall I go from Thy
Spirit?"

56. That you may know that the Spirit of God is the same as the Holy Spirit, as we read
also in the Apostle: "No one speaking in the Spirit of God says Anathema to Jesus and no
one can say, Lord Jesus, but in the Holy Spirit," the Apostle calls Him the Spirit of God.
He called Him also the Spirit of Christ, as you read: "But ye are not in the flesh but in
the Spirit, if so be that the Spirit of God dwelleth in you." And farther on: "But if the
Spirit of Him Who raised Jesus from the dead dwelleth in you." The same is, then, the
Spirit of God, Who is the Spirit of Christ. 57. The same is also the Spirit of Life, as
the Apostle says: "For the law of the Spirit of Life in Christ Jesus hath delivered me
from the law of sin and death."

58. Him, then, Whom the Apostle called the Spirit of Life, the Lord in the Gospel named
the Paraclete, and the Spirit of Truth, as you find: "And I will ask the Father, and He
will give you another Comforter [Paraclete], that He may be with you for ever, even the
Spirit of Truth, Whom this world cannot receive; because it seeth Him not, neither knoweth
Him." You have, then, the Paraclete Spirit, called also the Spirit of Truth, and the
invisible Spirit. How, then, do some think that the Son is visible in His Divine Nature,
when the world cannot see even the Spirit? 59. Receive now the saying of the Lord, that
the same is the Holy Spirit Who is the Spirit of Truth, for you read in the end of this
book: "Receive the Holy Spirit." And Peter teaches that the same is the Holy Spirit Who is
the Spirit of the Lord, when he says: "Ananias, why has it seemed good to thee to tempt
and to lie to the Holy Spirit?" And immediately after he says again to the wife of
Ananias: "Why has it seemed good to you to tempt the Spirit of the Lord?" When he says "to
you," he shows that he is speaking of the same Spirit of Whom he had spoken to Ananias. He
Himself is, then, the Spirit of the Lord Who is the Holy Spirit.

60. And the Lord Himself made clear that the same Who is the Spirit of the Father is the
Holy Spirit, when according to Matthew He said that we ought not to take thought in
persecution what we should say: "For it is not ye that speak, but the Spirit of your
Father that speaketh in you." Again He says according to St. Luke: "Be not anxious how ye
shall answer or speak, for the Holy Spirit of God shall teach you in that hour what ye
ought to say." So, although many are called spirits, as it is said: "Who maketh His Angels
spirits," yet the Spirit of God is but one. 61. Both apostles and prophets received that
one Spirit, as the vessel of election, the Doctor of the Gentiles, says: "For we have all
drunk of one Spirit;" Him, as it were, Who cannot be divided, but is poured into souls,
and flows into the senses, that He may quench the burning of this world's thirst.

CHAPTER V.

The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to
change. He is always good, since He is given by the Father and the Son; neither is He to
be numbered amongst such things as are said to fail. He must be acknowledged as the source
of goodness. The Spirit of God's mouth, the amender of evils, and Himself good. Lastly, as
He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He
cannot possibly be denied to be good. He is not, however, said to progress, but to be made
perfect in goodness, which distinguishes Him from all creatures. 62. The Holy Spirit is
not, then, of the substance of things corporeal, for He sheds incorporeal grace on
corporeal things; nor, again, is He of the substance of invisible creatures, for they
receive His sanctification, and through Him are superior to the other works of the
universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for
the grace of the Holy Spirit. For as we are children through the Spirit, because "God sent
the Spirit of His Son into our hearts crying, Abba, Father; so that thou art now not a
servant but a son;" in like manner, also, every creature is waiting for the revelation of
the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore,
also, every creature itself shall be changed by the revelation of the grace of the Spirit,
"and shall be delivered from the bondage of corruption into the liberty of the glory of
the children of God."

63. Every creature, then, is subject to change, not only such as has been changed by some
sin or condition of the outward elements, but also such as can be liable to corruption by
a hull of nature, though by careful discipline it be not yet so; for, as we have shown in
a former treatise, the nature of Angels evidently can be changed. It is certainly fitting
to judge that such as is the nature of one, such also is that of others. The nature of the
rest, then, is capable of change, but the discipline is better. 64. Every creature,
therefore, is capable of change, but the Holy Spirit is good and not capable of change,
nor can He be changed by any fault, Who does away the faults of all and pardons their
sins. How, then, is He capable of change, Who by sanctifying works in others a change to
grace, but is not changed Himself.

65. How is He capable of change Who is always good? For the Holy Spirit, through Whom the
things that are good are ministered to us, is never evil. Whence two evangelists in one
and the same place, in words in differing from each other, have made the same statement,
for you read in Matthew: "If you, being evil, know how to give good gifts to your
children; how much more shall your Father, Who is in heaven, give good things to them that
ask Him." But according to Luke you will find it thus written: "How much more shall your
heavenly Father give the Holy Spirit to them that ask Him?" We observe, then, that the
Holy Spirit is good in the Lord's judgment by the testimony of the evangelists, since the
one has put good things in the place of the Holy Spirit, the other has named the Holy
Spirit in the place of good things. If, then, the Holy Spirit is that which is good, how
is He not good?

66. Nor does it escape our notice that some copies have likewise, according to St. Luke:
"How much more shall your heavenly Father give a good gift to them that ask Him." This
good gift is the grace of the Spirit, which the Lord Jesus shed forth from heaven, after
having been fixed to the gibbet of the cross, returning with the triumphal spoils of death
deprived of its power, as you find it written: "Ascending up on high He led captivity
captive, and gave good gifts to men." And well does he say "gifts," for as the Son was
given, of Whom it is written: "Unto us a Child is born, unto us a Son is given;" so, too,
is the grace of the Spirit given. But why should I hesitate to say that the Holy Spirit
also is given to us, since. it is written: "The love of God is shed forth in our hearts by
the Holy Spirit, Who is given to us." And since captive breasts certainly could not
receive Him, the Lord Jesus first led captivity captive, that our affections being set
free, He might pour forth the gift of divine grace.

67. And He said well "led captivity captive." For the victory of Christ is the victory of
liberty, which won grace for all, and inflicted wrong on none. So in the setting free of
all no one is captive. And because in the time of the Lord's passion wrong alone had no
part, which had made captive all of whom it had gained possession, captivity itself
turning back upon itself was made captive, not now attached to Belial but to Christ, to
serve Whom is liberty. "For he who is called in the Lord as a servant is the Lord's
freedman." 68. But to return to the point. "All," says He, "have gone aside, all together
are become unprofitable. There is none that doeth good, not even one." If they except the
Holy Spirit, even they themselves confess that He is not amongst all; if they do not
except Him, then they, too, acknowledge that He has gone aside amongst all.

69. But let us consider whether He has goodness in Himself, since He is the Source and
Principle of goodness. For as the Father and the Son have, so too the Holy Spirit also has
goodness. And the Apostle also taught this when he said: "Now the fruit of the Spirit is
peace, love, joy, patience, goodness." For who doubts that He is good Whose fruit is
goodness. For "a good tree brings forth good fruit." 70. And so if God be good, how shall
He Who is the Spirit of His mouth not be good, Who searcheth even the deep things of God?
Can the infection of evil enter into the deep things of God? And from this it is seen how
foolish they are who deny that the Son of God is good, when they cannot deny that the
Spirit of Christ is good, of Whom the Son of God says: "Therefore said I that He shall
receive of Mine."

71. Or is the Spirit not good, Who of the worst makes good men, does away sin, destroys
evil, shuts out crime, pours in good gifts, makes apostles of persecutors, and priests of
sinners? "Ye were," it is said, "sometime darkness, but now are ye light in the Lord." 72.
But why do we put them off? And if they ask for statements since they do not deny facts,
let them hear that the Holy Spirit is good, for David said: "Let Thy good Spirit. lead me
forth in the right way." For what is the Spirit but full of goodness? Who though because
of His nature He cannot be attained to, yet because of His goodness can be received by us,
filling all things His power, but only partaken of by the just, simple in substance, rich
in virtues, present to each, dividing of His own to every one, and Himself whole
everywhere.

73. And with good cause did the Son of God say: "Go and baptize all nations in the Name of
the Father, and of the Son, and of the Holy Spirit," not disdaining association with the
Holy Spirit. Why, then, do some take it ill that He Whom the Lord disdained not in the
sacrament of baptism, should be joined in our devotion with the Father and the Son? 74.
Good, then, is the Spirit, but good, not as though acquiring but as imparting goodness.
For the Holy Spirit does not receive from creatures but is received; as also He is not
sanctified but sanctifies; for the creature is sanctified, but the Holy Spirit sanctifies.
In which matter, though the word is used in common, there is a difference in the nature.
For both the man who receives and God Who gives sanctity are called holy, as we read: "Be
ye holy, for I am holy." Now sanctification and corruption cannot share the same nature,
and therefore the grace of the Holy Spirit and the creature cannot be of one substance.

75. Since, then, the whole invisible creation (whose substance some rightly believe to be
reasonable and incorporeal), with the exception of the Trinity, does not impart but
acquires the grace of the Spirit, and does not share in it but receives it, the whole
commonalty of creation is to be separated from association with the Holy Spirit. Let them
then believe that the Holy Spirit is not a creature; or, if they think Him a creature, why
do they associate Him with the Father? If they think Him a creature, why do they join Him
with the Son of God? But if they do not think that He should be separated from the Father
and the Son, they do not consider Him to be a creature, for where the sanctification is
one the nature is one.

CHAPTER VI.

Although we are baptized with water and the Spirit, the latter is much superior to the
former, and is not therefore to be separated from the Father and-the Son. 76. There are,
however, many who, because we are baptized with water and the Spirit, think that there is
no difference in the offices of water and the Spirit, and therefore think that they do not
differ in nature. Nor do they observe that we are buried in the element of water that we
may rise again renewed by the Spirit. For in the water is the representation of death, in
the Spirit is the pledge of life, that the body of sin may die through the water, which
encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may
be renewed from the death of sin, being born again in God.

77. And so these three witnesses are one, as John said: "The water, the blood, and the
Spirit." One in the mystery, not in nature. The water, then, is a witness of burial, the
blood is a witness of death, the Spirit is a witness of life. If, then, there be any grace
in the water, it is not from the nature of water, but from the presence of the Holy
Spirit. 78. Do we live in the water or in the Spirit? Are we sealed in the water or in the
Spirit. For in Him we live and He Himself is the earnest of our inheritance, as the
Apostle says, writing to the Ephesians I "In Whom believing ye were sealed with the Holy
Spirit of promise, Who is an earnest of our inheritance." So we were sealed by the Holy
Spirit, not by nature, but by God, for it is written: "He Who anointed us is God, Who also
sealed us, and gave the earnest of the Spirit in our hearts."

79. We were then sealed with the Spirit by God. For as we die in Christ, in order to be
born again, so, too, we are sealed with the Spirit, that we may possess His brightness and
image and grace, which is undoubtedly our spiritual seal. For although we were visibly
sealed in our bodies, we are in truth sealed in our hearts, that the Holy Spirit may
portray in us the likeness of the heavenly image. 80. Who, then, can dare to say that the
Holy Spirit is separated from the Father and the Son, since through Him we attain to the
image and likeness of God, and through Him, as the Apostle Peter says, are partakers of
the divine nature? In which there is certainly not the inheritance of carnal succession,
but the spiritual connection of the grace of adoption. And in order that we may know that
this seal is rather on our hearts than on our bodies, the prophet says: "The light of Thy
countenance has been impressed upon us, O Lord, Thou hast put gladness in my heart."

CHAPTER VII.

The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the
apostles dispersed through all countries, and moreover sanctifies the Angers also, to whom
He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far
all things high and low. And all benediction has its origin from His operation, as was
signified in the moving of the water at Bethesda. 81. Since then, every creature is
confined within certain limits of its own nature, and inasmuch as those invisible
operations, which cannot be circumscribed by place and bounds, yet are closed in by the
property of their own substance; how can any one dare to call the Holy Spirit a creature,
Who has not a limited and circumscribed power? because He is always in all things and
everywhere, which assuredly is the property of Divinity and Lordship, for: "The earth is
the Lord's and the fulness thereof."

81. And so, when the Lord appointed His servants the apostles, that we might recognize
that the creature was one thing and the grace of the Spirit another, He appointed them to
different places, because all could not be everywhere at once. But He gave the Holy Spirit
to all, to shed upon the apostles though separated the gift of indivisible grace. The
persons, then, were different, but the accomplishment of the working was in all one,
because the Holy Spirit is one of Whom it is said: "Ye shall receive power, even the Holy
Spirit coming upon you, and ye shall be witnesses to Me in Jerusalem and in all Judea and
Samaria, and unto the ends of the earth." 82. The Holy Spirit, then, is uncircumscribed
and infinite, Who infused Himself into the minds of the disciples throughout the separate
divisions of distant regions, and the remote bounds of the whole world, Whom nothing is
able to escape or to deceive. And therefore holy David says: "Whither shall I go from Thy
Spirit, or whither shall I flee from Thy face." Of what Angel does the Scripture say this?
of what Dominion? of what Power? of what Angel do we find the power diffused over many?
For Angels were sent to few, but the Holy Spirit was poured upon whole peoples. Who, then,
can doubt that that is divine which is shed upon many at once and is not seen; but that
that is corporeal which is seen and held by individuals?

83. But in like manner as the Spirit sanctifying the apostles is not a partaker of human
nature; so, too, He sanctifying Angels, Dominions, and Powers, has no partnership with
creatures. But if any think that the holiness of the Angels is not spiritual, but some
other kind of grace belonging to the property of their nature, they will forsooth judge
Angels to be inferior to men. For since themselves also confess that they would not dare
to compare Angels to the Holy Spirit, and they cannot deny that the Holy Spirit is shed
upon men; but the sanctification of the Spirit is a divine gift and favour, men who
possess a better kind of sanctification will certainly be found to be preferred to the
Angels. But since Angels come down to men to assist them, it must be understood that the
nature of Angels is higher as it receives more of the grace of the Spirit, and that the
favour awarded to us and to them comes from the same author.

84. But how great is that grace which makes even the lower nature of the lot of men equal
to the gifts received by Angels, as the Lord Himself promised, saying: "Ye shall be as the
Angels in heaven." Nor is it difficult, for He Who made those Angels in the Spirit will by
the same grace make men also equal to the Angels. 85. But of what creature can it be said
that it fills all things, as is written of the Holy Spirit: "I will pour My Spirit upon
all flesh." This cannot be said of an Angel. Lastly, Gabriel himself, when sent to Mary,
said: "Hail, full of grace," plainly declaring the grace of the Spirit which was in her,
because the Holy Spirit had come upon her, and she was about to have her womb full of
grace with the heavenly Word. 86. For it is of the Lord to fill all things, Who says: "I
fill heaven and earth." If, then, it is the Lord Who fills heaven and earth, Who can judge
the Holy Spirit to be without a share in the dominion and divine power, seeing that He has
filled the world, and what is beyond the whole world, filled Jesus the Redeemer of the
whole world? For it is written: "But Jesus, full of the Holy Spirit, departed from
Jordan," Who, then, except one who possessed the same fulness could fill Him Who fills all
things?

87. But test they should object that this was said according to the flesh, though He alone
from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills
all things, so, too, we read of the Spirit: "For the Spirit of the Lord filled the whole
world." And you find it said of all who had consorted with the Apostles that, "filled with
the Holy Spirit they spoke the word of God with boldness." You see that the Spirit gives
both fulness and boldness, Whose operation the archangel announces to Mary, saying: "The
Holy Spirit shall come on thee." 88. You read, too, in the Gospel that the Angel descended
at the appointed time into the pool and troubled the water, and he who first went down
into the pool was made whole, What did the Angel declare in this type but the descent of
the Holy Spirit, which was to come to pass in our day, and should consecrate the waters
when invoked by the prayers of the priest? That Angel, then, was a herald of the Holy
Spirit, inasmuch as by means of the grace of the Spirit medicine was to be applied to our
infirmities of soul and mind. The Spirit, then, has the same ministers as God the Father
and Christ. He fills all things, possesses all things, works all and in all in the same
manner as God the Father and the Son work.

89. What, then, is more divine than the working of the Holy Spirit, since God Himself
testifies that the Holy Spirit presides over His blessings, saying: "I will put My Spirit
upon thy seed and My blessings upon thy children." For no blessing can be full except
through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing
better to wish us than this, as He himself said: "We cease not to pray and make request
for you that ye may be filled with the knowledge of His will, in all wisdom and spiritual
understanding walking worthily of God." He taught, then, that this was the will of God,
that rather by walking in good works and words and affections, we should be filled with
the will of God, Who puts His Holy Spirit in our hearts. Therefore if he who has the Holy
Spirit is filled with the will of God, there is certainly no difference of will between
the Father and the Son.

CHAPTER VIII.

The Holy Spirit is given by God alone, yet not wholly to each person, since there is no
one besides Christ capable of receiving Him wholly. Charity is shed abroad by the Holy
Spirit, Who, prefigured by the mystical ointment, is shown to have nothing common with
creatures; and He, inasmuch as He is said to proceed from the mouth of God, must not be
classed with creatures, nor with things divisible, seeing He is eternal. 90. Observe at
the same time that God gives the Holy Spirit. For this is no work of man, nor girl of man;
but He Who is invoked by the priest is given by God, wherein is the gift of God and the
ministry of the priest. For if the Apostle Paul judged that he was not able to give the
Holy Spirit himself by his own authority, and considered himself so far unequal to this
office that he wished us to be filled by God with the Spirit, who is sufficient to dare to
arrogate to himself the conferring of this gift? So the Apostle uttered this wish in
prayer, and did not claim a fight by any authority of his own; he desired to obtain, he
did not presume to command. Peter, too, says that he is not capable of compelling or
restraining the Holy Spirit. For he spoke thus: "Wherefore if God has granted them the
same grace as to us, who was I that I could resist God?"

91. But perchance they would not be moved by the example of apostles, and so let us use
divine utterances; for it is written: "Jacob is My servant, I will uphold him; Israel is
My elect, My soul hath upheld him, I put My Spirit upon him." The Lord also said by
Isaiah: "The Spirit of the Lord is upon Me, because He hath anointed Me." 92. Who, then,
can dare to say that the substance of the Holy Spirit is created, at Whose shining in our
hearts we behold the beauty of divine truth, and the distance between the creature and the
Godhead, that the work may be distinguished from its Author? Or of what creature has God
so spoken as to say: "I will pour out of My Spirit"? He said not Spirit, but "of My
Spirit," for we are not able to receive the fulness of the Holy Spirit, but we receive as
much as our Master divides to us of His own according to His will. For as the Son of God
thought it not robbery that He should be equal to God, but emptied Himself, that we might
be able to receive Him in our minds; but He emptied Himself not that He was void of His
own fulness, but in order that He, Whose fulness I could not endure, might infuse Himself
into me according to the measure of my capacity, in like manner also the Father says that
He pours out of the Spirit upon all flesh; for He did not pour Him forth wholly, but that
which He poured forth abounded for all.

93. There was therefore a pouring out upon us of the Spirit, but upon the Lord Jesus, when
He was in the form of man, the Spirit abode, as it is written: "Upon Whom thou shall see
the Spirit descending from heaven, and abiding upon Him, He it is Who baptizeth in the
Holy Spirit." Around us is the liberality of the Giver in abundant provision, in Him
abides for ever the fulness of the Spirit. He shed forth then what He deemed to be
sufficient for us, and what was shed forth is not separated nor divided; but He has a
unity of fulness wherewith He may enlighten the sight of our hearts according to what our
strength is capable of. Lastly, we receive so much as the advancing of our mind acquires,
for the fulness of the grace of the Spirit is indivisible, but is Shared in by us
according to the capacity of our own nature.

94. God, then, sheds forth of the Spirit, and the love of God is also shed abroad through
the Spirit; in which point we ought to recognize the unity of the operation and of the
grace. For as God shed forth of the Holy Spirit, so also "the love of God is shed abroad
in our hearts through the Holy Spirit;" in order that we may understand that the Holy
Spirit is not a work, Who is the dispenser and plenteous Fount of the divine love. 95. In
like manner that you may believe that that which is shed abroad cannot be common to the
creatures but peculiar to the Godhead, the name of the Son is also poured forth, as you
read: "Thy Name is as ointment poured forth." Of which saying nothing can surpass the
force. For as ointment closed up in a vase keeps in its perfume, so long as it is confined
in the narrow space of that vase, though it cannot reach many, it yet preserves its
strength. But when the ointment has been poured out of that vase wherein it was enclosed,
it spreads far and wide; so, too, the Name of Christ before His coming amongst the people
of Israel was enclosed in the minds of the Jews as in some vase. For "God is known in
Judah, His Name is great in Israel;" that is, the Name which the vases of the Jews held
confined in their narrow limits.

96. Even then that Name was indeed great, when it remained in the narrow limits of the
weak and few, but it had not yet poured forth its greatness throughout the hearts of the
Gentiles, and to the ends of the whole world. But after that He by His coming had shone
throughout the whole world, He spread abroad that divine Name of His throughout all
creatures, not filled up by any addition (for fulness admits not of increase), but filling
up the empty spaces, that His Name might be wonderful in all the world. The pouring forth,
then, of His Name signifies a kind of abundant exuberance of graces and copiousness of
heavenly goods, for whatever is poured forth flows over from abundance. 97. So as wisdom
which proceeds from the mouth of God cannot be said to be created, nor the Word Which is
uttered from His heart, nor the power in which is the fulness of the eternal Majesty; so,
too, the Spirit which is poured forth from the mouth of God cannot be considered to be
created, since God Himself has shown their unity to be such that He speaks of His pouring
forth of His Spirit. By which we understand that the grace of God the Father is the same
as that of the Holy Spirit, and that without an y division or loss it is divided to the
hearts of each. That, then, which is shed abroad of the Holy Spirit is neither severed,
nor comprehended in any corporeal parts, nor divided.

98. For how can it be credible that the Spirit should be divided. by any parcelling out?
John says of God: "Hereby know we that He abides in us by the Spirit which He hath given
us." But that which abides always is certainly not changed, therefore if it suffers no
change it is eternal. And so the Holy Spirit is eternal, but the creature is liable to
fault, and therefore subject to change. But that which is subject to change cannot be
eternal, and there cannot therefore be anything in common between the Spirit and the
creature, because the Spirit is eternal, but every creature is temporal. 99. But the
Apostle also shows that the Holy Spirit is eternal, for: "If the blood of bulls and of
goats, and the sprinkling the ashes of an heifer sanctifieth to the purifying of the
flesh, how much more the blood of Christ, Who through the eternal Spirit offered Himself
without spot to God?" Therefore the Spirit is eternal.

CHAPTER IX.

The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and
why. Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is
not strange that the Spirit should be called Ointment, since the Father and the Son are
also called Spirit. And there is no confusion between them, since Christ alone suffered
death, Whose saving cross is then spoken of. 100. Now many have thought that the Holy
Spirit is the ointment of Christ, And well it is said ointment, because He is called the
oil of gladness, the joining together of many graces giving a sweet fragrance. But God the
Almighty Father anointed Him the Prince of priests, Who was, not like others anointed in a
type under the Law, but was both according to the Law anointed in the body, and in truth
was full with the virtue of the Holy Spirit from the Father above the Law.

101. This is the oil of gladness, of which the prophet says: "God, even Thy God, hath
anointed Thee with the oil of gladness above Thy fellows." Lastly, Peter says that Jesus
was anointed with the Spirit, as you read: "Ye know that word which went through all Judea
beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how
God anointed Him with the Holy Spirit." The Holy Spirit is, then, the oil of gladness.
102. And well did he say oil of gladness, lest you should think Him a creature; for it is
the nature of this sort of oil that it will by no means mingle with moisture of another
kind. Gladness, too, does not anoint the body, but brightens the inmost heart, as the
prophet said: "Thou hast put gladness in my heart." So as he loses his pains who wishes to
mix oil with moister matter, because since the nature of oil is lighter than others, when
the others settle, it rises and is separated. How do those wretched pedlars think that the
oil of gladness can by their tricks be mingled with other creatures, since of a truth
corporeal things cannot be mingled with in corporeal, nor things created with uncreated?

102. And well is that called oil of gladness wherewith Christ was anointed; for neither
was usual nor common oil to be sought for Him, wherewith either wounds are dressed or heat
assuaged; since the salvation of the world did not seek alleviation for His wounds, nor
the eternal might of His wearied Body demand refreshment. 103. Nor is it wonderful if He
have the oil of gladness, Who made those about to die rejoice, put off sadness from the
world, destroyed the odour of sorrowful death. And so the Apostle says: "For we are the
good odour of Christ to God;" certainly showing that he is speaking of spiritual things.
But when the Son of God Himself says: "The Spirit of the Lord is upon Me, because He hath
anointed Me," He points out the ointment of the Spirit. Therefore the Spirit is the
ointment of Christ. 104. Or since the Name of Jesus is as ointment poured out, if they
wish to understand Christ Himself, and not the Spirit of Christ to be expressed under the
name of ointment, certainly when the Apostle Peter says that the Lord Jesus was anointed
with the Holy Spirit, it is without doubt plain that the Spirit also is called ointment.

105. But what wonder, since both the Father and the Son are said to be Spirit. Of which we
shall speak more fully when we begin to speak of the Unity of the Name. Yet since most
suitable place occurs here, that we may not seem to have passed on without a conclusion,
let them read that both the Father is called Spirit, as the Lord said in the Gospel, "for
God is Spirit;" and Christ is called Spirit, for Jeremiah said: "The Spirit before our
face, Christ the Lord." 106. So, then, both the Father is Spirit and Christ is Spirit, for
that which is not a created body is spirit, but the Holy Spirit is not commingled with the
Father and the Son, but is distinct from the Father and from the Son. For the Holy Spirit
did not die, Who could not die because He had not taken flesh upon Him, and the eternal
Godhead was incapable of dying, but Christ died according to the flesh.

107. For of a truth He died in that which He took of the Virgin, not in that which He had
of the Father, for Christ died in that nature in which He was crucified. But the Holy
Spirit could not be crucified, Who had not flesh and bones, but the Son of God was
crucified, Who took flesh and bones, that on that cross the temptations of our flesh might
die. For He took on Him that which He was not that He might hide that which He was; He hid
that which He was that He might be tempted in it, and that which He was not might be
redeemed, in order that He might call us by means of that which He was not to that which
He was. 108. O the divine mystery of that cross, on which weakness hangs, might is free,
vices are nailed, and triumphal trophies raised. So that a certain saint said: "Pierce my
flesh with nails for fear of Thee;" he says not with nails of iron, but of fear and faith.
For the bonds of virtue are stronger than those of punishment. Lastly, his faith bound
Peter, when he had followed the Lord as far as the hall of the high priest, whom no one
had bound, and punishment loosened not him, whom faith bound. Again, when he was bound by
the Jews, prayer loosed him, punishment did not hold him, because he had not gone back
from Christ.

109. Therefore do you also crucify sin, that you may die to sin; he who dies to sin lives
to God; do you live to Him Who spared not His own Son, that in His body He might crucify
our passions. For Christ died for us, that we might live in His revived Body. Therefore
not our life but our guilt died in Him, "Who," it is said, "bare our sins in His own Body
on the tree; that being set free from our sins we might live in righteousness, by the
wound of Whose stripes we are healed." 110. That wood of the cross is, then, as it were a
kind of ship of our salvation, our passage, not a punishment, for there is no other
salvation but the passage of eternal salvation. Whilst expecting death I do not feel it;
whilst thinking little of punishment I do not suffer; whilst careless of fear I know it
not.

111. Who, then, is He by the wound of Whose stripes we are healed but Christ the Lord? of
Whom the same Isaiah prophesied His stripes were our healing, of Whom Paul the Apostle
wrote in his epistle: "Who knew no sin, but was made sin for us." This. indeed, was divine
in Him, that His Flesh did no sin, nor did the creature of the body take in Him sin. For
what wonder would it be if the Godhead alone sinned not, seeing It had no incentives to
sin? But if God alone is free from sin, certainly every creature by its own nature can be,
as we have said, liable to sin.

CHAPTER X.

1 That the Spirit forgives sin is common to Him with the Father and the Son, but not with
the Angels. 112. Tell me, then, whoever you are who deny the Godhead of the Holy Spirit.
The Spirit could not be liable to sin, Who rather forgives sin. Does an Angel forgive?
Does an Archangel? Certainly not, but the Father alone, the Son alone, and the Holy Spirit
alone. Now no one is unable to avoid that which he has power to forgive. 113. But perhaps
some one will say that the Seraph said to Isaiah: "Behold, this hath touched thy lips, and
shall take away thine iniquities, and purge away thy sins." Shall take away, he says, and
shall purge, not I will take away, but that fire from the altar of God, that is, the grace
of the Spirit. For what else can we piously understand to be on the altar of God but the
grace of the Spirit? Certainly not the wood of the forests, nor the soot and coals. Or
what is so in accordance with piety as to understand according to the mystery that it was
revealed by the mouth of Isaiah that all men should be cleansed by the passion of Christ,
Who as a coal according to the flesh burnt up our sins, as you read in Zechariah: "Is not
this a brand cast forth from the fire? And that was Joshua clothed in filthy garments."

2 114. Lastly, that we may know that this mystery of the common redemption was most
clearly revealed by the prophets, you have also in this place: "Lo, it hath taken away thy
sins;" not that Christ put aside His sins Who did no sin, but that in the flesh of Christ
the whole human race should be loosed from their sins. 115. But even if the Seraph had
taken away sin, it would have been as one of the ministers of God appointed to this
mystery. For thus said Isaiah: "For one of the Seraphim was sent to me."

CHAPTER XI.

The Spirit is sent to all, and passes not from place to place, for He is not limited
either by time or space. He goes forth from the Son, as the Son from the Father, in Whom
He ever abides: and also comes to us when we receive. He comes also after the same manner
as the Father Himself, from Whom He can by no means be separated. 116. The Spirit, also,
is indeed said to be sent, but the Seraph to one, the Spirit to all. The Seraph is sent to
minister, the Spirit works a mystery. The Seraph performs what is commanded, the Spirit
divides as He wills. The Seraph passes from place to place, for he does not fill all
things, but is himself filled by the Spirit. The Seraph comes down with a certain mode of
passage according to his nature, but we cannot think this of the Spirit, of Whom the Son
of God says: "When the Paraclete shall come, even the Spirit of Truth, Whom I send unto
you, Who proceedeth from the Father."

117. For if the Spirit proceeds from a place and passes to a place, both the Father
Himself will be found in a place, and the Son likewise. If He goes forth from a place,
Whom the Father or the Son sends, certainly the Spirit passing from a place, and making
progress, seems to leave, according to those impious interpretations, both the Father and
the Son like some material body. 118. I am saying this with reference to those who say
that the Spirit comes down by movement. But neither the Father, Who is above all not only
of corporeal nature, but also of the invisible creation, is circumscribed in any place;
nor is the Son, Who, as the Worker of all creation, is above every creature, enclosed by
the places or times of His own works; nor is the Spirit of Truth as being the Spirit of
God, circumscribed by any corporeal limits, Who since He is incorporeal is far above the
whole rational creation through the ineffable fulness of His Godhead, having over all
things the power of breathing where He wills, and of inspiring as He wills.

119. The Spirit is not, then, sent as it were from a place, nor does He proceed as from a
place, when He proceeds from the Son, as the Son Himself, when He says, "I came forth from
the Father, and am come into the world," destroys all fancies, which can be reckoned as
from place to place. In like manner, also, when we read that God is within or without, we
certainly do not either enclose God within anybody or separate Him from anybody, but
weighing these things in a deep and ineffable estimation, we comprehend the hiddenness of
the divine nature. 120. Lastly, Wisdom so says that she came forth from the mouth of the
Most High, as not to be external to the Father, but with the Father; for "the Word was
with God;" and not only with God but also in God; for He says: "I am in the Father and the
Father is in Me." But neither when He goes forth from the Father does He retire from a
place, nor is He separated as a body from a body; nor when He is in the Father is He as if
a body enclosed as it were in a body. The Holy Spirit also, when He proceeds from the
Father and the Son, is not separated from the Father nor separated from the Son. For how
could He be separated from the Father Who is the Spirit of His mouth? Which is certainly
both a proof of His eternity, and expresses the Unity of this Godhead.

121. He exists then, and abides always, Who is the Spirit of His mouth, but He seems to
come down when we receive Him, that He may dwell in us, that we may not be alien from His
grace. To us He seems to come down, not that He does come down, but that our mind ascends
to Him. Of which we would speak more fully did we not remember that in the former treatise
there was set forth that the Father said: "Let us go down and confound their language,"
and that the Son said: "He that loveth Me will keep My saying, and My Father will love
him, and We will come to Him and make Our abode with Him." 122. The Spirit, then, so comes
as does the Father, for where the Father is there is also the Son, and where the Son is
there is the Holy Spirit. The Holy Spirit, therefore, is not to be supposed to come
separately. But He comes not from place to place, but from the disposition of the order to
the safety of redemption, from the grace of giving life to that of sanctification, to
translate us from earth to heaven, from wretchedness to glory, from slavery to a kingdom.

123. The Spirit comes, then, as the Father comes. For the Son said, "I and the Father will
come, and will make Our abode with Him." Does the Father come in a bodily fashion? Thus,
then, comes the Spirit in Whom, when He comes, is the full presence of the Father and the
Son. 124. But who can separate the Spirit from the Father and the Son, since we cannot
even name the Father and the Son without the Spirit? "For no one saith Lord Jesus, except
in the Holy Spirit?" If, then, we cannot call Jesus Lord except in the Holy Spirit, we
certainly cannot proclaim Him without the Spirit. But if the Angels also proclaim Jesus to
be Lord, Whom no one can proclaim except in the Spirit, then in them also the office of
the Holy Spirit operates. 125. We have proved, then, that the presence and the grace of
the Father, the Son, and the Holy Spirit are one, which is so heavenly and divine that the
Son gives thanks therefore to the Father, saying, "I give thanks to Thee, O Father, Lord
of heaven and earth, because Thou hast hidden these things from the wise and prudent, and
hast revealed them unto babes."

CHAPTER XII.

The peace and grace of the Father, the Son, and the Holy Spirit are one, so also is Their
charity one, which showed itself chiefly in the redemption of man. Their communion with
man is also one. 126. Therefore since the calling is one, the grace is also one. Lastly,
it is written: "Grace unto you and peace from God our Father, and from the Lord Jesus
Christ." You see, then, that we are told that the grace of the Father and the Son is one,
and the peace of the Father and the Son is one, but this grace and peace is the fruit of
the Spirit, as the Apostle taught us himself, saying: "But the fruit of the Spirit is
love, joy, peace, patience." And peace is good and necessary that no one be troubled with
doubtful disputations, nor be shaken by the storm of bodily passions, but that his
affections may remain quietly disposed as to the worship of God, with simplicity of faith
and tranquillity of mind.

127. As to peace we have proved the point; but as to grace the prophet Zechariah says,
that God promised to pour upon Jerusalem the spirit of grace and mercy, and the Apostle
Peter says: "Repent and be baptized every one of you in the Name of the Lord Jesus Christ
for the remission of sins, and ye shall receive the grace of the Holy Spirit." So grace
comes also of the Holy Spirit as of the Father and the Son. For how can there be grace
without the Spirit, since all divine grace is in the Spirit? 128. Nor do we read only of
the peace and grace of the Father, the Son, and the Holy Spirit, but also, faithful
Emperor, of the love and communion. For of love it has been said: "The grace of our Lord
Jesus Christ, and the love of God." We have heard of the love of the Father. The same love
which is the Father's is also the Son's. For He Himself said: "He that loveth Me shall be
loved of My Father, and I will love him," And what is the love of the Son, but that He
offered Himself for us, and redeemed us with His own blood. But the same love is in the
Father, for it is written: "God so loved the world, that He gave His Only-begotten Son."

129. So, then, the Father gave the Son, and the Son gave Himself. Love is preserved and
due affection is not wronged, for affection is not wronged where there is no distress in
the giving up. He gave one Who was willing, He gave One Who offered Himself, the Father
did not give the Son to punishment but to grace. If you enquire into the merit of the
deed, enquire into the description of the affection. The vessel of election shows plainly
the unity of this divine love, because both the Father gave the Son and the Son gave
Himself. The Father gave, Who "spared not His own Son, but gave Him up for us all." And of
the Son he also says: "Who gave Himself for me." "Gave Himself," he says. If it be of
grace, what do I find fault with. If it be that He suffered wrong, I owe the more.

130. But learn that in like manner as the Father gave the Son, and the Son gave Himself,
so, too, the Holy Spirit gave Him. For it is written: "Then was Jesus led by the Spirit
into the wilderness to be tempted by the devil." So, too, the loving Spirit gave the Son
of God. For as the love of the Father and the Son is one, so, too, we have shown that this
love of God is shed abroad by the Holy Spirit, and is the fruit of the Holy Spirit,
because "the fruit of the Spirit is love, joy, peace, patience." 131. And that there is
communion between the Father and the Son is plain, for it is written: "And our communion
is with the Father and with His Son Jesus Christ." And in another place: "The communion of
the Holy Spirit be with you all." If, then, the peace of the Father, the Son, and the Holy
Spirit is one, the grace one, the love one, and the communion one, the working is
certainly one, and where the working is one, certainly the power cannot be divided nor the
substance separated. For, if so, how could the grace of the same working agree?


ON THE HOLY SPIRIT
==================

ON THE HOLY SPIRIT continued

CHAPTER XIII.

St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is one,
and first the unity of the Name of the Son and of the Holy Spirit, inasmuch as each is
called Paraclete and Truth. 132. Who, then, would dare to deny the oneness of Name, when
he sees the oneness of the working. But why should I maintain the unity of the Name by
arguments, when there is the plain testimony of the Divine Voice that the Name of the
Father, the Son, and the Holy Spirit is one? For it is written: "Go, baptize all nations
in the Name of the Father, and of the Son, and of the Holy Spirit." He said, "in the
Name," not "in the Names." So, then, the Name of the Father is not one, that of the Son
another, and that of the Holy Spirit another, for God is one; the Names are not more than
one, for there are not two Gods, or three Gods.

132. And that He might reveal that the Godhead is one and the Majesty one, because the
Name of the Father, the Son, and the Holy Spirit is one, and the Son did not come in one
Name and the Holy Spirit in another, the Lord Himself said: "I am come in My Father's
Name, and ye did not receive Me, if another shall come in his own name ye will receive
him." 133. And Scripture makes clear that that which is the Father's Name, the same is
also that of the Son, for the Lord said in Exodus: "I will go before thee in My Name, and
will call by My Name the Lord before thee." So, then, the Lord said that He would call the
Lord by His Name. The Lord, then, is the Name of the Father and of the Son. 134. But since
the Name of the Father and of the Son is one, learn that the same is the Name of the Holy
Spirit also, since the Holy Spirit came in the Name of the Son, as it is written: "But the
Paraclete, even the Holy Spirit, Whom the Father will send in My Name, He shall teach you
all things." But He Who came in the Name of the Son came also certainly in the Name of the
Father, for the Name of the Father and of the Son is one. Thus it comes to pass that the
Name of the Father and of the Son is also that of the Holy Spirit. For there is no other
Name given under heaven wherein we must be saved.

155. At the same time He showed that the oneness of the Divine Name must be taught, not
the difference, since Christ came in the oneness of the Name, but Antichrist will come in
his own name, as it is written: "I am come in My Father's Name, and ye did not receive Me,
if another shall come in his own name, ye will receive him." 156. We are, then, clearly
taught by these passages that there is no difference of Name in the Father, the Son, and
the Holy Spirit; and that that which is the Name of the Father is also the Name of the
Son, and likewise that which is the Name of the Son is also that of the Holy Spirit, when
the Son also is called Paraclete, as is the Holy Spirit. And therefore does the Lord Jesus
say in the Gospel: "I will ask My Father, and He shall give you another Paraclete, to be
with you for ever, even the Spirit of Truth." And He said well "another," that you might
not suppose that the Son is also the Spirit, for oneness is of the Name, not a Sabellian
confusion of the Son and of the Spirit.

157. So, then, the Son is one Paraclete, the Holy Spirit another Paraclete; for John
called the Son a Paraclete, as you find: "If any man sin, we have a Paraclete [Advocate]
with the Father, Jesus Christ." So in like manner as there is a oneness of name, so, too,
is there a oneness of power, for where the Paraclete Spirit is, there is also the Son.
158. For as the Lord says in this place that the Spirit will be forever with the faithful,
so, too, does He elsewhere show that He will Himself be forever with the apostles, saying:
"Lo, I am with you always, even to the end of the world." Therefore the Son and the Spirit
are one, the Name of the Trinity is one, and the Presence one and indivisible. 159. But as
we show that the Son is called the Paraclete, so, too, do we show that the Spirit is
called the Truth. Christ is the Truth, the Spirit is the Truth, for you find in John's
epistle: "For the Spirit is Truth." Not only, then, is the Spirit called the Spirit of
Truth. but also the Truth, as the Son is also declared to be the Truth, Who says: "I am
the Way, the Truth, and the Life."

CHAPTER XIV.

Each Person of the Trinity is said in the sacred writings to be Light. The Spirit is
designated Fire by Isaiah, a figure of which Fire was seen in the bush by Moses, in the
tongues of fire, and in Gideon's pitchers. And the Godhead of the same Spirit cannot be
denied, since His operation is the same as that of the Father and of the Son, and He is
also called the light and fire of the Lord's countenance. 160. But why should I argue that
as the Father is light, so, too, the Son is light, and the Holy Spirit is light? Which
certainly pertains to the power of God. For God is Light, as John said: "For God is Light,
and in Him is no darkness." 161. But the Son, too, is Light, because "the Life was the
Light of men." And the Evangelist, that he might show that he was speaking of the Son of
God, says of John the Baptist: "He was not light, but [was sent] to be a witness of the
Light. That was the true Light, which lighteth every man that cometh into this world." 2
So, then, since God is Light, and the Son of God the true Light, without doubt the Son of
God is true God.

162. And you find elsewhere that the Son of God is Light: "The people that sat in darkness
and in the shadow of death have seen a great light." But, which is still more clear, it is
said: "For with Thee is the fount of Life, and in Thy light we shall see light," which
means that with Thee, O God the Father Almighty, Who art the Fount of Life, in Thy Son Who
is the Light, we shall see the light of the Holy Spirit. As the Lord Himself shows,
saying: "Receive ye the Holy Spirit," and elsewhere: "Virtue went out from Him." 163. But
who can doubt that the Father is Light, when we read of His Son that He is the Brightness
of eternal Light? For of Whom but of the Father is the Son the Brightness, Who both is
always with the Father, and always shines, not with unlike but with the same radiance.

164. And Isaiah shows that the Holy Spirit is not only Light but also Fire, saying: "And
the light of Israel shall be for a fire." So the prophets called Him a burning Fire,
because in those three points we see more intensely the majesty of the Godhead; since to
sanctify is of the Godhead, to illuminate is the property of fire and light, and the
Godhead is wont to be pointed out or seen in the appearance of fire: "For our God is a
consuming Fire," as Moses said. 165. For he himself saw the fire in the bush, and had
heard God when the voice from the flame of fire came to him saying: "I am the God of
Abraham, and the God of Isaac, and the God of Jacob." The voice came from the fire, and
the voice was in the bush, and the fire did no harm. For the bush was burning but was not
consumed, because in that mystery the Lord was showing that He would come to illuminate
the thorns of our body, and not to consume those who were in misery, but to alleviate
their misery; Who would baptize with the Holy Spirit and with fire, that He might give
grace and destroy sin. So in the symbol of fire God keeps His intention.

166. In the Acts of the Apostles, also, when the Holy Spirit had descended upon the
faithful, the appearance of fire was seen, for you read thus: "And suddenly there was a
sound from heaven, as though the Spirit were borne with great vehemence, and it filled all
the house where they were sitting, and there appeared unto them cloven tongues like as of
fire." 167. For the same reason was it that when Gideon was about to overcome the
Midianites, he commanded three hundred men to take pitchers, and to hold lighted torches
inside the pitchers, and trumpets in their right hands. Our predecessors have preserved
the explanation received from the apostles, that the pitchers are our bodies, fashioned of
clay, which know not fear if they burn with the fervour of the grace of the Spirit, and
bear witness to the passion of the Lord Jesus with a loud confession of the Voice.

168. Who, then, can doubt of the Godhead of the Holy Spirit, since where the grace of the
Spirit is, there the manifestation of the Godhead appears. By which evidence we infer not
a diversity but the unity of the divine power. For how can there be a severance of power,
where the effect of the working in all is one? 169. What, then, is that fire? Not
certainly one made up of common twigs, or roaring with the burning of the reeds of the
woods, but that fire which improves good deeds like gold, and consumes sins like stubble.
This is undoubtedly the Holy Spirit, Who is called both the fire and light of the
countenance of God; light as we said above: "The light of Thy countenance has been sealed
upon us, O Lord." What is, then, the light that is sealed, but that of the seal of the
Spirit, believing in Whom, "ye were sealed," he says, "with the Holy Spirit of promise."

170. And as there is a light of the divine countenance, so, too, does fire shine forth
from the countenance of God, for it is written: "A fire shall burn in His sight." For the
grace of the day of judgment shines beforehand, that forgiveness may follow to reward the
service of the saints. O the great fulness of the Scriptures, which no one can comprehend
with human genius! O greatest proof of the Divine Unity For how many things are pointed
out in these two verses!

CHAPTER XV.

The Holy Spirit is Life equally with the Father and the Son, in truth whether the Father
be mentioned, with Whom is the Fount of Life, or the Son, that Fount can be none other
than the Holy Spirit. 171. We have said that the Father is Light, the Son is Light, and
the Holy Spirit is Light; let us also learn that the Father is Life, the Son Life, and the
Holy Spirit Life. For John said: "That which was from the beginning, that which we have
heard, and which we have seen, and have beheld with our eyes, and our hands have handled
concerning the Word of Life; and the Life appeared, and we saw and testify, and declare to
you of that Life which was with the Father." He said both Word of Life and Life that he
might signify both the Father and the Son to be Life. For what is the Word of Life but the
Word of God? And by this phrase both God and the Word of God are shown to be Life. And as
it is said the Word of Life, so, too, the Spirit of Life. Therefore, as the Word of Life
is Life, so, too, the Spirit of Life is Life.

172. Learn now that as the Father is the Fount of Life, so, too, many have stated that the
Son is signified as the Fount of Life; so that, he says, with Thee, Almighty God, Thy Son
is the Fount of Life. That is the Fount of the Holy Spirit, for the Spirit is Life, as the
Lord says: "The words which I speak unto you are Spirit and Life," for where the Spirit
is, there also is Life; and where Life is, is also the Holy Spirit. 173. Many, however,
consider that in this passage the Father only is signified by the Fount. Let them,
however, notice what the Scripture relates: "With Thee is the Well of Life." That is, the
Son is with the Father; since the Word was with God, Who was in the beginning, and was
with God. 174. But whether in this place one understands the Fount to be the Father or the
Son, we certainly do not understand a fount of that water which is created, but the Fount
of that divine grace, that is, of the Holy Spirit, for He is the living water. Wherefore
the Lord said: "If thou knowest the gift of God, and Who He is that saith to thee, Give me
to drink, thou wouldst have asked Him, and He would have given thee living water."

175. This was the water for which the soul of David thirsted. The hart desires the
fountain of these waters, not thirsting for the poison of serpents. For the water of the
grace of the Spirit is living, that it may purify the inner parts of the mind, and wash
away every sin of the soul, and purify the transgression of hidden faults.

CHAPTER XVI.

The Holy Spirit is that large river by which the mystical Jerusalem is watered. It is
equal to its Fount, that is, the Father and the Son, as is signified in holy Scripture.
St. Ambrose himself thirsts for that water, and warns us that in order to preserve it
within us, we must avoid the devil, lust, and heresy, since our vessels are frail, and
that broken cisterns must be forsaken, that after the example of the Samaritan woman and
of the patriarchs we may find the water of the Lord. 176. But lest perchance any one
should speak against as it were the littleness of the Spirit, and from this should
endeavour to establish a difference in greatness, arguing that water seems to be but a
small part of a Fount, although examples taken from creatures seem by no means suitable
for application to the Godhead; yet lest they should judge anything injuriously from this
comparison taken from creatures, let them learn that not only is the Holy Spirit called
Water, but also a River, as we read: "From his belly shall flow rivers of living water.
But this He said of the Spirit, Whom they were beginning to receive, who were about to
believe in Him."

177. So, then, the Holy Spirit is the River, and the abundant River, which according to
the Hebrews flowed from Jesus in the lands, as we have received it prophesied by the mouth
of Isaiah. This is the great River which flows always and never fails. And not only a
river, but also one of copious stream and overflowing greatness, as also David said: "The
stream of the river makes glad the city of God." 178. For neither is that city, the
heavenly Jerusalem, watered by the channel of any earthly river, but that Holy Spirit,
proceeding from the Fount of Life, by a short draught of Whom we are satiated, seems to
flow more abundantly among those celestial Thrones, Dominions and Powers, Angels and
Archangels, rushing in the full course of the seven virtues of the Spirit. For if a river
rising above its banks overflows, how much more does the Spirit, rising above every
creature, when He touches the as it were low-lying fields of our minds, make glad that
heavenly nature of the creatures with the larger fertility of His sanctification.

179, And let it not trouble you that either here it is said "rivers," or elsewhere "seven
Spirits," for by the sanctification of these seven gifts of the Spirit, as Isaiah said, is
signified the fulness of all virtue; the Spirit of wisdom and understanding, the Spirit of
counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of
God. One, then, is the River, but many the channels of the gifts of the Spirit. This
River, then, goes forth from the Fount of Life. 180. And here, again, you must not turn
aside your thoughts to lower things, because there seems to be some difference between a
Fount and a River, and yet the divine Scripture has provided that the weakness of human
understanding should not be injured by the lowliness of the language. Set before yourself
any river, it springs from its fount, but is of one nature, of one brightness and beauty.
And do you assert rightly that the Holy Spirit is of one substance, brightness, and glory
with the Son of God and with God the Father. I will sum up all in the oneness of the
qualities, and shall not be afraid of any question as to difference of greatness. For in
this point also Scripture has provided for us; for the Son of God says: "He that shall
drink of the water which I will give him, it shall become in him a well of water springing
up unto everlasting life." This well is clearly the grace of the Spirit, a stream
proceeding from the living Fount. The Holy Spirit, then, is also the Fount of eternal
life.

181. You observe, then, from His words that the unity of the divine greatness is pointed
out, and that Christ cannot be denied to be a Fount even by heretics, since the Spirit,
too, is called a Fount. And as the Spirit is called a river, so, too, the Father said:
"Behold, I come down upon you like a river of peace, and like a stream overflowing the
glory of the Gentiles." And who can doubt that the Son of God is the River of life, from
Whom the streams of eternal life flowed forth? 182. Good, then, is this water, even the
grace of the Spirit. Who will give this Fount to my breast? Let it spring up in me, let
that which gives eternal life flow upon me. Let that Fount overflow upon us, and not flow
away. For Wisdom says: "Drink water out of thine own vessels, and from the founts of thine
own wells, and let thy waters flow abroad in thy streets." How shall I keep this water
that it flow not forth, that it glide not away? How shall I preserve my vessel, lest any
crack of sin penetrating it, should let the water of eternal life exude? Teach us, Lord
Jesus, teach us as Thou didst teach Thine apostles, saying: "Lay not up for yourselves
treasures upon the earth, where rust and moth destroy, and where thieves break through and
steal."

182. For He intimates that the thief is the unclean spirit, who cannot find entrance into
those who walk in the light of good works, but if he has caught any one in the darkness of
earthly desires, and in the midst of the enjoyment of earthly pleasures, he spoils them of
all the flower of eternal virtue. And therefore the Lord says: "Lay up for yourselves
treasures in heaven, where neither rust nor moth destroy, and where thieves do not break
through and steal. For where thy treasure is, there will thy heart be also." 183. Our rust
is wantonness, our rust is lust, our rust is luxury, which dim the keen vision of the mind
with the filth of vices. Again, our moth is Arius, our moth is Photinus, who rend the holy
vesture of the Church with their impiety, and desiring to separate the indivisible unity
of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is
spilt if Arius has imprinted his tooth, it flows away if Photinus has planted his sting in
any one's vessel. We are but of common clay, we quickly feel vices. But no one says to the
potter, "Why hast Thou made me thus?" For though our vessel be but common, yet one is in
honour, another in dishonour. Do not then lay open thy pool, dig not with vices and
crimes, lest any one say: "He hath opened a pool and digged it, and is fallen into the pit
which he made."

184. If you seek Jesus, forsake the broken cisterns, for Christ was wont to sit not by a
pool but by a well. There that Samaritan roman found Him, she who believed, she who wished
to draw water. Although you ought to have come in early morning, nevertheless if you come
later, even at the sixth hour, you will find Jesus wearied with His journey. He is weary,
but it is through thee, because He has long sought thee, thy unbelief has long wearied
Him. Yet He is not offended if thou only comest, He asks to drink Who is about to give.
But He drinks not the water of a stream flowing by, but thy salvation; He drinks thy good
dispositions, He drinks the cup, that is, the Passion which stoned for thy sins, that thou
drinking of His sacred blood mightest quench the thirst of this world. 185. So Abraham
gained God after he had dug the well. So Isaac, while walking by the well, received that
wife who was coming to him as a type of the Church. Faithful he was at the well,
unfaithful at the pool. Lastly, too, Rebecca, as we read, found him who sought her at the
well, and the harlots washed themselves in the blood in the pool of Jezebel.

INTRODUCTION

Introduction.

The Three Persons of the Godhead were not unknown to the judges of old nor to Moses, for
the equality of the Son with the Father, as well as of the Three Persons amongst
Themselves, is laid down both elsewhere and by him. Samson also enjoyed the assistance of
the Holy Spirit, his history is touched upon and shown to be in some points typical of the
Church and her mysteries. When the Holy Spirit left Samson he fell into various
calamities, and St. Ambrose explains the spiritual significance of his shorn locks. 1.
Even in reading the first book of the ancient history it is made clear both that the
sevenfold grace of the Spirit shone forth in the judges themselves of the Jews, and that
the mysteries of the heavenly sacraments were made known by the Spirit, of Whose eternity
Moses was not ignorant. Then, too, at the very beginning of the world, and indeed before
its beginning, he conjoined Him with God, Whom he knew to be eternal before the beginning
of the world. For if any one takes good heed he will recognize in the beginning both the
Father, the Son, and the Spirit. For of the Father it is written: "In the beginning God
created the heaven and the earth." Of the Spirit it is said: "The Spirit was borne upon
the waters." And well in the beginning of creation is there set forth the figure of
baptism whereby the creature had to be purified. And of the Son we read that He it is Who
divided light from darkness, for there is one God the Father Who speaks, and one God the
Son Who acts.

2. But, again, that you may not think that there was assumption in the bidding of Him Who
spoke, or inferiority on the part of Him Who carried out the bidding, the Father'
acknowledges the Son as equal to Himself in the execution of the work, saying: "Let Us
make man after Our image and likeness." For the common image and the working and the
likeness can signify nothing but the oneness of the same Majesty. 3. But that we may more
fully recognize the equality of the Father and the Son, as the Father spoke, the Son made,
so, too, the Father works and the Son speaks. The Father works, as it is written: "My
Father worketh hitherto." You find it said to the Son: "Say the word and he shall be
healed." And the Son says to the Father: "I will that where I am, they too shall be with
Me." The Father did what the Son said.

4. But neither was Abraham ignorant of the Holy Spirit; he saw Three and worshipped One,
for there is one God, one Lord, and one Spirit. And so there is a oneness of honour,
because there is a oneness of power. 5. And why should i speak of all one by one? Samson,
born by the divine promise, had the Spirit accompanying him, for we read: "The Lord
blessed him, and the Spirit of the Lord began to be with him in the camp." And so
foreshadowing the future mystery, he demanded a wife of the aliens, which, as it is
written, his father and mother knew not of, because it was from the Lord. And rightly was
he esteemed stronger than others, because the Spirit of the Lord guided him, under Whose
guidance he alone put to flight the people of the aliens, and at another time inaccessible
to the bite of the lion, he, unconquerable in his strength, tore him asunder with his
hands. Would that he had been as careful to preserve grace, as strong to overcome the
beast!

6. And perhaps this was not only a prodigy of valour, but also a mystery of wisdom, an
utterance of prophecy. For it does not seem to have been without a purpose that, as he was
going to his marriage, a roaring lion met him, which he tore asunder with his hands, in
whose body, when about to enjoy the wished-for wedlock, he found a swarm of bees, and took
honey from its mouth, which he gave to his father and mother to eat. The people of the
Gentiles which believed had honey, the people which was before savage is now the people of
Christ. 7. Nor is the riddle without mystery, which he set forth to his companions: "Out
of the eater came forth meat, and out of the strong came forth sweetness." And there was a
mystery up to the point of the three days in which its answer was sought in vain, which
could not be made known except by the faith of the Church, on the seventh day, the time of
the Law being completed, after the Passion of the Lord. For thus you find that the
apostles did not understand, "because Jesus was not yet glorified."

8. "What," answer they, "is sweeter than honey, and what is stronger than a lion?" To
which he replied: "If ye had not farmed with my heifer, you would not have found out my
riddle." O divine mystery! O manifest sacrament! we have escaped from the slayer, we have
overcome the strong one. The food of life is now there, where before was the hunger of a
miserable death. Dangers are changed into safety, bitterness into sweetness. Grace came
forth from the offence, power from weakness, and life from death. 9. There are, however,
who think on the other hand that the wedlock could not have been established unless the
lion of the tribe of Judah had been slain; and so in His body, that is, the Church, bees
were found who store up the honey of wisdom, because after the Passion of the Lord the
apostles believed more fully. This lion, then, Samson as a Jew slew, but in it he found
honey, as in the figure of the heritage which was to be redeemed, that the remnant might
be saved according to the election of grace.

10. "And the Spirit of the Lord," it is said, "came upon him, and he went down to Ascalon,
and smote thirty men of them." For he could not fail to carry off the victory who saw the
mysteries. And so in the garments they receive the reward of wisdom, the badge of
intercourse, who resolve and answer the riddle. 11. Here, again, other mysteries come up,
in that his wife is taken away, and for this foxes set fire to the sheaves of the aliens.
For their own cunning often deceives those who contend against divine mysteries. Wherefore
it is said again in the Song of Songs: "Take us the little foxes which destroy the
vineyards, that our vineyards may flourish." He said well "little," because the larger
could not destroy the vineyards, though to the strong even the devil is weak. 12. So,
then, he (to sum up the story briefly, for the consideration of the whole passage is
reserved for its own season) was unconquered so long as he kept the grace of the Spirit,
as was the people of God chosen by the Lord, that Nazarite under the Law. Samson, then,
was unconquered, and so invincible as to be able to smite a thousand men with the jawbone
of an ass; so full of heavenly grace that when thirsty he found even water in the jawbone
of an ass, whether you consider this as a miracle, or turn it to a mystery, because in the
humility of the people of the Gentiles there would be both rest and triumph according to
that which is written: "He that smiteth thee on the cheek, turn to him also the other."
For by this endurance of injuries, which the sacrament of baptism teaches, we triumph over
the stings of auger, that having passed through death we may attain to the rest of the
resurrection.

13. Is that, then, Samson who broke ropes twisted with thongs, and new cords like weak
threads? Is that Samson who did not feel the bonds of his hair fastened to the beam, so
long as he had the grace of the Spirit? He, I say, after the Spirit of God departed from
him, was greatly changed from that Samson Who returned clothed in the spoils of the
aliens, but fallen from his greatness on the knees of a woman, caressed and deceived, is
shorn of his hair. 14. Was, then, the hair of his head of such importance that, so long as
it remained, his strength should endure unconquered, but when his head was shorn the man
should suddenly lose all his strength? It is not so, nor may we think that the hair of his
head has such power. There is the hair of religion and faith; the hair of the Nazarite
perfect in the Law, consecrated in sparingness and abstinence, with which she (a type of
the Church), who poured ointment on the feet of the Lord, wiped the feet of the heavenly
Word, for then she knew Christ also after the flesh. That hair it is of which it is said:
"Thy hair is as flocks of goats," growing on that head of which it is said: "The head of
the man is Christ," and in another place: "His head is as fine gold, and his locks like
black pine-trees."

15. And so, also, in the Gospel our Lord, pointing out that some hairs are seen and known,
says: "But even the hairs of your head are all numbered," implying, indeed, acts of
spiritual virtues, for God does not take care for our hair. Though, indeed, it is not
absurd to believe that literally, seeing that according to His divine Majesty nothing can
be hidden from Him. 16. But what does it profit me, if God Himself knows all my hairs?
That rather abounds and profits me, if the watchful witness of good works reward me with
the gift of eternal life. And, in fine, Samson himself, declaring that these hairs are not
mystical, says: "If I be shorn my strength will depart from me." So much concerning the
mystery, let us now consider the order of the passage.

CHAPTER I.

1 The Spirit is the Lord and Power; and in this is not inferior to the Father and the Son.
17. Above, you read that "the Lord blessed him, and the Spirit of the Lord began to go
with him." Farther on it is said: "And the Spirit of the Lord came upon him." Again he
says: "If I be shaven, my strength will depart from me." After he was shaven, see what the
Scripture says: "The Lord," he says, "departed from him." 18. You see, then, that He Who
went with him, Himself departed from him. The Same is, then, the Lord, Who is the Spirit
of the Lord, that is, he called the Spirit of God, Lord, as also the Apostle says: "The
Lord is the Spirit, now where the Spirit of the Lord is, there is liberty." You find,
then, the Holy Spirit called the Lord; for the Holy Spirit and the Son are not one Person
[unus] but one Substance [unum].

2 19. In this place he used the word Power, and implied the Spirit. For as the Father is
Power, so, too, the Son is Power, and the Holy Spirit is Power. Of the Son you have read
that Christ is "the Power of God and the Wisdom of God." We read, too, that the Father is
Power, as it is written: "Ye shall see the Son of Man sitting at the right hand of the
Power of God." He certainly named the Father Power, at Whose right hand the Son sits, as
you read: "The Lord said unto My Lord, Sit Thou on My right hand." And the Lord Himself
named the Holy Spirit Power, when He said: "Ye shall receive Power when the Holy Spirit
cometh upon you."

CHAPTER II.

The Father, the Son, and the Holy Spirit are One incounsel. 20. For the Spirit Himself is
Power, as you read: "The Spirit of Counsel and of Power (or might)." And as the Son is the
Angel of great counsel, so, too, is the Holy Spirit the Spirit of Counsel, that you may
know that the Counsel of the Father, the Son, and the Holy Spirit is One. Counsel, not
concerning any doubtful matters, but concerning those foreknown and determined. 21. But
that the Spirit is the Arbiter of the Divine Counsel, you may know even from this. For
when above we showed that the Holy Spirit was the Lord of baptism, and read that baptism
is the counsel of God, as you read, "But the Pharisees despised the counsel of God, not
being baptized of Him," it is quite clear that as there can be no baptism without the
Spirit, so, too, the counsel of God is not without the Spirit.

22. And that we may know more completely that the Spirit is Power, we ought to know that
He was promised when the Lord said: "I will pour out of ivy Spirit upon all flesh." He,
then, Who was promised to us is Himself Power, as in the Gospel the same Son of God
declared when He said: "And I will send the promise of the Father upon you, but do you
remain in the city until ye be endued with power from on high." 23. And the Evangelist so
far shows that the Spirit is Power, that St. Luke relates that He came down with great
power, when he says: "And suddenly there was a sound from heaven, as though the Spirit
were borne with great power." 24. But, again, that you may not suppose that this is to be
referred to bodily things and perceptible to the senses, learn that the Spirit so
descended as Christ is to descend, as you find: "They shall see the Son of Man coming in
the clouds with great power and majesty."

25. For how should not the power and might be one, when the work. is one, the judgment
one, the temple one, the life-giving one, the sanctification one, and the kingdom also of
the Father, Son, and Holy Spirit one?

CHAPTER III.

1 As to know the Father and the Son is life, so is it life to know the Holy Spirit; and
therefore in the Godhead He is not to be separated from the Father. 26. Let them say,
then, wherein they think that there is an unlikeness in the divine operation. Since as to
know the Father and the Son is life, as the Lord Himself declared, saying: "This is life
eternal to know Thee the only true God, and Jesus Christ, Whom Thou hast sent," so, too,
to know the Holy Spirit is life. For the Lord said: "If ye love Me, keep My commandments,
and I will ask the Father and He shall give you another Paraclete, that He may abide with
you for ever, even the Spirit of Truth, Whom the world cannot receive, because it seeth
Him not, neither knoweth Him, but ye know Him, for He is with you, and in you."

2 27. So, then, the world had not eternal life, because it had not received the Spirit;
for where the Spirit is, there is eternal life; for the Spirit Himself it is Who effects
eternal life. Wherefore I wonder why the Arians stir the question as to the only true God.
For as it is eternal life to know the only true God, so, too, is it eternal life to know
Jesus Christ; so, again, it is eternal life to know the Holy Spirit, Whom, as also the
Father, the world does not see, and, as also the Son, does not know. But he who is not of
this world has eternal life, and the Spirit, Who is the Light of eternal life, remains
with him for ever. 28. If the knowledge of the only true God confers the same benefit as
the knowledge of the Son and of the Spirit, why do you sever the Son and the Spirit from
the honour of the true God, when you do not sever Him from conferring the benefit? For of
necessity you must either believe that this is the greatest gift of the only true Godhead,
and will confess the only true Godhead as of the Father, so also of the Son and of the
Holy Spirit; or if you say that he, too, can give life eternal who is not true God, it
will happen that you derogate rather from the Father, Whose work you do not consider to be
the chief work of the only true Godhead, but one to be compared to the work of a creature.

CHAPTER IV.

The Holy Spirit gives life, not in a different way from the Father and the Son, nor by a
different working. 29. And what wonder is it the Spirit works Life, Who quickens as does
the Father and as does the Son? And who can deny that quickening is the work of the
Eternal Majesty? For it is written: "Quicken Thy servant." He, then, is quickened who is a
servant, that is, man, who before had not life, but received the privilege of having it.
30. Let us then see whether the Spirit is quickened, or Himself quickens. Now it is
written: "The letter killeth, but the Spirit giveth life." So, then, the Spirit quickens.
31. But that you may understand that the quickening of the Father, Son, and Holy Spirit is
no separate work, read how there is a oneness of quickening also, since God Himself
quickens through the Spirit, for Paul said: "He Who raised up Christ from the dead shall
also quicken your mortal bodies because of His Spirit Who dwelleth in you."

CHAPTER V.

The Holy Spirit, as well as the Father and the Son, is pointed out in holy Scripture as
Creator, and the same truth was shadowed forth even by heathen writers, but it was shown
most plainly in the Mystery of the Incarnation, after touching upon which, the writer
maintains his argument from the fact that worship which is due to the Creator alone is
paid to the Holy Spirit. 32. But who can doubt that the Holy Spirit gives life to all
things; since both He, as the Father and the Son, is the Creator of all things; and the
Almighty Father is understood to have done nothing without the Holy Spirit; and since also
in the beginning of the creation the Spirit moved upon the water. 33. So when the Spirit
was moving upon the water, the creation was without grace; but after this world being
created underwent the operation of the Spirit, it gained all the beauty of that grace,
wherewith the world is illuminated. And that the grace of the universe cannot abide
without the Holy Spirit the prophet declared when he said "Thou wilt take away Thy Spirit,
and they will fail and be turned again into their dust. Send forth Thy Spirit, and they
shall be made, and Thou wilt renew all the face of the earth." Not only, then, did he
teach that no creature can stand without the Holy Spirit, but also that the Spirit is the
Creator of the whole creation.

34. And who can deny that the creation of the earth is the work of the Holy Spirit, Whose
work it is that it is renewed? For if they desire to deny that it was created by the
Spirit, since they cannot deny that it must be renewed by the Spirit, they who desire to
sever the Persons must maintain that the operation of the Holy Spirit is superior to that
of the Father and the Son, which is far from the truth; for there is no doubt that the
restored earth is better than it was created. Or if at first, without the operation of the
Holy Spirit, the Father and the Son made the earth, but the operation of the Holy Spirit
was joined on afterwards, it will seem that that which was made required His aid, which
was then added. But far be it from any one to think this, namely, that the divine work
should be believed to have a change in the Creator, an error brought in by Manicheus.

35. But do we suppose that the substance of the earth exists without the operation of the
Holy Spirit, without Whose work not even the expanse of the sky endures? For it is
written: "By the Word of the Lord were the heavens established, and all the strength of
them by the Spirit of His Mouth." Observe what he says, that all the strength of the
heavens is to be referred to the Spirit. For how should He Who was moving before the earth
was made, be resting when it was being made? 36. Gentile writers, following ours as it
were through shadows, because they could not imbibe the truth of the Spirit, have pointed
out in their verses that the Spirit within nourishes heaven and earth, and the glittering
orbs of moon and stars. So they deny not that the strength of creatures exists through the
Spirit, are we who read this to deny it? But you think that they refer to a Spirit
produced of the air. If they declared a Spirit of the air to be the Author of all things,
do we doubt that the Spirit of God is the Creator of all things?

37. But why do I delay with matters not to the purpose? Let them accept a plain proof that
there can be nothing which the Holy Spirit can be said not to have made; and that it
cannot be doubted that all subsists through His operation, whether Angels, Archangels,
Thrones, or Dominions; since the Lord Himself, Whom the Angels serve, was begotten by the
Holy Spirit coming upon the Virgin, as, according to Matthew, the Angel said to Joseph:
"Joseph, thou son of David, fear not to take Mary thy wife, for that which shall be born
of her is of the Holy Spirit." And according to Luke, he said to Mary: "The Holy Spirit
shall come upon thee." 38. The birth from the Virgin was, then, the work of the Spirit.
The fruit of the womb is the work of the Spirit, according to that which is written:
"Blessed art thou among women, and blessed is the Fruit of thy womb." The flower from the
root is the work of the Spirit, that flower, I say, of which it was well prophesied: "A
rod shall go forth from the root of Jesse, and a flower shall rise from his root." The
root of Jesse the patriarch is the family of the Jews, Mary is the rod, Christ the flower
of Mary, Who, about to spread the good odour of faith throughout the whole world, budded
forth from a virgin womb, as He Himself said: "I am the flower of the plain, a lily of the
valley."

39. The flower, when cut, keeps its odour, and when bruised increases it, nor if torn off
does it lose it; so, too, the Lord Jesus, on the gibbet of the cross, neither failed when
bruised, nor fainted when torn; and when He was cut by that piercing of the spear, being
made more beautiful by the cob our of the outpoured Blood, He, as it were, grew comely
again, not able in Himself to die, and breathing forth upon the dead the gift of eternal
life. On this flower, then, of the royal rod the Holy Spirit rested. 40. A good rod, as
some think, is the Flesh of the Lord, which, raising itself from its earthly root to
heaven, bore around the whole world the sweet-smelling fruits of religion, the mysteries
of the divine generation, pouring grace on the altars of heaven. 41. So, then, we cannot
doubt that the Spirit is Creator, Whom we know as the Author of the Lord's Incarnation.
For who can doubt when you find in the commencement of the Gospel that the generation of
Jesus Christ was on this wise: "When Mary was espoused to Joseph, before they came
together she was found with child of [ex] the Holy Spirit."

42. For although most authorities read "de Spiritu," yet the Greek from which the Latins
translated have "ex pneumatoj agiou," that is, "ex Spiritu Sancto." For that which is "of"
[ex] any one is either of his substance or of his power. Of his substance, as the Son, Who
says: "I came forth of the Mouth of the Most High;" as the Spirit, "Who proceedeth from
the Father;" of Whom the Son says: "He shall glorify Me, for He shall receive of Mine."
But of the power, as in the passage: "One God the Father, of Whom are all things." 43.
How, then, was Mary with child of the Holy Spirit? If as of her substance, was the Spirit,
then, changed into flesh and bones? Certainly not. But if the Virgin conceived as of His
operation and power, who can deny that the Holy Spirit is Creator? 44. How is it, too,
that Job plainly set forth the Spirit as his Creator, saying: "The Spirit of God hath made
me"? In one short verse he showed Him to be both Divine and Creator. If, then, the Spirit
is Creator, He is certainly not a creature, for the Apostle has separated the Creator and
the creature, saying: "They served the creature rather than the Creator."

45. He teaches that the Creator is to be served by condemning those who serve the
creature, whereas we owe our service to the Creator. And since he knew the Spirit to be
the Creator, he teaches that we ought to serve Him, saying: "Beware of the dogs, beware of
the evil workers, beware of the concision, for we are the circumcision who serve the
Spirit of God." 46. But if any one disputes because of the variations of the Latin
codices, some of which heretics have falsified, let him look at the Greek codices, and
observe that it is there written: "oi pneumati Qeou latreuontej," which is, being
translated, "who serve the Spirit of God." 47. So, then, when the same Apostle says that
we ought to serve the Spirit, who asserts that we must not serve the creature, but the
Creator; without doubt he plainly shows that the Holy Spirit is Creator, and is to be
venerated with the honour due to the eternal Godhead; for it is written: "Thou shalt
worship the Lord thy God, and Him only shalt thou serve."

CHAPTER VI.

To those who object that according to the words of Amos the Spirit is created, the answer
is made that the word is there understood of the wind, which is often created, which
cannot be said of the Holy Spirit, since He is eternal, and cannot be dissolved in death,
or by an heretical absorption into the Father. But if they pertinaciously contend that
this passage was written of the Holy Spirit, St. Ambrose points out that recourse must be
had to a spiritual Interpretation, for Christ by His coming established the thunder, that
is, the force of the divine utterances, and by Spirit is signified the human soul as also
the flesh assumed by Christ. And since this was created by each Person of the Trinity, it
is thence argued that the Spirit, Who has before been affirmed to be the Creator of all
things, was the Author of the Incarnation of the Lord.

48. Nor does it escape my notice that heretics have been wont to object that the Holy
Spirit appears to be a creature, because many of them use as an argument for establishing
their impiety that passage of Amos, where he spoke of the blowing of the wind, as the
words of the prophet made clear. For you read thus: "Behold, I am He that establish the
thunders, and create the wind [spirit], and declare unto man his Christ, that make light
and mist, and ascend upon high places, the Lord God Almighty is His Name." 49. If they
make an argument of this, hat he said "spirit" was created, Esdras aught us that spirit is
created, saying in the fourth book: "And upon the second day Thou madest the spirit of the
firmament," yet, that we may keep to our point, is it not evident that in what Amos said
the order of he passage shows that the prophet was speaking of the creation of this world?

50. He begins as follows: "I am the Lord that establish the thunders and create he wind
[spirit]." The order of the words itself teaches us; for if he had wished to speak of the
Holy Spirit, he would certainly not have put the thunders in the first place. For thunder
is not more ancient than the Holy Spirit; though they be ungodly, they still dare not say
that. And then when we, see what follows concerning light and mist, is it not plain that
what is said is to be understood of the creation of this world? For we know by every-day
experience, that when we have storms on this earth, thunders come first, blasts of wind
follow on, the sky grows black with mists, and light shines again out of the darkness. For
the blasts of wind are also called "spirits," as it is written: "Fire and brimstone and
the spirit of storm."

51. And that you might know that he called this "spirit," he says: "establishing thunders
and creating the wind [spirit]." For these are often created, when they take place. But
the Holy Spirit is eternal, and if any one dares to call Him a creature, still he cannot
say that He is daily created like the blast of the wind. Then, again, Wisdom herself,
speaking after the mystery of the assumed Body, says: "The Lord created Me." Although
prophesying of things to come, yet, because the coming of the Lord was predestined, it is
not said "creates" but "created Me;" that men might believe that the Body of Jesus was
begotten of the Virgin Mary, not often, but once only. 52. And so, as to that which the
prophet declared as it were of the daily working of God in the thunder and the creation of
the wind, it would be impious to understand any such thing of the Holy Spirit, Whom the
ungodly themselves cannot deny to exist from before the world. Whence with pious
asseveration we testify that He always exists, and abides ever. For neither can He Who
before the world was moving upon the waters begin to be visible after the world's
creation; or else it would be allowable to suppose that there are many Holy Spirits, Who
come into being by as it were a daily production. Far be it from any one to pollute
himself with such impiety as to say that the Holy Spirit is frequently or ever created.
For I do not understand why He should be frequently created; unless perchance they believe
that He dies frequently and so is frequently created. But how can the Spirit of life die?
If, then, He cannot die, there is no reason why He should be often created.

53. But they who think otherwise fall into this sacrilege, that they do not distinguish
the Holy Spirit; who think that the Word Which was sent forth returns to the Father, and
the Spirit Which was sent forth is reabsorbed into God, so that there should be a
reabsorption and a kind of alternation of one changing himself into various forms; whereas
the distinction between the Father, Son, and Holy Spirit always abiding and unchangeable,
preserves the Unity of its power. 54. But if any one thinks that the word of the prophet
is to be explained with reference to the Holy Spirit, because it is said, "declaring unto
men His Christ," he will explain it more easily of the Lord's Incarnation. For if it
troubles you that he said Spirit, and therefore you think that this cannot well be
explained of the mystery of the taking of human nature, read on in the Scriptures and you
will find that all agrees most excellently with Christ, of Whom it is thoroughly fitting
to think that He established the thunders by His coming, that is, the force and sound of
the heavenly Scriptures, by the thunder, as it were, of which our minds are struck with
astonishment, so that we learn to be afraid, and pay respect to the heavenly oracles.

55. Lastly, in the Gospel the brothers of the Lord were called Sons of Thunder; and when
the voice was uttered of the Father, saying, "I have both glorified it and will glorify it
again," the Jews said that it thundered on Him. For although they could not receive the
grace of the truth, yet they confessed unwillingly, and in their ignorance were speaking
mysteries, so that there resulted a great testimony of the Father to the Son. And in the
Book of Job, too, the Scripture says: "And who knows when He will make the power of His
thunder?" Certainly if these words pertained to the thunders of the heavens, he would have
said that their force was already made, not about to be made. 56. Therefore he referred
the thunders to the words of the Lord, the sound of which went out into all the earth, and
we understand the word "spirit" in this place of the soul, which He took endowed with
reason and perfect; for Scripture often designates the soul of man by the word spirit, as
you read: "Who creates the spirit of man within him." So, too, the Lord signified His Soul
by the word Spirit, when He said: "Into Thy hands I commend My Spirit."

57. And that you might know that he spoke of the coming down of Jesus, he added that He
declared His Christ to men for in His baptism He declared Him, saying: "Thou art My
beloved Son, in Whom I am well pleased." He declared Him on the mount, saying: "This is My
beloved Son, hear ye Him." He declared Him in His Passion, when the sun hid itself, and
sea and earth trembled. He declared Him in the Centurion, who said: "Truly this was the
Son of God." 58. We ought, then, to take this whole passage either to be simply to be
understood of that state in which we here live and breathe, or of the mystery of the
Lord's Body; for if here it had been stated that the Holy Spirit was created, undoubtedly
Scripture would elsewhere have declared the same, as we often read of the Son of God, Who
according to the flesh was both made and created.

59. But it is fitting that we should consider His Majesty in the very fact of His taking
flesh for us, that we may see His divine power in the very taking of the Body. For as we
read that the Father created the mystery of the Lord's Incarnation, the Spirit too created
it; and so too we read that Christ Himself created His own Body. For the Father created
it, as it is written: "The Lord created Me," and in another place, "God sent His Son, made
of a woman, made under the law." And the Spirit created the whole mystery, according to
that which we read, for "Mary was found with child of the Holy Spirit." 60. You find,
then, that the Father created and the Spirit created; learn, too, that the Son of God also
created, when Solomon says: "Wisdom hath made herself a house." How, then, can the Holy
Spirit Who created the mystery of the Lord's Incarnation, which is above all created
things, be Himself a creature?

61. As we have shown above generally that the Holy Spirit is our Creator according to the
flesh in the outer man, let us now show that He is our Creator also according to the
mystery of grace. And as the Father creates, so too does the Son create, and so too the
Holy Spirit creates, as we read in the words of Paul: "For it is the gift of God, not of
works, test any one should boast. For we are His workmanship created in Christ Jesus in
good works."

CHAPTER VII.

The Holy Spirit is no less the author of spiritual creation or regeneration than the
Father and the Son. The excellence of that creation, and wherein it consists. How we are
to understand holy Scripture, when it attributes a body or members to God. 62. So, then,
the Father creates in good works, and the Son also, for it is written: "But as many as
received Him, to them gave He power to become the sons of God, even to them who believe on
His Name; who were born not of blood, nor of the will of the flesh, nor of the will of
man, but of God." 63. In like manner the Lord Himself also testifies that we are born
again of the Spirit according to grace, saying: "That which is born of the flesh is flesh,
because it is born of flesh; and that which is born of the Spirit is spirit, because God
is Spirit. Marvel not that I said unto you, Ye must be born again. The Spirit breatheth
where He willeth, and thou hearest His voice, but knowest not whence He cometh or whither
He goeth, so is every one who is born of the Spirit."

64. It is then clear that the Holy Spirit is also the Author of the grace of the Spirit,
since we are created according to God, that we may be made the sons of God. So when He has
taken us into His kingdom by the adoption of holy regeneration, do we deny Him that which
is His? He has made us heirs of the new birth from above, do we claim the heritage and
reject its Author? But the benefit cannot remain when its Author is shut out; the Author
is not without the gift, nor the gift without the Author. If you claim the grace, believe
the power; if you reject the power, do not ask for the grace. He who has denied the Spirit
has at the same time denied the gift. For if the Author be of no account how can His gifts
be precious?Why do we grudge the gifts we ourselves receive, diminish our hopes, repudiate
our dignity, and deny our Comforter?

65. But we cannot deny Him. Far be it from us to deny that which is so great, since the
Apostle says: "But ye brethren, like Isaac, are the children of promise, but as then, he
that is born after the flesh persecutes him that is after the Spirit." Again certainly is
understood from what has gone before, is born after the Spirit. He then who is born after
the Spirit is born after God. Now we are born again when we are renewed in our inward
affections and lay aside the oldness or the outer man. And so the Apostle says again: "But
be ye renewed in the spirit of your mind, and put on the new man which is created
according to God in truth and righteousness and holiness." Let them hear how the Scripture
has signified the unity of the divine operation. He who is renewed in the spirit of his
mind has put on the new man, which is created according to God.

66. That more excellent regeneration is then the work of the Holy Spirit; and the Spirit
is the Author of that new man which is created after the image of God, which no one will
doubt to be better than this outer man of ours. Since the Apostle has pointed out that the
one is heavenly, the other earthly, when he says: "As is the heavenly, such also are the
heavenly." 67. Since, then, the grace of the Spirit makes that to be heavenly which it can
create earthy, we ought to observe by reason though we be without instances. For in a
certain place holy Job says: "As the Lord liveth, Who thus judgeth me, and the Almighty,
Who hath brought my soul to bitterness (for the Spirit of God which is in my nostrils)."
He certainly did not here signify by His Spirit the vital breath and bodily breathing
passages, but signifies the nostrils of the inner man within him, wherewith he gathered in
the fragrance of eternal life, and drew in the grace of the heavenly ointment as with a
kind of twofold sense.

68. For there are spiritual nostrils, as we read, which the spouse of the Word has, to
whom it is said: "And the smell of thy nostrils;" and in another place: "The Lord smelled
a smell of sweetness." There are, then, as it were, inward members of a man, whose hands
are considered to be in action, his ears in hearing, his feet in a kind of progress in a
good work. And so from what is done we gather as it were figures of the members, for it is
not suitable for us to imagine anything in the inner man after a fleshly manner. 69. And
there are some who suppose that God is fashioned after a bodily manner, when they read of
His hand or finger, and they do not observe that these things are written not because of
any fashion of a body, since in the Godhead are neither members nor parts, but are
expressions of the oneness of the Godhead, that we may believe that it is impossible for
either the Son or the Holy Spirit to be separated from God the Father; since the fulness
of the Godhead dwells as it were bodily in the substance of the Trinity. For this reason,
then, is the Son also called the Right Hand of the Father, as we read: "The Right Hand of
the Lord hath done mighty things, the Right Hand of the Lord hath exalted me."

CHAPTER VIII.

St. Ambrose examines and refutes the heretical argument that because God is said to be
glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to
the Father. He shows that the particle in can be also used of the Son and even of the
Father, and that on the other hand with may be said of creatures without any infringement
on the prerogatives of the Godhead; and that in reality these prepositions simply imply
the connection of the Three Divine Persons. 70. But what wonder is it if foolish men
question about words, when they do so even about syllables? For some think that a
distinction should be made and that God should be praised in the Spirit, but not with the
Spirit, and consider that the greatness of the Godhead is to be estimated from one
syllable or some custom, arguing that if they consider that God should be glorified in the
Spirit, they point to some office of the Holy Spirit, but that if they say that God
receives glory or power with the Spirit, they seem to imply some association and communion
of the Father, the Son, and the Holy Spirit.71. But who can separate what is in- capable
of separation? who can divide that association which Christ shows to be inseparable? "Go,"
says He, "baptize all nations in the Name of the Father and of the Son and of the Holy
Spirit." Has He changed either a word or a syllable here concerning the Father or the Son
or the Holy Spirit? Certainly not. But He says, in the Name of the Father and of the Son
and of the Holy Spirit. The expression is the same for the Spirit as for the Father and
for Himself. From which is inferred not any office of the Holy Spirit, but rather a
sharing of honour or of working when we say "in the Spirit."

72. Consider, too, that this opinion of yours tends to the injury of the Father and the
Son, for the latter did not say, "with the Name of the Father and of the Son, and of the
Holy Spirit," but in the Name, and yet not any office but the power of the Trinity is
expressed in this syllable, 73. Lastly, that you may know that it is not a syllable which
prejudices faith, but faith which commends a syllable, Paul also speaks in Christ. Christ
is not less, because Paul spoke in Christ, as you find: "We speak before God in Christ."
As, then, the Apostle says that we speak in Christ, so, too, is that which we speak in the
Spirit; as the Apostle himself said: "No man saith Lord Jesus, except in the Holy Spirit."
So, then, in this place not any subjection of the Holy Spirit, but a connection of grace
is signified.

74. And that you may know that distinction does not depend upon a syllable, he says also
in another place: "And these indeed were you, but ye are washed, but ye are sanctified,
but ye are justified in the Name of the Lord Jesus Christ, and in the Spirit of our God."
How many instances of this I can bring forward. For it is written: "Ye are all one in
Christ Jesus," and elsewhere: "To those sanctified in Christ Jesus," and again: "That we
might be the righteousness of God in Him," and in another place: "Should fall from the
chastity which is in Christ Jesus." 75. But what am I doing? For while I say that like
things are written of the Son as of the Spirit, I am rather leading on to this, not that
because it is written of the Son, therefore it would appear to be reverently written of
the Holy Spirit, but that because the same is written of the Spirit, therefore men allege
that the Son's honour is lessened because of the Spirit. For say they, Is it written of
God the Father?

76. But let them learn that it is also said of God the Father: "In the Lord I will praise
the word;" and elsewhere: "In God we will do mighty deeds;" and "My remembrance shall be
ever in Thee;" and "In Thy Name will we rejoice;" and again in another place: "That his
deeds may be manifested, that they are wrought in God;" and Paul: "In God Who created all
things;" and again: "Paul and Silvanus and Timotheus to the Church of the Thessalonians in
God the Father and the Lord Jesus Christ;" and in the Gospel: "I in the Father and the
Father in Me," and "the Father that dwelleth in Me." It is also written: "He that glorieth
let him glory in the Lord;" and in another place: "Our life is hid with Christ in God."
Did he here ascribe more to the Son than to the Father in saying that we are with Christ
in God? or does our state avail more than the grace of the Spirit, so that we can be with
Christ and the Holy Spirit cannot? And when Christ wills to be with us, as He Himself
said: "Father, I will that they whom Thou hast given Me be with Me where I am," would He
disdain to be with the Spirit? For it is written: "Ye coming together and my spirit with
the power of the Lord Jesus." Do we then come together in the power of the Lord, and dare
to say that the Lord Jesus would not be willing to come together with the Spirit Who does
not disdain to come together with us?

77. So the Apostle thinks that it makes no difference which particle you use. For each is
a conjunctive particle, and conjunction does not cause separation, for if it divided it
would not be called a conjunction. 78. What, then, moves you to say that to God the Father
or to His Christ there is glory, life, greatness, or power, in the Holy Spirit, and to
refuse to say with the Holy Spirit? Is it that you are afraid of seeming to join the
Spirit with the Father and the Son? But hear what is written of the Spirit: "For the law
of the Spirit is life in Christ Jesus." And in another place God the Father says: "They
shall worship Thee, and in Thee they shall make supplication." God the Father says that we
ought to pray in Christ; and do you think that it is any derogation to the Spirit if the
glory of Christ is said to be in Him?

79. Hear that what you are afraid to acknowledge of the Spirit, the Apostle did not fear
to claim for himself; for he says: "To be dissolved and to be with Christ is much better."
Do you deny that the Spirit, through Whom the Apostle was made worthy of being with
Christ, is with Christ? 80. What, then, is the reason that you prefer saying that God or
Christ is glorified in the Spirit rather than with the Spirit? Is it because if you say in
the Spirit, the Spirit is declared to be less than Christ? Although your making the Lord
greater or less is a matter which can be refuted, yet since we read, "For Christ was made
sin for us, that we might be the righteousness of God in Him," He is found chiefest in
Whom we are found most low. So, too, elsewhere you read, "For in Him all things consist,"
that is, in His power. And the things which consist in Him cannot be compared to Him,
because they receive from His power the substance whereby they consist.

81. Do you then understand that God so reigns in the Spirit that the power of the Spirit,
as a kind of source of substance, imparts to God the origin of His rule? But this is
impious. And so our predecessors spoke of the unity of power of the Father, the Son, and
the Holy Spirit, when they said that the glory of Christ was with the Spirit, that they
might declare their inseparable connection. 82. For how is the Holy Spirit separated from
the Son, since "the Spirit Himself beareth witness with our spirit that we are sons of
God, and if sons, also heirs, heirs, indeed, of God and joint-heirs with Christ." Who,
then, is so foolish as to wish to dissever the eternal conjunction of the Spirit and
Christ, when the Spirit by Whom we are made joint-heirs with Christ conjoins even what is
severed. 83. "If so be," he says, "we suffer with Him, that we may be also glorified
together." If we then shall be glorified together with Christ through the Spirit, how do
we refuse to admit that the Spirit Himself is glorified together with Christ? Do we
dissociate the life of Christ and of the Holy Spirit when the Spirit says that we shall
live together with the Son of God? For the Apostle says: "If we be dead with Christ we
believe that we shall also live with Him;" and then again: "For if we suffer with Him we
shall also live with Him, and not only shall we live with Him, but shall be also glorified
with Him, and not only be glorified but shall also reign with Him."

84. No division, then, is implied in those particles, for each is a particle of
conjunction. And lastly, we often find in holy Scripture the one inserted and the other
understood, as it is written: "I will enter into Thy house in whole burnt-offerings," that
is, "with whole burnt-offerings;" and in another place: "He brought them forth in silver
and gold," that is, "with silver and gold." And elsewhere the Psalmist says: "Wilt Thou
not go forth with us in our hosts?" for that which is really meant, "with our hosts." So,
then, in the use of the expression no lessening of honour can be implied, and nothing
ought to be deduced derogatory to the honour of the Godhead, it is necessary that with the
heart man should believe unto righteousness, and that out of the faith of the heart
confession should be made in the mouth unto salvation. But they who believe not with the
heart spread what is derogatory with their mouth.

CHAPTER IX.

A passage of St. Paul abused by heretics, to prove a distinction between the Divine
Persons, is explained, and it is proved that the whole passage can be rightly said of each
Person, though it refers specially to the Son. It is then proved that each member of the
passage is applicable to each Person, and as to say, of Him are all things is applicable
to the Father, so may all things are through Him and in Him also be said of Him. 85.
Another similar passage is that which they say implies difference, where it is written:
"But to us there is one Father, of Whom are all things and we unto Him, and one Lord Jesus
Christ, through Whom are all things, and we through Him." For they pretend that when it is
said "of Him," the matter is signified, when "through Him," either the instrument of the
work or some office, but when it is said "in Him," either the place or the time in which
all things that are made are seen.

86. So, then, their desire is to prove that there is some difference of substance, being
anxious to make a distinction between as it were the instrument, and the proper worker or
author, and also between time or place and the instrument. But is the Son, then, alien as
regards His Nature from the Father, because an instrument is alien from the worker or
author? or is the Son alien from the Spirit, because either time or place is not of the
same class as an instrument? 87. Compare now our assertions. They will have it that matter
is of God as though of the nature of God, as when you say that a chest is made of wood or
a statue of stone; that after this fashion matter has come forth from God, and that the
same matter has been made by the Son as if by some sort of instrument; so that they
declare that the Son is not so much the Artificer as the instrument of the work; and that
all things have been made in the Spirit, as if in some place or time; they attribute each
part severally to each Person severally and deny that all are in common.

88. But we show that all things are so of God the Father, that God the Father has suffered
no loss because all things are either through Him or in Him, and yet all things are not of
Him as if of matter; then, too, that all things are through the Lord the Son, so that He
is not deprived of the attribute that all things are of the Son and in Him; and that all
things are in the Spirit, so that we may teach that all things are through the Spirit, and
all things from the Spirit. 89. For these particles, like those of which we have spoken
before, imply each other. For the Apostle did not so say, All things are of God, and all
things are through the Son, as to signify that the substance of the Father and the Son
could be severed, but that he might teach that by a distinction without confusion the
Father is one, the Son another. Those particles, then, are not as it were in opposition to
each other, but are as it were allied and agreed, so as often to suit even one Person, as
it is written: "For of Him, and through Him, and in Him are all things."

90. But if you really consider whence the passage is taken you will have no doubt that it
is said of the Son. For the Apostle says, according to the prophecy of Isaiah, "Who hath
known the mind of the Lord, or who hath been His counsellor?" And he adds: "For of Him and
in Him are all things." Which Isaiah had said of the Artificer of all, as you read: "Who
hath measured out the water with his hand, and the heaven with a span, and all the earth
with his closed hand? Who hath placed the mountains in scales and the hills in a balance?
Who hath known the mind of the Lord, or who hath been His counsellor?" 91. And the Apostle
added: "For of Him, and through Him, and in Him are all things." What is "of Him"? That
the nature of everything is of His will, and He is the Author of all things which have
come into being. "Through Him" means what? That the establishment and continuance of all
things is His girl. What is "in Him"? That all things by a wonderful kind of longing and
unspeakable love look upon the Author of their life, and the Giver of their graces and
functions, according to that which is written: "The eyes of all look unto Thee," and "Thou
openest Thine hand and fillest every living creature with Thy good pleasure."

92. And of the Father, too, you may rightly say "of Him," for of Him was the operative
Wisdom, Which of His own and the Father's will gave being to all things which were not.
"Through Him," because all things were made through His Wisdom. "In Him," because He is
the Fount of substantial Life, in Whom we live and move and have our being. 93. Of the
Spirit also, as being formed by Him, strengthened by Him, established in Him, we receive
the gift of eternal life. 94. Since, then, these expressions seem suitable either to the
Father or the Son or the Holy Spirit, it is certain that nothing derogatory is spoken of
in them, since we both say that many things are of the Son, and many through the Father,
as you find it said of the Son: "That we may be increased through all things in Him, Who
is Christ the Head, from Whom," says he, "the whole body, flamed and knit together through
every joint of the supply for the measure of every part, maketh increase of the body unto
the building up of itself in love." And again, writing to the Colossians of those who have
not the knowledge of the Son of God, he says: "Because they hold not the Head, from Whom
all the body being supplied and joined together through joints and bands, increaseth to
the increase of God." For we said above that Christ is the Head of the Church. And in
another place you read: "Of His fulness have all we received." And the Lord Himself said:
"He shall take of Mine and show it unto you." And before, He said: "I perceive that virtue
is gone out of Me."

95. In like manner that you may recognize the Unity, it is also said of the Spirit: "For
he that soweth in the Spirit shall of the Spirit reap eternal life." And John says:
"Hereby we know that He is in us because He hath given us of His Spirit." And the Angel
says: "That Which shall be born of her is of the Holy Spirit." And the Lord says: "That
which is born of the Spirit is Spirit." 96. So, then, as we read that all things are of
the Father, so, too, that all things can be said to be of the Son, through Whom are all
things; and we are taught by proof that all things are of the Spirit in Whom are all
things. 97. Now let us consider whether we can teach that anything is through the Father.
But it is written: "Paul the servant of Christ through the will of God;" and elsewhere:
"Wherefore thou art now not a servant but a son, and if a son an heir also through God;"
and again: "As Christ rose from the dead by the glory of God." And elsewhere God the
Father says to the Son: "Behold proselytes shall come to Thee through Me."

98. You will find many other passages, if you look for things done through the Father. Is,
then, the Father less because we read that many things are in the Son and of the Son, and
find in the heavenly Scriptures very many things done or given through the Father? 99. But
in like manner we also read of many things done through the Spirit, as you find: "But God
hath revealed them to us through His Spirit;" and in another place: "Keep the good deposit
through the Holy Spirit;" and to the Ephesians: "to be strengthened through His Spirit;"
and to the Corinthians: "To another is given through the Spirit the word of wisdom;" and
in another place: "But if through the Spirit ye mortify the deeds of the flesh, ye shall
live;" and above: "He Who raised Christ from the dead shall also quicken your mortal
bodies through the indwelling of His Spirit in you."

100. But perhaps some one may say, Show me that we can read expressly that all things are
of the Son, or that all things are of the Spirit. But I reply, Let them also show that it
is written that all things are through the Father. But since we have proved that these
expressions suit either the Father or the Son or the Holy Spirit, and that no distinction
of the divine power can arise from particles of this kind, there is no doubt but that all
things are of Him through Whom all things are; and that all things are through Him through
Whom all are; and that we must understand that all things are through Him or of Him in
Whom all are. For every creature exists both of the will. and through the operation and in
the power of the Trinity, as it is written: "Let Us make man after Our image and
likeness;" and elsewhere: "By the word of the Lord were the heavens established, and all
their power by the Spirit of His mouth."

CHAPTER X.

Being about to prove that the will, the calling, and the commandment of the Trinity is
one, St. Ambrose shows that the Spirit called the Church exactly as the Father and the Son
did, and proves this by the selection of SS. Paul and Barnabas, and especially by the
mission of St. Peter to Cornelius. And by the way he points out how in the Apostle's
vision the calling of the Gentiles was shadowed forth, who having been before like wild
beasts, now by the operation of the Spirit lay aside that wildness. Then having quoted
other passages in support of this view, he shows that in the case of Jeremiah cast into a
pit by Jews, and rescued by Abdemelech, is a type of the slighting of the Holy Spirit by
the Jews, and of His being honoured by the Gentiles. 101. And not only is the operation of
the Father, Son, and Holy Spirit everywhere one but also there is one and the same will,
calling, and giving of commands, which one may see in the great and saving mystery of the
Church. For as the Father called the Gentiles to the Church, saying: "I will call her My
people which was not My people, and her beloved who was not beloved;" and elsewhere: "My
house shall be called a house of prayer for all nations," so, too, the Lord Jesus said
that Paul was chosen by Him to call forth and gather together the Church, as you find it
said by the Lord Jesus to Ananias: "Go, for he is a chosen vessel unto Me to bear My name
before all nations."

102. As, then, God the Father called the Church, so, too, Christ called it, and so, too,
the Spirit called it, saying: "Separate Me Paul and Barnabas for the work to which I have
called them." "So," it is added, "having fasted and prayed, they laid hands on them and
sent them forth. And they, being sent forth by the Holy Spirit, went down to Seleucia." So
Paul received the apostleship by the will not only of Christ, but also of the Holy Spirit,
and hastened to gather together the Gentiles. 103. And not only Paul, but also, as we read
in the Acts of the Apostles, Peter. For when he had seen in his prayer heaven opened and a
certain vessel tied at the four corners, as it were a sheet in which were all kinds of
four-footed beasts and wild beasts and fowls of the air, "a voice came to him saying,
Arise, Peter, kill and eat. And Peter said, Be it far from me, Lord, I have never eaten
anything common or unclean. And again a voice came to him, saying, What God hath cleansed
call not thou common. And this was done three times, and the vessel was received back into
heaven." And so when Peter was silently thinking over this with himself, and the servants
of Cornelius appointed by the Angel had come to him, the Spirit said to him, "Lo, men are
seeking thee, rise therefore, and go down and go with them; doubt not, for I have sent
thee."

104. How clearly did the Holy Spirit express His own power ! First of all in that He
inspired him who was praying, and was present to him who was entreating; then when Peter,
being called, answered"Lord," and so was found worthy of a second message, because he
acknowledged the Lord. But the Scripture declares Who that Lord was, for He Whom he had
answered spoke to him when he answered. And the following words show the Spirit clearly
revealed, for He Who formed the mystery made known the mystery. 105. Notice, also, that
the appearance of the mystery three times repeated expressed the operation of the Trinity.
And so in the mysteries the threefold question is put, and the threefold answer made, and
no one can be cleansed but by a threefold confession. For which reason, also, Peter in the
Gospel is asked three times whether he loves the Lord, that by the threefold answer the
bonds of the guilt he had contracted by denying the Lord might be loosed.

106. Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter:
"For the eyes of the Lord are over the faithful of the earth." Nor is it without a purpose
that when He had said before, "What God hath cleansed call not thou common," the Holy
Spirit came upon the Gentiles to purify them, when it is manifest that the operation of
the Spirit is a divine operation. But Peter, when sent by the Spirit, did not wait for the
command of God the Father, but acknowledged that that message was from the Spirit Himself,
and the grace that of the Spirit Himself, when he said: "If, then, God has granted them
the same grace as to us, who was I that I should resist God?" 107. It is, then, the Holy
Spirit Who has delivered us from that Gentile impurity. For in those kinds of four-fooled
creatures and wild beasts and birds there was a figure of the condition of man, which
appears clothed with the bestial ferocity of wild beasts unless it grows gentle by the
sanctification of the Spirit. Excellent, then, is that grace which changes the rage of
beasts into the simplicity of the Spirit: "For we also were aforetime foolish,
unbelieving, erring, serving divers lusts and pleasures. But now by the renewing of the
Spirit we begin to be heirs of Christ, and joint-heirs with the Angels."

108. Therefore the holy prophet David, seeing in the Spirit that we should from wild
beasts become like the dwellers in heaven, says, "Rebuke the wild beasts of the wood,"
evidently signifying, not the wood disturbed by the running of wild beasts, and shaken
with the roaring of animals, but that wood of which it is written: "We found it in the
fields of the wood." In which, as the prophet said: "The righteous shall flourish as the
palm-tree, and shall be multipled as the cedar which is in Libanus." That wood which,
shaken in the tops of the trees spoken of in prophecy, shed forth the nourishment of the
heavenly Word. That wood into which Paul entered indeed as a ravening wolf, but went forth
as a shepherd, for "their sound is gone out into all the earth." 109. We then were wild
beasts, and therefore the Lord said: "Beware of false prophets, which come in sheep's
clothing, but inwardly are ravening wolves." But now, through the Holy Spirit, the rage of
lions, the spots of leopards, the craft of foxes, the rapacity of wolves, have passed away
from our feelings; great, then, is the grace which has changed earth to heaven, that the
conversation of us, who once were wandering as wild beasts in the woods, might be in
heaven.

110. And not only in this place, but also elsewhere in the same book, the Apostle Peter
declared that the Church was built by the Holy Spirit. For you read that he said: "God,
Which knoweth the hearts of men, bare witness, giving them the Holy Spirit, even as also
to us; and He made no distinction between us and them, purifying their hearts by faith."
In which is to be considered, that as Christ is the Cornerstone, Who joined together both
peoples into one, so, too, the Holy Spirit made no distinction between the hearts of each
people, but united them. 111. Do not, then, like a Jew, despise the Son, Whom the prophets
foretold; for you would despise also the Holy Spirit, you would despise Isaiah, you would
despise Jeremiah, whom he who was chosen of the Lord raised with rags and cords from the
pit of that Jewish abode. For the people of the Jews, despising the word of prophecy, had
cast him into the pit. Nor was there found any one of the Jews to draw the prophet out,
but one Ethiopian Abdemelech, as the Scripture testifies.

112. In which account is a very beautiful figure, that is to say, that we, sinners of the
Gentiles, black beforehand through our transgressions, and aforetime fruitless, raised
from the depth the word of prophecy which the Jews had thrust down, as it were, into the
mire of their mind and carnality. And therefore it is written: "Ethiopia shall stretch out
her hand unto God." In which is signified the appearance of holy Church, who says in the
Song of Songs: "I am black and comely, O daughters of Jerusalem;" black through sin,
comely through grace; black by natural condition, comely through redemption, or certainly,
black with the dust of her labours. So she is black while fighting, is comely when she is
crowned with the ornaments of victory. 113. And fittingly is the prophet raised by cords,
for the faithful writer said: "The lines are fallen unto me in pleasant places." And
fittingly with rags; for the Lord Himself, when those who had been first invited to the
marriage made excuse, sent to the partings of the highways, that as many as were found,
both bad and good, should be invited to the marriage. With these rags, then, He lifted the
word of prophecy from the mire.


ON THE HOLY SPIRIT
==================

ON THE HOLY SPIRIT continued

CHAPTER XI.

We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know
all things. This knowledge is attributed in Scripture to the Spirit, and also to the Son.
The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we
read that the Father, the Son, and the Spirit say and reveal the same things, we must
acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth
the deep things of God is not a mark of ignorance, since the Father and the Son are
likewise said to search, and Paul, although chosen by Christ, yet was taught by the
Spirit. 114. And you, too, shall be Abdemelech, that is, chosen by the Lord, if you raise
the Word of God from the depth of Gentile ignorance; if you believe that the Son of God is
not deceived, that nothing escapes His knowledge, that He is not ignorant of what is going
to be. And the Holy Spirit also is not deceived, of Whom the Lord says: "But when He, the
Spirit of Truth, shall come, He shall lead you into all truth." He Who says all passes by
nothing, neither the day nor the hour, neither things past nor things to come.

115. And that you may know that He both knows all things, and foretells things to come,
and that His knowledge is one with that of the Father and the Son, hear what the Truth of
God says concerning Him: "For He shall not speak from Himself, but what things He shall
hear shall He speak, and He shall declare unto you the things that are to come." 116.
Therefore, that you may observe that He knows all things, when the Son said: "But of that
day and hour knoweth no one, not even the Angels of heaven," He excepted the Holy Spirit.
But if the Holy Spirit is excepted from ignorance, how is the Son of God not excepted?
117. But you say that He numbered the Son of God also with the Angels. He numbered the Son
indeed, but He did not number the Spirit also. Confess, then, either that the Holy Spirit
is greater than the Son of God, so as to speak now not only as an Arian, but even as a
Photinian, or acknowledge to what yon ought to refer it that He said that the Son knew
not. For as man He could [in His human nature] be numbered with creatures Who were
created.

118. But if you are willing to learn that the Son of God knows all things, and has
foreknowledge of all, see that those very things which you think to be unknown to the Son,
the Holy Spirit received from the Son. He received them, however, through Unity of
Substance, as the Son received from the Father. "He," says He, "shall glorify Me, for He
shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath
are Mine, therefore said I, He shall receive of Mine, and shall declare it unto you."
What, then, is more clear than this Unity? What things the Father hath pertain to the Son;
what things the Son hath the Holy Spirit also has received. 119. Yet learn that the Son
knows the day of judgment. We read in Zechariah: "And the Lord my God shall come, and all
the saints with Him. In that day there shall not be light, but cold and frost, and it
shall be one day, and that day is known unto the Lord." This day, then, was known unto the
Lord, Who shall come with His saints, to enlighten us by His second Advent.

120. But let us continue the point which we have commenced concerning the Spirit. For in
the passage we have brought forward you find that the Son says of the Spirit: "He shall
glorify Me." So, then, the Spirit glorifies the Son, as the Father also glorifies Him, but
the Son of God also glorifies the Spirit, as we said above. He, then, is not weak who is
the cause of the mutual glory through the Unity of the Eternal Light, nor is He inferior
to the Spirit, of Whom this is true that He is glorified by the Spirit. 122. And you too
shall be chosen, if you believe that the Spirit spoke that which the Father spoke, and
which the Son spoke. Paul, in fine, was therefore chosen because he so believed and so
taught, since, as it is written, God "hath revealed to us by His Spirit that which eye
hath not seen, nor ear heard, nor hath entered into the heart of man, the things which God
hath prepared for them that love Him." And therefore is He called the Spirit of
revelation, as you read: "For God giveth to those who thus prepare themselves the Spirit
of wisdom and revelation, that He may be known."

123. There is, then, a Unity of knowledge, since, as the Father, Who gives the Spirit of
revelation, reveals, so also the Son reveals, for it is written: "No one knoweth the Son
save the Father, neither doth any one know the Father save the Son, and he to whom the Son
shall will to reveal Him." He said more concerning the Son, not because He has more than
the Father, but lest He should be supposed to have less. And not unfittingly is the Father
thus revealed by the Son, for the Son knows the Father even as the Father knows the Son.
124. Learn now that the Spirit too knows God the Father, for it is written that, "As no
one knoweth the things of a man, save the spirit which is in him, so too the things of God
no one knoweth save the Spirit of God." "No one," he says, "knoweth save the Spirit of
God." Is, then, the Son of God excluded? Certainly not, since neither is the Spirit
excluded, when it is said: "And none knoweth the Father, save the Son."

125. Therefore the Father, Son, and Holy Spirit are of one nature and of one knowledge.
And the Spirit is not to be numbered with all things which were made by the Son, since He
knew the Father, Whom (as it is written) who can know save the Son? But the Holy Spirit
knows also. What then? When the totality of created things is spoken of, it follows that
the Holy Spirit is not included. 126. Now I should like them to answer what it is in man
which knows the things of a man. Certainly that must be reasonable which surpasses the
other powers of the soul, and by which the highest nature of man is estimated. What, then,
is the Spirit, Who knows the deep things of God, and through Whom Almighty God is
revealed? Is He inferior in the fulness of the Godhead Who is proved even by this instance
to be of one substance with the Father? Or is He ignorant of anything Who knows the
counsels of God, and His mysteries which have been hidden from the beginning? What is
there that He knows not Who knows all things that are of God? For "the Spirit searcheth
even the deep things of God."

127. But lest you should think that He searches things unknown, and so searches that He
may learn that which He knows not, it is stated first that God revealed them to us through
His Spirit, and at the same time in order that you may learn that the Spirit knows the
things which are revealed to us through the Spirit Himself, it is said subsequently: "For
who among men knoweth the things of a man, save the spirit of the man which is in him? so,
too, the things of God knoweth no one save the Spirit of God." If, then, the spirit of a
man knows the things of a man, and knows them before it searches, can there be anything of
God which the Spirit of God knows not? Of Whom the Apostle said not without a purpose,
"The things of God knoweth no one, save the Spirit of God;" not that He knows by
searching, but knows by nature; not that the knowledge of divine things is an accident in
Him, but is His natural knowledge.

128. But if this moves you that He said "searcheth," learn that this is also said of God,
inasmuch as He is the searcher of hearts and reins. For Himself said: "I am He that
searcheth the heart and reins." And of the Son of God you have also in the Epistle to the
Hebrews: "Who is the Searcher of the mind and thoughts." Whence it is clear that no
inferior searches the inward things of his superior, for to know hidden things is of the
divine power alone. The Holy Spirit, then, is a searcher in like manner as the Father, and
the Son is a searcher in like manner, by the proper signification of which expression this
is implied, that evidently there is nothing which He knows not, Whom nothing escapes. 129.
Lastly, he was chosen by Christ, and taught by the Spirit. For as he himself witnesses,
having obtained through the Spirit knowledge of the divine secrets, he shows both that the
Holy Spirit knows God, and has revealed to us the things which are of God, as the Son also
has revealed them. And he adds: "But we received, not the spirit of this world, but the
Spirit which is of God, that we might know the things that are given to us by God, which
we also speak, not in persuasive words of man's wisdom, but in manifestation of the Spirit
and in the power of God."

CHAPTER XII.

After proof that the Spirit is the Giver of revelation equally with the Father and the
Son, it is explained how the same Spirit does not speak of Himself; and it is shown that
no bodily organs are to be thought of in Him, and that no inferiority is to be supposed
from the fact of our reading that He hears, since the same would have to be attributed to
the Son, and indeed even to the Father, since He hears the Son. The Spirit then hears and
glorifies the Son in the sense that He revealed Him to the prophets and apostles, by which
the Unity of operation of the Three Persons is inferred; and, since the Spirit does the
same works as the Father, the substance of each is also declared to be the same. 130. It
has then been proved that like as God has revealed to us the things which are His, so too
the Son, and so too the Spirit, has revealed the things of God. For our knowledge proceeds
from one Spirit, through one Son to one Father; and from one Father through one Son to one
Holy Spirit is delivered goodness and sanctification and the sovereign right of eternal
power. Where, then, there is a manifestation of the Spirit, there is the power of God, nor
can there be any distinction where the work is one. And therefore that which the Son says
the Father also says, and that which the Father says the Son also says, and that which the
Father and the Son say the Holy Spirit also says.

131. Whence also the Son of God said concerning the Holy Spirit: "He shall not speak from
Himself," that is, not without the participation of the Father and Myself. For the Spirit
is not divided and separated, but speaks what He hears. He hears, that is to say, by unity
of substance and by the property of knowledge. For He receives not hearing by any orifices
of the body, nor does the divine voice resound with any carnal measures, nor does He hear
what He knows not; since commonly in human matters hearing produces knowledge, and yet not
even in men themselves is there always bodily speech or fleshly hearing. For "he that
speaketh in tongues," it is said, "speaketh not to men but to God, for no one heareth, but
in the Spirit he speaketh mysteries." 132. Therefore if in men hearing is not always of
the body, do you require in God the voices of man's weakness, and certain organs of
fleshly hearing, when He is said to hear in order that we may believe that He knows? For
we know that which we have heard, and we hear beforehand that we may be able to know; but
in God Who knows all things knowledge goes before hearing. So in order to state that the
Son is not ignorant of what the Father wills, we say that He has heard; but in God there
is no sound nor syllable, such as usually signify the indication of the will; but oneness
of will is comprehended in hidden ways in God, but in us is shown by signs.

133. What means, then, "He shall not speak from Himself"? This is, He shall not speak
without Me; for He speaks the truth, He breathes wisdom. He speaks not without the Father,
for He is the Spirit of God; He hears not from Himself, for all things are of God. 134.
The Son received all things from the Father, for He Himself said: "All things have been
delivered unto Me from My Father." All that is the Father's the Son also has, for He says
again: "All things which the Father hath are Mine." And those things which He Himself
received by Unity of nature, the Spirit by the same Unity of nature received also from
Him, as the Lord Jesus Himself declares, when speaking of His Spirit: "Therefore said I,
He shall receive of Mine and shall declare it unto you." Therefore what the Spirit says is
the Son's, what the Son hath given is the Father's. So neither the Son nor the Spirit
speaks anything of Himself. For the Trinity speaks nothing external to Itself.

135. But if you contend that this is an argument for the weakness of the Holy Spirit, and
for a kind of likeness to the lowliness of the body, you will also make it an argument to
the injury of the Son, because the Son said of Himself: "As I hear I judge," and "The Son
can do nothing else than what He seeth the Father doing." For if that be true, as it is,
which the Son said: "All things which the Father hath are Mine," and the Son according to
the Godhead is One with the Father, One by natural substance, not according to the
Sabellian falsehood; that which is one by the property of substance certainly cannot be
separated, and so the Son cannot do anything except what He has heard of the Father, for
the Word of God endures forever, nor is the Father ever separated from the operation of
the Son; and that which the Son works He knows that the Father wills, and what the Father
wills the Son knows how to work.

136. Lastly, that one may not think that there is any difference of work either in time or
in order between the Father and the Son, but may believe the oneness of the same
operation, He says: "The works which I do He doeth." And again, that one may not think
that there is any difference in the distinction of the works, but may judge that the will,
the working, and the power of the Father and the Son are the same, Wisdom says concerning
the Father: "For whatsoever things He doeth, the Son likewise doeth the same." So that the
action of neither Person is before or after that of the Other, but the same result of one
operation. And for this reason the Son says that He can do nothing of Himself, because His
operation cannot be separated from that of the Father. In like manner the operation of the
Holy Spirit is not separated. Whence also the things which He speaks, He is said to hear
from the Father.

137. What if I demonstrate that the Father also hears the Son, as the Son too hears the
Father? For you have it written in the Gospel that the Son says: "Father, I thank Thee
that Thou heardest Me." How did the Father hear the Son, since in the previous passage
concerning Lazarus the Son spoke nothing to the Father? And that we might not think that
the Son was heard once by the Father, He added: "And I knew that Thou hearest Me always."
Therefore the hearing is not that of subject obedience, but of eternal Unity. 138. In like
manner, then, the Spirit is said to hear from the Father, and to glorify the Son. To
glorify, because the Holy Spirit taught us that the Son is the Image of the invisible God,
and the brightness of His glory, and the impress of His substance. The Spirit also spoke
in the patriarchs and the prophets, and, lastly, the apostles began then to be more
perfect after that they had received the Holy Spirit. There is therefore no separation of
the divine power and grace, for although "there are diversities of gifts, yet it is the
same Spirit; and diversities of ministrations, yet the same Lord; and diversities of
operations, yet the same God Who worketh all in all." There are diversities of offices,
not severances of the Trinity.

139. Lastly, it is the same God Who worketh all in all, that you may know that there is no
diversity of operation between God the Father and the Holy Spirit; since those things
which the Spirit works, God the Father also works, "Who worketh all in all." For while God
the Father worketh all in all, yet "to one is given through the Spirit the word of wisdom;
to another the word of knowledge, according to the same Spirit; to another faith, in the
same Spirit; to another the gift of healings, in the one Spirit; to another the working of
miracles; to another prophecy; to another discerning of spirits; to another divers kinds
of tongues; to another the interpretation of sayings; but all these worketh one and the
same Spirit, dividing to each one as He will." 140. There is then no doubt but that those
things which the Father worketh, the Spirit worketh also. Nor does He work in accordance
with a command, as he who hears in bodily fashion, but voluntarily, as being free in His
own will, not the servant of the power of another. For He does not obey as being bidden,
but as the giver He is the controller of His own gifts.

141. Consider meanwhile whether you can say that the Spirit effects all things which the
Father effects; for you cannot deny that the Father effects those things which the Holy
Spirit effects; otherwise the Father does not effect all things, if He effects not those
things which the Spirit also effects. But if the Father also effects those things which
the Spirit effects, since the Spirit divides His operations, according to His own will,
you must of necessity say, either that what the Spirit divides He divides according to His
own will, against the will of God the Father; or if you say that the Father wills the same
that the Holy Spirit wills, you must of necessity confess the oneness of the divine will
and operation, even if you do it unwillingly, and, if not with the heart, at least with
the mouth. 142. But if the Holy Spirit is of one will and operation with God the Father,
He is also of one substance, since the Creator is known by His works. So, then, it is the
same Spirit, he says, the same Lord, the same God. And if you say Spirit. He is the same;
and if you say Lord, He is the same; and if you say God, He is the same. Not the same, so
that Himself is Father, Himself Son, Himself Spirit [one and the selfsame Person]; but
because both the Father and the Son are the same Power. He is, then, the same in substance
and in power, for there is not in the Godhead either the confusion of Sabellius nor the
division of Arius, nor any earthly and bodily change.

CHAPTER XIII.

Prophecy was not only from the Father and the Son but also from the Spirit; the authority
and operation of the latter on the apostles is signified to be the same as Theirs; and so
we are to understand that them is unity in the three points of authority, rule, and
bounty; yet need no disadvantage be feared from that participation, since such does not
arise in human friendship. Lastly, it is established that this is the inheritance of the
apostolic faith from the fact that the apostles are described as having obeyed the Holy
Spirit. 143. Take, O sacred Emperor, another strong instance in this question, and one
known to you: "In many ways and in divers manners, God spake to the fathers in the
prophets." And the Wisdom of God said: "I will send prophets and apostles." And "To one is
given," as it is written, "through the Spirit, the word of wisdom; to another, the word of
knowledge, according to the same Spirit; to another faith, in the same Spirit; to another,
the gift of healings, in the one Spirit; to another, the working of miracles; to another,
prophecy." Therefore, according to the Apostle, prophecy is not only through the Father
and the Son, but also through the Holy Spirit, and therefore the office is one, and the
grace one. So you find that the Spirit also is the author of prophecies.

144. The apostles also said: "It seemed good to the Holy Spirit and to us." And when they
say, "It seemed good," they point out not only the Worker of the grace, but also the
Author of the carrying out of that which was commanded. For as we read of God: "It pleased
God;" so, too, when it is said that, "It seemed good to the Holy Spirit," one who is
master of his own power is portrayed. 145. And how should He not be a master Who speaks
what He wills, and commands what He wills, as the Father commands and the Son commands?
For as Paul heard the voice saying to him, "I am Jesus, Whom thou persecutest," so, too,
the Spirit forbade Paul and Silas to go into Bithynia. And as the Father spake through the
prophets, so, too, Agabus says concerning the Spirit: "Thus saith the Holy Spirit, Thus
shall the Jews in Jerusalem bind the man, whose is this girdle." And as Wisdom sent the
apostles, saying, "Go ye into all the world and preach the Gospel," so, too, the Holy
Spirit says: "Separate Me Barnabas and Saul for the work whereunto I have called them."
And so being sent forth by the Holy Spirit, as the Scripture points out farther on, they
were distinguished in nothing from the other apostles, as though they were sent in one way
by God the Father, in another way by Spirit.

146. Lastly, Paul having been sent by the Spirit, was both a vessel of election on
Christ's part, and himself relates that God wrought in him, saying: "For He that wrought
for Peter unto the apostleship of the circumcision, wrought for me also unto the
Gentiles." Since, then, the Same wrought in Paul Who wrought in Peter, it is certainly
evident that, since the Spirit wrought in Paul, the Holy Spirit wrought also in Peter. But
Peter himself testifies that God the Father wrought in him, as it is stated in the Acts of
the Apostles that Peter rose up and said to them: "Men and brethren, ye know that a good
while ago God made choice amongst us that the Gentiles should hear the word of the Gospel
from my mouth." See, then, in Peter God wrought the grace of preaching. And who would dare
to deny the operation of Christ in him, since he was certainly elected and chosen by
Christ, when the Lord said: "Feed My lambs."

147. The operation, then, of the Father, the Son, and the Holy Spirit is one, unless
perchance you, who deny the oneness of the same operation upon the Apostle, think this;
that the Father and the Spirit wrought in Peter, in whom the Son had wrought, as if the
operation of the Son by no means sufficed for him to the attainment of the grace. And so
the strength of the Father, of the Son, and of the Holy Spirit being as it were joined and
brought together, the work was manifold, lest the operation of Christ alone should be too
weak to establish Peter. 148. And not only in Peter is there found to be one operation of
the Father, the Son, and the Holy Spirit, but also in all the apostles the unity of the
divine operation, and a certain authority over the dispensations of heaven. For the divine
operation works by the power of a command, not in the execution of a ministry; for God,
when He works, does not fashion anything by toil or art, but "He spake and they were
made." He said, "Let there be light, and there was light," for the effecting of the work
is comprised in the commandment of God.

149. We can, then, easily find, if we will consider, that this royal power is by the
witness of the Scriptures attributed to the Holy Spirit; and it will be made clear that
all the apostles were not only disciples of Christ, but also ministers of the Father, the
Son, and the Holy Spirit. As also the teacher of the Gentiles tells us, when he says: "God
hath set some in the Church, first apostles, secondarily prophets, thirdly teachers; then
miracles, the gift of healings, helps, governments, divers kinds of tongues." 150. See,
God set apostles, and set prophets and teachers, gave the gift of healings, which you find
above to be given by the Holy Spirit; gave divers kinds of tongues. But yet all are not
apostles, all are not prophets, all are not teachers. Not all, says he, have the gift of
healings, nor do all, says he, speak with tongues. For the whole of the divine gifts
cannot exist in each several man; each, according to his capacity, receives that which he
either desires or deserves. But the power of the Trinity, which is lavish of all graces,
is not like this weakness.

151. Lastly, God set apostles. Those whom God set in the Church, Christ chose and ordained
to be apostles, and sent them into the world, saying: "Go ye into all the world, and
preach the Gospel to the whole creation. He that shall believe and be baptized shall be
saved, but he that believeth not shall be damned. And these signs shall follow them that
believe. In My Name shall they cast out devils, they shall speak with new tongues, they
shall take up serpents, and if they shall drink any deadly thing, it shall not hurt them,
they shall lay hands on the sick, and they shall recover." You see the Father and Christ
also set teachers in the Churches; and as the Father gives the gift of healings, so, too,
does the Son give; as the Father gives the gift of tongues, so, too, has the Son also
granted it.

152. In like manner we have heard also above concerning the Holy Spirit, that He too
grants the same kinds of graces. For it is said: "To one is given through the Spirit the
gift of healings, to another divers kinds of tongues, to another prophecy." So, then, the
Spirit gives the same gifts as the Father, and the Son also gives them. Let us now learn
more expressly what we have touched upon above, that the Holy Spirit entrusts the same
office as the Father and the Son, and appoints the same persons; since Paul said: "Take
heed to yourselves, and to all the flock in the which the Holy Spirit has made you
overseers to rule the Church of God." 153. There is, then, unity of authority, unity of
appointment, unity of giving. For if you separate appointment and power, what cause was
there [for maintaining] that those whom Christ appointed as apostles, God the Father
appointed, and the Holy Spirit appointed? unless, perhaps, as if sharing a possession or a
right, They, like men, were afraid of legal prejudice, and therefore the operation was
divided, and the authority distributed.

154. These things are narrow and paltry, even between men, who for the most part, although
they do not agree in action, yet agree in will. So that a certain person being asked what
a friend is, answered, "A second self." If, then, a man so defined a friend as to say, he
was a second self, that is to say, through a oneness of love and good-will, how much more
ought we to esteem the oneness of Majesty, in the Father, the Son, and the Holy Ghost,
when by the same operation and divine power, either the unity, or certainly that which is
more, the tautothj, as it is called in Greek, is expressed, for tauto signifies "the
same," so that the Father, the Son, and the Holy Spirit have the same; so that to have the
same will and the same power does not arise from the affection of the will, but inheres in
the substance of the Trinity.

155. This is the inheritance of apostolic faith and devotion, which one may observe also
in the Acts of the Apostles. Therefore Paul and Barnabas obeyed the commands of the Holy
Spirit. And all the apostles obeyed, and forthwith ordained those whom the Spirit had
ordered to be separated: "Separate Me," said He, "Barnabas and Saul." Do you see the
authority of Him Who commands? Consider the merit of those who obey. 156. Paul believed,
and because he believed he cast off the zeal of a persecutor, and gained a crown of
righteousness. He believed who used to make havoc of the Churches; but being converted to
the faith, he preached in the Spirit that which the Spirit commanded. The Spirit anointed
His champion, and having shaken off the dust of unbelief, presented him as an insuperable
conqueror of the unbelievers to various assemblies of the ungodly, and trained him by many
sufferings for the prize of his high calling in Christ Jesus.

157. Barnabas also believed, and obeyed because he believed. Therefore, being chosen by
the authority of the Holy Spirit, Which came on him abundantly, as a special sign of his
merits, he was not unworthy of so great a fellowship. For one grace shone in these whom
one Spirit had chosen. 158. Nor was Paul inferior to Peter, though the latter was the
foundation of the Church, and the former a wise builder knowing how to make firm the
footsteps of the nations who believed; Paul was not, I say, unworthy of the fellowship of
the apostles, but is easily comparable with the first, and second to none. For he who
knows not that he is inferior makes himself equal.

CHAPTER I.

Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This
is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the
same Spirit descended like a dove upon Christ and abode upon Him. N:ext, after
establishing this mission of Christ, the writer infers that the Son is sent by the Father
and the Spirit, as the Spirit is by the Father and the Son. 1. In the former book we have
shown by the clear evidence of the Scriptures that the apostles and prophets were
appointed, the latter to prophesy, the former to preach the Gospel, by the Holy Spirit in
the same way as by the Father and the Son; now we add what all will rightly wonder at, and
not be able to doubt, that the Spirit was upon Christ; and that as He sent the Spirit, so
the Spirit sent the Son of God. For the Son of God says: "The Spirit of the Lord is upon
Me, because He hath anointed Me, He hath sent Me to preach the Gospel to the poor, to
proclaim liberty to the captives, and sight to the blind." And having read this from the
Book of Isaiah, He says in the Gospel: "To-day hath this Scripture been fulfilled in your
ears;" that He might point out that it was said of Himself.

2. Can we, then, wonder if the Spirit sent both the prophets and the apostles, since
Christ said: "The Spirit of the Lord is upon Me"? And rightly did He say "upon Me,"
because He was speaking as the Son of Man. For as the Son of Man He was anointed and sent
to preach the Gospel. 3. But if they believe not the Son, let them hear the Father also
saying that the Spirit of the Lord is upon Christ. For He says to John: "Upon whomsoever
thou shalt see the Spirit descending from heaven and abiding upon Him, He it is Who
baptizeth with the Holy Spirit." God the Father said this to John, and John heard and saw
and believed. He heard from God, he saw in the Lord, he believed that it was the Spirit
Who was coming down from heaven. For it was not a dove that descended, but the Holy Spirit
as a dove; for thus it is written: "I saw the Spirit descending from heaven as a dove."

4. As John says that he saw, so, too, wrote Mark; Luke, however, added that the Holy
Spirit descended in a bodily form as a dove; you must not think that this was an
incarnation, but an appearance. He, then, brought the appearance before him, that by means
of the appearance he might believe who did not see the Spirit, and that by the appearance
He might manifest that He had a share of the one honour in authority, the one operation in
the mystery, the one gift in the bath, together with the Father and the Son; unless
perchance we consider Him in Whom the Lord was baptized too weak for the servant to be
baptized in Him. 5. And he said fittingly, "abiding upon Him," because the Spirit inspired
a saying or acted upon the prophets as often as He would, but abode always in Christ. 6.
Nor, again, let it move you that he said "upon Him," for he was speaking of the Son of
Man, because he was baptized as the Son of Man. For the Spirit is not upon Christ,
according to the Godhead, but in Christ; for, as the Father is in the Son, and the Son in
the Father, so the Spirit of God and the Spirit of Christ is both in the Father and in the
Son, for He is the Spirit of His mouth. For He Who is of God abides in God, as it is
written: "But we received not the spirit of this world, but the Spirit which is of God."
And He abides in Christ, Who has received from Christ; for it is written again: "He shall
take of Mine:" and elsewhere: "The law of the Spirit of life in Christ Jesus made me free
from the law of sin and death." He is, then, not over Christ according to the Godhead of
Christ, for the Trinity is not over Itself, but over all things: It is not over Itself but
in Itself.

7. Who, then, can doubt that the Spirit sent the prophets and apostles, since the Son of
God says: "The Spirit of the Lord is. upon Me." And elsewhere: "I am the First, and I am
also for ever, and Mine hand hath rounded the earth, and My right hand hath established
the heaven; I will call them and they shall stand up together, and shall all be gathered
together and shall hear. Who hath declared these things to them? Because I loved thee I
performed thy pleasure against Babylon, that the seed of the Chaldaeans might be taken
away. I have spoken, and I have called, I have brought him and have made his way
prosperous. Come unto Me and hear ye this. From the beginning I have not spoken in secret,
I was there when those things were done; and now the Lord God hath sent Me and His
Spirit." Who is it Who says: The Lord God hath sent Me and His Spirit, except He Who came
from the Father that He might save sinners? And, as you hear, the Spirit sent Him, lest
when you hear that the Son sends the Spirit, you should believe the Spirit to be of
inferior power.

8. So both the Father and the Spirit sent the Son; the Father sent Him, for it is written:
"But the Paraclete, the Holy Spirit, Whom the Father will send in My Name." The Son sent
Him, for He said: "But when the Paraclete is come, Whom I will send unto you from the
Father, even the Spirit of Truth." If, then, the Son and the Spirit send each other, as
the Father sends, there is no inferiority of subjection, but a community of power.

CHAPTER II.

1 The Son and the Spirit are alike given; whence not subjection but one Godhead is shown
by Its working. 9. And not only did the Father send the Son, but also gave Him, as the Son
Himself gave Himself. For we read: "Grace to you from God our Father and the Lord Jesus
Christ, Who gave Himself for our sins." If they think that He was subject in that He was
sent, they cannot deny that it was of grace that He was given. But He was given by the
Father, as Isaiah said: "Unto us a Child is born, unto us a Son is given;" but He was
given, I dare to say it, by the Spirit also, Who was sent by the Spirit. For since the
prophet has not defined by whom He was given, he shows that He was given by the grace of
the Trinity; and inasmuch as the Son Himself gave Himself, He could not be subject to
Himself according to His Godhead. Therefore that He was given could not be a sign of
subjection in the God-head.

2 10. But the Holy Spirit also was given, for it is written: "I will ask the Father, and
He shall give you another Paraclete." And the Apostle says: "Wherefore he that despiseth
these things despiseth not man but God, Who hath given us His Holy Spirit." Isaiah, too,
shows that both the Spirit and the Son are given: "Thus," says he, "saith the Lord God,
Who made the heaven and fashioned it, Who stablished the earth, and the things which are
in it, and giveth breath to the people upon it, and the Spirit to them that walk upon it."
And to the Son: "I am the Lord God, Who have called Thee in righteousness, and will hold
Thine hand, and will strengthen Thee; and I have given Thee for a covenant of My people,
for a light of the Gentiles, to open the eyes of the blind, to bring out of their fetters
those that are bound." Since, then, the Son is both sent and given, and the Spirit also is
both sent and given, They have assuredly a oneness of Godhead Who have a oneness of
action.

CHAPTER III.

The same Unity may also be recognized from the fact that the Spirit is called Finger, and
the Son Right Hand; for the understanding of divine things is assisted by the usage of
human language. The tables of the law were written by this Finger, and they were
afterwards broken, and the reason. Lastly, Christ wrote with the same Finger; yet we must
not admit any inferiority in the Spirit from this bodily comparison. 11. So, too, the
Spirit is also called the Finger of God, because there is an indivisible and inseparable
communion between the Father, the Son, and the Holy Spirit. For as the Scripture called
the Son of God the Right Hand of God, as it is said: "Thy Right Hand, O Lord, is made
glorious in power. Thy Right Hand, O Lord, hath dashed in pieces the enemy;" so the Holy
Spirit is called the Finger of God, as the Lord Himself says: "But if I by the Finger of
God cast out devils." For in the same place in another book of the Gospel He named the
Spirit of God, as you find: "But if I by the Spirit of God cast out devils."

12. What, then, could have been said to signify more expressly the unity of the Godhead,
or of Its working, which Unity is according to the Godhead of the Father, or of the Son,
or of the Holy Spirit, than that we should understand that the fulness of the eternal
Godhead would seem to be divided far more than this body of ours, if any one were to sever
the unity of Substance, and multiply Its powers, whereas the eternity of the same Godhead
is one? 13. For oftentimes it is convenient to estimate from our own words those things
which are above us, and because we cannot see those things we draw inferences from those
which we can see. "For the invisible things of Him," says the Apostle, "from the creation
of the world are clearly seen, being understood by those things which are made." And he
adds: "His eternal power also and Godhead." Of which one thing seems to be said of the
Son, and another of the Holy Spirit; that in the same manner as the Son is called the
eternal Power of the Father, so, also, the Spirit, because He is divine, should be
believed to be His eternal Godhead. For the Son, too, because He ever lives, is eternal
life. This Finger, then, of God is both eternal and divine. For what is there belonging to
God which is not eternal and divine?

14. With this Finger, as we read, God wrote on those tables of stone which Moses received.
For God did not with a finger of flesh write the forms and portions of those letters which
we read, but gave the law by His Spirit. And so the Apostle says: "For the Law is
spiritual, which, indeed, is written not with ink, but with the Spirit of the living God;
not in tables of stone, but on fleshy tables of the heart." For if the letter of the
Apostle is written in the Spirit, what hinders us from believing that the Law of God was
written not with ink, but with the Spirit of God, which certainly does not stain but
enlightens the secret places of our heart and mind? 14. Now it was written on tables of
stone, because it was written in a type, but the tables were first broken and cast out of
the hands of Moses, because the Jews fell away from the works of the prophet. And fitly
were the tables broken, not the writing erased. And do you see that your table be not
broken, that your mind and soul be not divided. Is Christ divided? He is not divided, but
is one with the Father; and let no one separate you. from Him. If your faith fails, the
table of your heart is broken. The coherence of your soul is lessened if you do not
believe the unity of Godhead in the Trinity. Your faith is written, and your sin is
written, as Jeremiah said: "Thy sin, O Judah, is written with a pen of iron and the point
of a diamond. And it is written," he says, "on thy breast and on thy heart." The sin,
therefore, is there where grace is, but the sin is written with a pen, grace is denoted by
the Spirit.

15. With this Finger, also, the Lord Jesus, with bowed head, mystically wrote on the
ground, when the adulteress was brought before Him by the Jews, signifying in a figure
that, when we judge of the sins of another, we ought to remember our own. 16. And lest,
again, because God wrote the Law by His Spirit, we should believe any inferiority, as it
were, concerning the ministry of the Spirit, or from the consideration of our own body
should think the Spirit to be a small part of God, the Apostle says, elsewhere, that he
does not speak with words of human wisdom, but in words taught by the Spirit, and that he
compares spiritual things with spiritual; but that the natural man receiveth not the
things which pertain to the Spirit of God. For he knew that he who compared divine with
carnal things was amongst natural things, and not to be reckoned amongst spiritual men;
"for they are foolishness," he says, "unto him." And so, because he knew that these
questions would arise amongst natural men, foreseeing the future he says: "For who hath
known the mind of the Lord, that he may instruct Him? But we have the mind of Christ."

CHAPTER IV.

To those who contend that the Spirit because He is called the Finger is less than the
Father, St. Ambrose replies that this would also tend to the lessening of the Son, Who is
called the Right Hand. That these names are to be referred only to the Unity, for which
reason Moses proclaimed that the whole Trinity worked in the passage of the Red Sea. And,
indeed, it is no wonder that the operation of the Spirit found place there, where there
was a figure of baptism, since the Scripture teaches that the Three Persons equally
sanctify and are operative in that sacrament. 17. But if any one is still entangled in
carnal doubts, and hesitates because of bodily figures, let him consider that he cannot
think rightly of the Son who can think wrongly of the Spirit. For if some think that the
Spirit is a certain small portion of God, because He is called the Finger of God, the same
persons must certainly maintain that a small portion only is in the Son of God, because He
is called the Right Hand of God.

18. But the Son is called both the Right Hand and the Power of God; if, then, we consider
our words, there can be no perfection without power; let them therefore take care lest
they think that which it is impious to say, namely, that the Father being but half perfect
in His own Substance received perfection through the Son, and let them cease to deny that
the Son is co-eternal with the Father. For when did the Power of God not exist? But if
they think that at any time the Power of God existed not, they will say that at some time
Perfection existed not in God the Father, to Whom they think that Power was at some time
wanting. 19. But, as I said, these things are written that we may refer them to the Unity
of the Godhead, and believe that which the Apostle said, that the fulness of the Godhead
dwells bodily in Christ, which dwells also in the Father, and dwells in the Holy Spirit;
and that, as there is a unity of the Godhead, so also is there a unity of operation.

20. And this may also be gathered from the Song of Moses, for he, after leading the people
of the Jews through the sea, acknowledged the operation of the Father, the Son, and the
Holy Spirit, saying: "Thy Right Hand, O Lord, is glorious in power, Thy Right Hand, O
Lord, hath dashed in pieces the enemy." Here you have his confession of the Son and of the
Father, Whose Right Hand He is. And farther on, not to pass by the Holy Spirit, He added:
"Thou didst send Thy Spirit and the sea covered them, and the water was divided by the
Spirit of Thine anger." By which is signified the unity of the Godhead, not an inequality
of the Trinity. 21. You see, then, that the Holy Spirit also co-operated with the Father
and the Son, so that just as if the waves were congealed in the midst of the sea, a wall
as it were of water rose up for the passage of the Jews, and then, poured back again by
the Spirit, overwhelmed the people of the Egyptians. And many think that from the same
origin the pillar of cloud went before the people of the Jews by day, and the pillar of
fire by night, that the grace of the Spirit might protect His people.

22. Now that this operation of God, which the whole world rightly wonders at, did not take
place without the work of the Holy Spirit, the Apostle also declared when he said that the
truth of a spiritual mystery was prefigured in it, for we read as follows: "For our
fathers were all under the cloud, and all passed through the sea, and were all baptized in
Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all
drink the same spiritual drink." 23. For how without the operation of the Holy Spirit
could there be the type of a sacrament, the whole truth of which is in the Spirit? As the
Apostle also set forth, saying: "But ye were washed, but ye were sanctified, but ye were
justified in the Name of our Lord Jesus Christ, and in the Spirit of our God."

24. You see, then, that the Father works in the Son, and that the Son works in the Spirit.
And therefore do not doubt that, according to the order of Scripture, there was in the
figure that which the Truth Himself declared to be in the truth. For who can deny His
operation in the Font, in which we feel His operation and grace? 25. For as the Father
sanctifies, so, too, the Son sanctifies, and the Holy Spirit sanctifies. The Father
sanctifies according to that which is written: "The God of peace sanctify you, and may
your spirit, soul, and body be preserved entire without blame in the day of our Lord Jesus
Christ." And elsewhere the Son says: "Father, sanctify them in the truth." 26. But of the
Son the same Apostle said: "Who was made unto us wisdom from God, and righteousness, and
sanctification, and redemption." Do you see that He was made sanctification? But He was
made so unto us, not that He should change that which He was, but that He might sanctify
us in the flesh.

27. And the Apostle also teaches that the Holy Spirit sanctifies. For he speaks thus: "We
are bound to give thanks to God always for you, brethren dearly beloved of the Lord;
because God chose you as first-fruits unto salvation, in sanctification of the Spirit, and
belief of the truth." 28. So, then, the Father sanctifies, the Son also sanctifies, and
the Holy Spirit sanctifies; but the sanctification is one, for baptism is one, and the
grace of the sacrament is one.

CHAPTER V.

The writer sums up the argument he had commenced, and confirms the statement that unity is
signified by the terms finger and right hand, from the fact that the works of God are the
same as are the works of hands; and that those of hands are the same as those of fingers;
and lastly, that the term hand applies equally to the Son and the Spirit, and that of
finger applies to the Spirit and the Son. 29. But what wonder is it if He Who Himself
needs no sanctification, but abounds therewith, sanctifies each man; since, as I said, we
have been taught that His Majesty is so great, that the Holy Spirit seems to be as
inseparable from God the Father as the finger is from the body? 30. But if any one thinks
that this should be referred not to the oneness of power, but to its lessening, he indeed
will fall into such madness as to appear to fashion the Father, Son, and Holy Spirit as it
were into one bodily form, and to picture to himself certain distinctions of its members.

31. But let them learn, as I have often said, that not inequality but unity of power is
signified by this testimony; inasmuch as things which are the works of God are also the
works of hands, and we read that the same are the works of fingers. For it is written:
"The heavens declare the glory of God, and the firmament showeth the work of His hands;"
and elsewhere: "In the beginning Thou didst found the earth, O Lord; and the heavens are
the works of Thy hands." So, then, the works of the hands are the same as the works of
God. There is not therefore any distinction of the work according to the kind of bodily
members, but a oneness of power. 32. But those which are the works of the hands are also
the works of the fingers, for it is equally written: "For I will behold Thy heavens, the
works of Thy fingers, the moon, and the stars, which Thou hast established." What less are
the fingers here said to have made than the hands, since they made the same as the hands,
as it is written: "For Thou, Lord, hast made me glad through Thy work, and in the works of
Thy hands will I rejoice,"

33. And yet since we read that the Son is the hand(for it is written: "Hath not My Hand
made all these things?" and elsewhere: "I will place thee in the cleft of the rock, and I
will cover thee with Mine hand, I have placed My hand under the covering of the rock,"
which refers to the mystery of the Incarnation, because the eternal Power of God took on
Itself the covering of a body), it is certainly clear that Scripture used the term hand
both of the Son and of the Holy Spirit. 34. And again, since we read that the Spirit is
the finger of God, we think that fingers [in the plural] are spoken of to signify the Son
and Spirit. Lastly, that he may state that he received the sanctification both of the Son
and of the Spirit, a certain saint says: "Thy hands have made me and fashioned me."

CHAPTER VI.

The Spirit rebukes just as do the Father and the Son; and indeed judges could not judge
without Him, as is shown by the judgments of Solomon and Daniel, which are explained in a
few words, by the way; and no other than the Holy Spirit inspired Daniel. 35. Why do we
reject like words when we assert the oneness of power, since the oneness of power extends
so far that the Spirit rebukes, as the Father rebukes, and as the Son rebukes. For so it
is written: "O Lord, rebuke me not in Thine anger, neither chasten me in Thy displeasure."
Then in the forty-ninth [fiftieth] Psalm, the Lord speaks thus: "I will rebuke thee, and
will set thy sins before thy face" And in like manner the Son said of the Holy Spirit:
"When I go away, I will send the Paraclete to you. And He, when He is come, will rebuke
the world, concerning sin, and concerning righteousness, and concerning judgment"

36. But whither is the madness of faithless men leading us, so that we appear to be
proving, as if it were a matter of doubt, that the Holy Spirit rebukes, whereas judges
themselves are unable to judge, except through the Spirit. Lastly, that famous judgment of
Solomon, when, amongst the difficulties arising from those who were contending, as one,
having overlain the child which she had borne, wished to claim the child of another, and
the other was protecting her own son, he both discovered deceit in the very hidden
thoughts. and affection in the mother's heart, was certainly so admirable only by the gift
of the Holy Spirit For no other sword would have penetrated the hidden feeling of those
women, except the sword of the Spirit, of which the Lord says: "I am not come to send
peace but a sword." For the inmost mind cannot be penetrated by steel, but by the Spirit:
"For the Spirit of understanding is holy, one only, manifold, subtle, lively," and,
farther on, "overseeing all things."

37. Consider what the prophet says, that He oversees all things. And so Solomon also
oversaw, so that he ordered that sword to be brought, because while pretending that he
intended to divide the infant, he reflected that the true mother would have more regard
for her son than for her comfort, and would set kindness before right, not right before
kindness. But that she who feigned the feelings of a mother, blinded by the desire of
gaining her end, would think little of the destruction of him in regard to whom she felt
no outgoing of tenderness. And so that spiritual man, that he might judge all things (for
he that is spiritual judgeth all things), sought in the feelings the natural disposition
which was concealed in the language, and questioned tenderness that he might set forth the
truth. So the mother overcame by the affection of love, which is a fruit of the Spirit.

38. He judges in a prophet, for the word of wisdom is given by the Spirit; how, then, do
men deny that the Spirit can rebuke the world concerning judgment, Who removes doubt from
judgment, and grants the successful issue? 39. Daniel also, unless he had received the
Spirit of God, would never have been able to discover that lustful adultery, that
fraudulent lie. For when Susanna, assailed by the conspiracy of the elders, saw that the
mind of the people was moved by consideration for the old men, and destitute of all help,
alone amongst men, conscious of her chastity she prayed God to judge; it is written: "The
Lord heard her voice, when she was being led to be put to death, and the Lord raised up
the Holy Spirit of a young youth, whose name was Daniel." And so according to the grace of
the Holy Spirit received by him, he discovered the varying evidence of the treacherous,
for it was none other than the operation of divine power, that his voice should make them
whose inward feelings were concealed to be known.

41. Understand, then, the sacred and heavenly miracle of the Holy Spirit She who preferred
to be chaste in herself, rather than in the opinion of the people, she who preferred to
hazard [the reputation of] her innocence, rather than her modesty, who when she was
accused was silent, when she was condemed held her peace, content with the judgment of her
own conscience, who preserved regard for her modesty even in peril, that they who were not
able to force her chastity might not seem to have forced her to petulance; when she called
upon the Lord, she obtained the Spirit, Who made known the hidden consciousness of the
elders. 42. Let the chaste learn not to dread calumny. For she who preferred chastity to
life did not suffer the loss of life, and retained the glory of chastity. So, too,
Abraham, once bidden to go to foreign lands, and not being held back either by the danger
to his wife's modesty, nor by the fear of death before him, preserved both his own life
and his wife's chastity. So no one has ever repented of trusting God, and chastity
increased devotion in Sarah, and devotion chastity.

43. And lest any one should perhaps think that, as the Scripture says, "God raised up the
Holy Spirit of a young youth," the Spirit in him was that of a man, not the Holy Spirit,
let him read farther on, and he will find that Daniel received the Holy Spirit, and
therefore prophesied. Lastly, too, the king advanced him because he had the grace of the
Spirit For he speaks thus: "Thou, O Daniel, art able, forasmuch as the Holy Spirit of God
is in thee." And farther on it is written: "And Daniel was set over them, because an
excellent Spirit was in him." And the Spirit of Moses also was distributed to those who
were to be judges.

CHAPTER VII.

1 The Son Himself does not judge or punish without the Spirit, so that the same Spirit is
called the Sword of the Word. But inasmuch as the Word is in turn called the Sword of the
Spirit, the highest unity of power is thereby recognized in each. 44. But what should we
say of the other points? We have heard that the Lord Jesus not only judges in the Spirit
but punishes also. For neither would He punish Antichrist, whom, as we read, "the Lord
Jesus shall slay with the Spirit of His mouth," unless He had before judged of his
deserts. Yet here is not a grace received, but the unity remains undivided, since neither
can Christ be without the Spirit, nor the Spirit without Christ. For the unity of the
divine nature cannot be divided. 45. And since that instance comes before us. that the
Lord Jesus shall slay with the Spirit of His mouth, the Spirit is understood to be as it
were the Sword of the Word. Lastly, in the Gospel also the Lord Jesus Himself says: "I
came not to send peace but a sword." For He came that He might give the Spirit; and so
there is in His mouth a two-edged sword, which is in truth the grace of the Spirit So the
Spirit is the Sword of the Word.

2 46. And that you may know that there is no inequality but unity of nature, the Word also
is the Sword of the Holy Spirit, for it is written: "Taking the shield of faith, wherewith
ye may be able to quench all the fiery darts of the wicked one. And take the helmet of
Salvation, and the sword of the Spirit, which is the Word of God." 47. Since, then, the
Sword of the Word is the Holy Spirit, and the Sword of the Holy Spirit is the Word of God,
there is certainly in Them oneness of power.

CHAPTER VIII.

The aforesaid unity is proved hereby, that as the Father is said to be grieved and
tempted, so too the Son. The Son was also tempted in the wilderness, where a figure of the
cross was set up in the brazen serpent: but the Apostle says that the Spirit also was
there tempted. St. Ambrose infers from this that the Israelites were guided into the
promised land by the same Spirit, and that His will and power are one with those of the
Father and the Son. 48. And we may behold this unity also in other passages of the
Scriptures. For whereas Ezekiel says to the people of the Jews: "And thou hast grieved Me
in all these things, saith the Lord;" Paul says to the new people in his Epistle: "Grieve
not the Holy Spirit of God, in Whom ye were sealed." Again, whereas Isaiah says of the
Jews themselves: "But they believed not, but grieved the Holy Spirit;" David says of God:
"They grieved the Most High in the desert, and tempted God in their hearts."

49. Understand also that whereas Scripture in other places says that the Spirit was
tempted, and that God was tempted, it says also that Christ was tempted; for you have the
Apostle saying to the Corinthians: "Neither let us tempt Christ, as some of them tempted,
and perished by serpents." Just was the punishment that the adversaries should feel the
venom, who had not venerated the Maker. 50. And well did the Lord ordain that by the
lifting up of the brazen serpent the wounds of those who were bitten should be healed; for
the brazen serpent is a type of the Cross; for although in His flesh Christ was lifted up,
yet in Him was the Apostle crucified to the world and the world to him; for he says: "The
world hath been crucified unto me, and I unto the world." "So the world was crucified in
its allurements, and therefore not a real but a brazen serpent was hanged; because the
Lord took on Him the likeness of a sinner, in the truth. indeed, of His Body, but without
the truth of sin, that imitating a serpent through the deceitful appearance of human
weakness, having laid aside the slough of the flesh, He might destroy the cunning of the
true serpent. And therefore in the Cross of the Lord, which came to man's help in avenging
temptation, I, who accept the medicine of the Trinity, recognize in the wicked the offence
against the Trinity.

51. Therefore when you find in the book of Moses, that the Lord being tempted sent
serpents on the people of the Jews, it is necessary that you either confess the Unity of
the Father, Son, and Holy Spirit in the Divine Majesty, or certainly when the writing of
the Apostle says that the Spirit was tempted, it undoubtedly pointed out the Spirit by the
name of Lord. But the Apostle writing to the Hebrews says that the Spirit was tempted, for
you find this: "Wherefore the Holy Ghost saith this: Today if ye shall hear His voice,
harden not your hearts, like as in the provocation in the day of temptation in the
wilderness, where your fathers tempted Me, proved Me, and saw My works. Forty years was I
near to this generation and said: They do alway err in their heart; but they did not know
My ways, as I sware in My wrath, If they shall enter into My rest."

52. Therefore, according to the Apostle, the Spirit was tempted. If He was tempted, He
also certainly was guiding the people of the Jews into the land of promise, as it is
written: "For He led them through the deep, as a horse through the wilderness, and they
laboured not, and like the cattle through the plain. The Spirit came down from the Lord
and guided them." And He certainly ministered to them the calm rain of heavenly food, He
with fertile shower made fruitful that daily harvest which earth had not brought forth,
and husbandman had not sown. 53. Now let us look at these points one by one. God had
promised rest to the Jews; the Spirit calls that rest His. God the Father relates that He
was tempted by the unbelieving, and the Spirit says that He was tempted by the same, for
the temptation is one wherewith the one Godhead of the Trinity was tempted by the
unbelieving. God condemns the people of the Jews, so that they cannot attain to the land
flowing with milk and honey, that is, to the rest of the resurrection; and the Spirit
condemns them by the same decree: "If they shall enter into My rest." It is, then, the
decree of one Will, the excellency of one Power.

CHAPTER IX.

That the Holy Spirit is provoked is proved by the words of St. Peter, in which it is shown
that the Spirit of God is one and the same as the Spirit of the Lord, both by other
passages and by reference to the sentence of the same Apostle on Ananias and Sapphira,
whence it is argued that the union of the Holy Spirit with the Father and the Son, as well
as His own Godhead, is proved. 54. Perhaps, however, some one might say that this passage
cannot be specially applied to the Holy Spirit, had not the same Apostle Peter taught us
in another place that the Holy Ghost can be tempted by our sins, for you find that the
wife of Ananias is thus addressed: "Why have ye agreed together to tempt the Spirit of the
Lord?" For the Spirit of the Lord is the very Spirit of God; for there is one Holy Spirit,
as also the Apostle Paul taught, saying: "But ye are not in the flesh, but in the Spirit,
if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of
Christ, he is none of His." He first mentioned the Spirit of God and immediately adds that
the Same is the Spirit of Christ. And having spoken of the Spirit, that we might
understand that where the Holy Spirit is there is Christ, he added: "But if Christ be in
you."

55. Then, in the same way as we here understand that where the Spirit is there also is
Christ; so also, elsewhere, he shows that where Christ is, there also is the Holy Spirit.
For having said: "Do ye seek a proof of Christ Who speaketh in me?" he says elsewhere:
"For I think that I also have the Spirit of God." The Unity, then, is inseparable, for by
the testimony of Scripture where either the Father or the Son or the Holy Spirit is
designated, there is all the fulness of the Trinity. 56. But Peter himself in the instance
we have brought forward spoke first of the Holy Spirit, and then called Him the Spirit of
the Lord, for you read as follows: "Ananias, why hath Satan filled thine heart to lie to
the Holy Spirit, and to deal fraudulently concerning the price of the field? While it
remained did it not continue thine own, and when sold was it not in thy power? Why hast
thou conceived this wickedness in thy heart? Thou hast not lied unto men but unto God."
And below he says to the wife: "Why have ye agreed together to tempt the Spirit of the
Lord?"

57. First, we understand that he called the Holy Spirit the Spirit of the Lord. Then,
since he mentioned first the Holy Spirit and added: "Thou hast not lied unto men but unto
God," you must necessarily either understand the oneness of the Godhead in the Holy
Spirit, since when the Holy Spirit is tempted a lie is told to God; or, if you endeavour
to exclude the oneness of the Godhead, you yourself according to the words of Scripture
certainly believe Him to be God. 58. For if we understand that these expressions are used
both of the Spirit and of the Father, we certainly observe the unity of truth and
knowledge in God the Father and the Holy Spirit, for falsehood is discovered alike by the
Holy Spirit and by God the Father. But if we have received each truth concerning the
Spirit, why do you, faithless man, attempt to deny what you read? Confess, then, either
the oneness of the Godhead of the Father, of the Son, and of the Holy Spirit, or the
Godhead of the Holy Spirit. Whichever you say, you will have said each in God, for both
the Unity upholds the Godhead and the Godhead the Unity.

CHAPTER X.

The Divinity of the Holy Spirit is supported by a passage of St. John. This passage was,
indeed, erased by heretics, but it is a vain attempt, since their faithlessness could
thereby more easily be convicted, The order of the context is considered in order that
this passage may be shown to refer to the Spirit. He is born of the Spirit who is born
again of the same Spirit, of Whom Christ Himself is believed to have been born and born
again. Again, the Godhead of the Spirit is inferred from two testimonies of St. John; and
lastly, it is explained how the Spirit, the water, and the blood are called witnesses. 59.
Nor does the Scripture in this place alone bear witness to the Qeothj, that is, the
Godhead of the Holy Spirit; but also the Lord Himself said in the Gospel: "The Spirit is
God." Which passage you, Arians, so expressly testify to be said concerning the Spirit,
that you remove it from your copies, and would that it were from yours and not also from
those of the Church! For at the time when Auxentius had seized the Church of Milan with
the arms and forces of impious unbelief, the Church of Sirmium was attacked by Valens and
Ursatius, when their priests [i.e. bishops] failed in faith; this falsehood and sacrilege
of yours was found in the ecclesiastical books. And it may chance that you did the same in
the past.

60. And you have indeed been able to blot out the letters, but could not remove the faith.
That erasure betrayed you more. that erasure condemned you more; and you were not able to
obliterate the truth, but that erasure blotted out your names from the book of life. Why
was the passage removed, "For God is a Spirit," if it did not pertain to the Spirit? For
if you will have it that the expression is used of God the Father, you, who think it
should be erased, deny, in consequence, God the Father. Choose which you will, in each the
snare of your own impiety will bind you if you confess yourselves to be heathen by denying
either the Father or the Spirit to be God. Therefore your confession wherein you have
blotted out the Word of God remains, while you fear the original. 61. You have blotted it
out, indeed, in your breasts and minds, but the Word of God is not blotted out, the Holy
Spirit is not blotted out, but turns away from impious minds; not grace but iniquity is
blotted out; for it is written: "I am He, I am He that blot out thine iniquities." Lastly,
Moses, making request for the people, says: "Blot me out of Thy book, if Thou sparest not
this people." And yet he was not blotted out, because he had no iniquity, but grace flowed
forth.

62. You are, then, convicted by your own confession that you cannot say it was done with
wisdom but with cunning. For by cunning you know that you are convicted by the evidence of
that passage, and that your arguments cannot apply against that testimony. For whence else
could the meaning of that place be derived, since the whole tenour of the passage is
concerning the Spirit? 63. Nicodemus enquires about regeneration, and the Lord replies:
"Verily, verily, I say unto thee, except a man be born again by water and the Spirit, he
cannot enter into the kingdom of God." And that He might show that there is one birth
according to the flesh, and another according to the Spirit, He added: "That which is born
of the flesh is flesh, because it is born of the flesh; and that which is born of the
Spirit is Spirit, because the Spirit is God." Follow out the whole course of the passage,
and you will find that God has shut out your impiety by the fulness of His statement:
"Marvel not," says He, "that I said, Ye must be born again. The Spirit breatheth where He
listeth, and thou hearest His voice, but knowest not whence He cometh or whither He goeth,
so is every one who is born of the Spirit."

64. Who is he who is born of the Spirit, and is made Spirit, but he who is renewed in the
Spirit of his mind? This certainly is he who is regenerated by water and the Holy Spirit,
since we receive the hope of eternal life through the layer of regeneration and renewing
of the Holy Spirit. And elsewhere the Apostle Peter says: "Ye shall be baptized with the
Holy Spirit." For who is he that is baptized with the Holy Spirit but he who is born again
through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, Verily,
verily, I say unto thee, except a man be born again by water and the Spirit, he cannot
enter into the kingdom of God. And therefore He declared that we are born of Him in the
latter case, through Whom He said that we were born in the former. This is the sentence of
the Lord; I rest on what is written, not on argument.

65. I ask, however, why, if there be no doubt that we are born again by the Holy Spirit,
there should be any doubt that we are born of the Holy Spirit, since the Lord Jesus
Himself was both born and born again of the Holy Spirit. And if you confess that He was
born of the Holy Spirit, because you are not able to deny it, but deny that He was born
again, it is great folly to confess what is peculiar to God, and deny what is common to
men. And therefore that is well said to you which was said to the Jews: "If I told you
earthly things and ye believe not, how shall ye believe if I tell you heavenly things?"
66. And yet we find each passage so written in Greek, that He said not, through the
Spirit, but of the Spirit. For it stands thus: a0mh/n, a0mh/n, le/gw soi e0a\n mh/ tij
genneqh=| e0c u$datoj kai Pneu/matoj, that is, of water and the Spirit. Therefore, since
one ought not to doubt that "that which is born of the Spirit" is written of the Holy
Spirit; there is no doubt but that the Holy Spirit also is God, according to that which is
written, "the Spirit is God."

67. But the same Evangelist, that he might make it plain that he wrote this concerning the
Holy Spirit, says elsewhere: "Jesus Christ came by water and blood, not in the water only,
but by water and blood. And the Spirit beareth witness, because the Spirit is truth; for
there are three witnesses, the Spirit, the water, and the blood; and these three are one."
68. Hear how they are witnesses: The Spirit renews the mind, the water is serviceable for
the layer, and the blood refers to the price. For the Spirit made us children by adoption,
the water of the sacred Font washed us, the blood of the Lord redeemed us. So we obtain
one invisible and one visible testimony in a spiritual sacrament, for "the Spirit Himself
beareth witness to our spirit." Though the fulness of the sacrament be in each, yet there
is a distinction of office; so where there is distinction of office, there certainly is
not equality of witness.

CHAPTER XI.

The objection has been made, that the words of St. John, "The Spirit is God," are to be
referred to God the Father; since Christ afterwards declares that God is to be worshipped
in Spirit and in truth. The answer is, first, that by the word Spirit is sometimes meant
spiritual grace; next, it is shown that, if they insist that the Person of the Holy Spirit
is signified by the words "in Spirit," and therefore deny that adoration is due to Him,
the argument tells equally against the Son; and since numberless passages prove that He is
to be worshipped, we understand from this that the same rule is to be laid down as regards
the Spirit. Why are we commanded to fall down before His footstool? Because by this is
signified the Lord's Body, and as the Spirit was the Maker of this, it follows that He is
to be worshipped, and yet it does not accordingly follow that Mary is to be worshipped.
Therefore the worship of the Spirit is not done away with, but His union with the Father
is expressed, when it is said that the Father is to be worshipped in Spirit, and this
point is supported by similar expressions.

69. But perhaps reference may be made to the fact that in a later passage of the same
book, the Lord again said that God is Spirit, but spoke of God the Father. For you have
this passage in the Gospel: "The hour now is, when the true worshippers shall worship the
Father in Spirit and truth, for such also doth the Father seek. God is Spirit, and they
that worship Him must worship in Spirit and truth." By this passage you wish not only to
deny the divinity of the Holy Spirit, but also, from God being worshipped in Spirit,
deduce a subjection of the Spirit. 70. To which point I will briefly answer that Spirit is
often put for the grace of the Spirit, as the Apostle also said: "For the Spirit Himself
intercedeth for us with groanings which cannot be uttered;" that is, the grace of the
Spirit, unless perchance you have been able to hear the groanings of the Holy Spirit.
Therefore here too God is worshipped, not in the wickedness of the heart, but in the grace
of the Spirit. "For into a malicious soul wisdom does not enter," because "no one can call
Jesus Lord but in the Holy Spirit." And immediately he adds: "Now there are diversities of
gifts."

71. Now this cannot pertain to the fulness, nor to the dividing of the Spirit; for neither
does the mind of man grasp His fulness, nor is He divided into any portions of Himself;
but He pours into [the soul] the gift of spiritual grace, in which God is worshipped as He
is also worshipped in truth, for no one worships Him except he who drinks in the truth of
His Godhead with pious affection. And he certainly does not apprehend Christ as it were
personally, nor the Holy Spirit personally. 72. Or if you think that this is said as it
were personally of Christ and of the Spirit, then God is worshipped in truth in like
manner as He is worshipped in Spirit. There is therefore either a like subjection, which
God forbid that you should believe, and the Son is not worshipped; or, which is true,
there is a like grace of Unity, and the Spirit is worshipped.

73. Let us then here draw our inferences and put an end to the impious questionings of the
Arians. For if they say that the Spirit is therefore not to be worshipped because God is
worshipped in Spirit, let them then say that the Truth is not to be worshipped, because
God is worshipped in truth. For although there be many truths, since it is written:
"Truths are minished from the sons of men;" yet they are given by the Divine Truth, which
is Christ, Who says: "I am the Way, the Truth, and the Life." If therefore they understand
the truth in this passage from custom, let them also understand the grace of the Spirit,
and there is no stumbling; or if they receive Christ as the Truth, let them deny that He
is to be worshipped. 74. But they are refuted by the acts of the pious, and by the course
of the Scriptures. For Mary worshipped Christ, and therefore is appointed to be the
messenger of the Resurrection to the apostles, loosening the hereditary bond, and the huge
offence of womankind. For this the Lord wrought mystically, "that where sin had
exceedingly abounded, grace might more exceedingly abound." And rightly is a woman
appointed [as messenger] to men; that she who first had brought the message of sin to man
should first bring the message of the grace of the Lord.

75. And the apostles worshipped; and therefore they who bore the testimony of the faith
received authority as to the faith. And the angels worshipped, of whom it is written: "And
let all His angels worship Him." 76. But they worship not only His Godhead but also His
Footstool, as it is written: "And worship His footstool, for it is holy," Or if they deny
that in Christ the mysteries also of His Incarnation are to be worshipped, in which we
observe as it were certain express traces of His Godhead, and certain ways of the Heavenly
Word; let them read that even the apostles worshipped Him when He rose again in the glory
of His Flesh. 77. Therefore if it do not at all detract from Christ, that God is
worshipped in Christ, for Christ too is worshipped; it certainly also detracts nothing
from the Spirit that God is worshipped in the Spirit, for the Spirit also is worshipped,
as the Apostle has said: "We serve the Spirit of God," for he who serves worships also, as
it is said in an earlier passage: "Thou shalt worship the Lord thy God, and Him only shalt
thou serve."

78. But lest any one should perchance seem to elude the instance we have adduced, let us
consider in what manner that which the prophet says, "Worship His Footstool," appears to
refer to the mystery of the divine Incarnation, for we must not estimate the footstool
from the custom of men. For neither has God a body, neither is He other than beyond
measure, that we should think a footstool was laid down as a support for His feet. And we
read that nothing besides God is to be worshipped, for it is written: "Thou shalt worship
the Lord thy God, and Him only shalt thou serve." How, then, should the prophet, brought
up under the Law, and instructed in the Law, give a precept against the Law? The question,
then, is not unimportant, and so let us more diligently consider what the footstool is.
For we read elsewhere: "The heaven is My throne, and the earth the footstool of My feet."
But the earth is not to be worshipped by us, for it is a creature of God.

79. Let us, however, see whether the prophet does not say that that earth is to be
worshipped which the Lord Jesus took upon Him in assuming flesh. And so, by foot-stool is
understood earth, but by the earth the Flesh of Christ, which we this day also adore in
the mysteries, and which the apostles, as we said above, adored in the Lord Jesus; for
Christ is not divided but is one; nor, when He is adored as the Son of God, is He denied
to have been born of the Virgin. Since, then, the mystery of the Incarnation is to be
adored, and the Incarnation is the work of the Spirit, as it is written, "The Holy Spirit
shall come upon thee, and the power of the Most High shall overshadow thee, and that Holy
Thing Which shall be born of thee shall be called the Son of God," without doubt the Holy
Spirit also is to be adored, since He Who according to the flesh was born of the Holy
Spirit is adored.

80. And let no one divert this to the Virgin Mary; Mary was the temple of God, not the God
of the temple. And therefore He alone is to be worshipped Who was working in His temple.
81. It makes, then, nothing against our argument that God is worshipped in Spirit, for the
Spirit also is worshipped. Although if we consider the words themselves, what else ought
we to understand in the Father, the Son, and the Holy Spirit, but the unity of the same
power. For what is "must worship in Spirit and in truth"? If, however, you do not refer
this to the grace of the Spirit, nor the true faith of conscience; but, as we said,
personally (if indeed this word person is fit to express the Divine Majesty), you must
take it of Christ and of the Spirit. 82. What means, then, the Father is worshipped in
Christ, except that the Father is in Christ, and the Father speaks in Christ, and the
Father abides in Christ. Not, indeed, as a body in a body, for God is not a body; nor as a
confused mixture [confusus in confuso], but as the true in the true, God in God, Light in
Light; as the eternal Father in the co-eternal Son. So not an ingrafting of a body is
meant, but unity of power. Therefore, by unity of power, Christ is jointly worshipped in
the Father when God the Father is worshipped in Christ. In like manner, then, by unity of
the same power the Spirit is jointly worshipped in God, when God is worshipped in the
Spirit.

83. Let us investigate the force of that word and expression more diligently, and deduce
its proper meaning from other passages. "Thou hast," it is said, "made them all in
wisdom." Do we here understand that Wisdom was without a share in the things that were
made? But "all things were made by Him." And David says: "By the Word of the Lord were
theheavens established." So, then, he himself who calls the Son of God the maker even of
heavenly things, has also plainly said that all things were made in the Son, that in the
renewal of His works He might by no means separate the Son from the Father, but unite Him
to the Father. 84. Paul, too, says: "For in Him were all things created in the heavens and
in the earth, Visible and invisible." Does he, then, when he says, "in Him," deny that
they were made through Him? Certainly he did not deny but affirmed it. And further he says
in another place: "One Lord Jesus, through Whom are all things." In saying, then, "through
Him," has he denied that all things were made in Him, through Whom he says that all things
exist? These words, "in Him" and "with Him," have this force, that by them is understood
one and like in all respects, not contrary. Which he also made clear farther on, saying:
"All things have been created through Him and in Him;" for, as we said above, Scripture
witnesses that these three expressions, "with Him," and "through Him," and "in Him," are
equivalent in Christ. For you read that all things were made through Him and in Him.

85. Learn also that the Father was with Him, and He with the Father, when all things were
being made. Wisdom says: "When He was preparing the heavens I was with Him, when He was
making the fountains of waters." And in the Old Testament the Father, by saying, "Let Us
make," showed that the Son was to be worshipped with Himself as the Maker of all things.
As, then, those things are said to have been created in the Son, of which the Son is
received as the Creator; so, too, when God is said to be worshipped in truth by the proper
meaning of the word itself often expressed after the same manner it ought to be
understood, that the Son too is worshipped. So in like manner is the Spirit also
worshipped because God is worshipped in Spirit, Therefore the Father is worshipped both
with the Son and with the Spirit, because the Trinity is worshipped.


ON THE HOLY SPIRIT
==================

ON THE HOLY SPIRIT continued

CHAPTER XII.

From the fact that St. Paul has shown that the light of the Godhead which the three
apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is
to be worshipped. It is shown from the words themselves that the Spirit is intended by the
apostles. The Godhead of the same Spirit is proved from the fact that He has a temple
wherein He dwells not as a priest, but as God: and is worshipped with the Father and the
Son; whence is understood the oneness of nature in Them. 86. But does any one deny that
the Godhead of the eternal Trinity is to be worshipped? whereas the Scriptures also
express the inexplicable Majesty of the Divine Trinity, as the Apostle says elsewhere:
"Since God, Who said that light should shine out of darkness, shined in our hearts to give
the light of the knowledge of the glory of God in the face of Jesus Christ."

87. The apostles truly saw this glory, when the Lord Jesus on the mount shone with the
light of His Godhead: "The apostles," it says, "saw it and fell on their face." Do not you
think that they even, as they fell, worshipped, when they could not with their bodily eyes
endure the brightness of the divine splendour, and the glory of eternal light dulled the
keenness of mortal sight? Or what else did they who saw His glory say at that time,
except, "O come let us worship and fall down before Him"? For "God shined in our hearts to
give the light of the knowledge of the glory of God in the face of Jesus Christ." 88. Who
is He, then, Who shined that we might know God in the face of Jesus Christ? For he said,
"God shined," that the glory of God might be known in the face of Jesus Christ. Whom else
do we think but the manifested Spirit? Or who else is there besides the Holy Spirit to
Whom the power of the Godhead may be referred? For they who exclude the Spirit must
necessarily bring in another, who may with the Father and the Son receive the glory of the
Godhead.

89. Let us then go back to the same words: "It is God Who shined in our hearts to give the
light of the knowledge of the glory of God in the face of Jesus Christ." You have Christ
plainly set forth. For Whose glory is said to give light but that of the Spirit? So, then,
he set forth God Himself, since he spoke of the glory of God; if of the Father, it remains
that "He who said that light should shine out of darkness, and shine in our hearts," be
understood to be the Holy Spirit, for we cannot venerate any other with the Father and the
Son. If, then, you understand the Spirit, Him also has the Apostle called God; it is
necessary, then, that you also confess the Godhead of the Spirit, who now deny it. 90. But
how shamelessly do you deny this, since you have read that the Holy Spirit has a temple.
For it is written: "Ye are the temple of God, and the Holy Spirit dwelleth in you." Now
God has a temple, a creature has no true temple. But the Spirit, Who dwelleth in us, has a
temple. For it is written: "Your members are temples of the Holy Spirit."

91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since
the Lord Jesus Himself said: "I will dwell in them, and will walk among them, and will be
their God, and they shall be My people." And David says: "The Lord is in His holy temple."
Therefore the Spirit dwells in His holy temple, as the Father dwells and as the Son
dwells, Who says: "I and the Father will come, and will make Our abode with him." 92. But
the Father abides in us through the Spirit, Whom He has given us. How, then, can different
natures abide together? Certainly it is impossible. But the Spirit abides with the Father
and the Son. Whence, too, the Apostle joined the Communion of the Holy Spirit with the
grace of Jesus Christ and the love of God, saying: "The grace of our Lord Jesus Christ,
and the love of God, and the Communion of the Holy Spirit be with you all."

91. We observe, then, that the Father, the Son, and the Holy Spirit abide in one and the
same [subject] through the oneness of the same nature. Therefore, He Who dwells in the
temple has divine power, for as of the Father and of the Son, so are we also the temple of
the Holy Spirit; not many temples, but one temple, for it is the temple of one Power.

CHAPTER XIII.

1 To those who object that Catholics, when they ascribe Godhead to the Holy Spirit,
introduce three Gods, it is answered, that by the same argument they themselves bring in
two Gods, unless they deny Godhead to the Son; after which the orthodox doctrine is set
forth. 92. But what do you fear? Is it that which you have been accustomed to carp at?
lest you should make three Gods. God forbid; for where the Godhead is understood as one,
one God is spoken of. For neither when we call the Son God do we say there are two Gods.
For if, when you confess the Godhead of the Spirit, you think that three Gods are spoken
of, then, too, when you speak of the Godhead of the Son because you are not able to deny
it, you bring in two Gods. For it is necessary according to your opinion, if you think
that God is the name of one person, not of one nature, that you either say that there are
two Gods, or deny that the Son is God.

2 93. But let us free you from the charge of ignorance, though we do not excuse you from
fault For according to our opinion, because there is one God, one Godhead and oneness of
power is understood. For as we say that there is one God, confessing the Father, and not
denying the Son under the true Name of the Godhead; so, too, we exclude not the Holy
Spirit from the Unity of the Godhead, and do not assert but deny that there are three
Gods, because it is not unity but a division of power which makes plurality. For how can
the Unity of the Godhead admit of plurality, seeing that plurality is of numbers, but the
Divine Nature does not admit numbers?

CHAPTER XIV.

Besides the evidence adduced above, other passages can be brought to prove the sovereignty
of the Three Persons. Two are quoted from the Epistles to the Thessalonians, and by
collating other testimonies of the Scriptures it is shown that in them dominion is claimed
for the Spirit as for the other Persons. Then, by quotation of another still more express
passage in the second Epistle to the Corinthians, it is inferred both that the Spirit is
Lord, and that where the Lord is, there is the Spirit. 94. God, then, is One, without
violation of the majesty of the eternal Trinity, as is declared in the instance set before
us. And not in that place alone do we see the Trinity expressed in the Name of the
Godhead; but both in many places, as we have said also above, and especially in the
epistles which the Apostle wrote to the Thessalonians, he most clearly set forth the
Godhead and sovereignty of the Father, the Son, and the Holy Spirit. For you read as
follows: "The Lord make you to increase and abound In love one toward another, and toward
all men, as we also do toward you, to the stablishing of your hearts without blame in
holiness before God and our Father at the coming of the Lord Jesus."

95. Who, then, is the Lord Who makes us to increase and abound before God and our Father
at the coming of the Lord Jesus? He has named the Father and has named the Son; Whom,
then, has he joined with the Father and the Son except the Spirit? Who is the Lord Who
establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is
said farther on: "In holiness of the Spirit and belief of the truth." 96. Who, then, do
you think is here named Lord, except the Spirit? And has not God the Father been able to
teach you, Who says: "Upon Whomsoever thou shalt see the Spirit descending and abiding
upon Him, this is He Who baptizeth in the Holy Spirit"? For the Spirit descended in the
likeness of a dove, that He might both bear witness to His wisdom, and perfect the
sacrament of the spiritual layer, and show that His working is one with that of the Father
and the Son.

97. And that you should not suppose that anything had fallen from the Apostle by
oversight, but that he knowingly and designedly and inspired by the Spirit designated Him
Lord, Whom he felt to be God, he repeated the same in the second Epistle to the
Thessalonians, saying: "But the Lord direct your hearts in the love of God and in the
patience of Christ." If love be of God and patience of Christ, it ought to be shown Who is
the Lord Who directs, if we deny that the direction is of the Holy Spirit. 98. But we
cannot deny it, since the Lord said of Him: "I have yet many things to say unto you, but
ye cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you
into all truth." And David says of Him: "Thy good Spirit shall lead me into the right
way."

99. See what the voice of the Lord uttered concerning the Holy Spirit. The Son of God
came, and because He had not yet shed forth the Spirit, He declared that we were living
like little children without the Spirit. He said that the Spirit was to come Who should
make of these little children stronger men, by an increase, namely, of spiritual age. And
this He laid down not that He might set the power of the Spirit in the first place, but
that He might show that the fulness of strength consists in the knowledge of the Trinity.
100. It is therefore necessary either that you mention some fourth person besides the
Spirit of whom you ought to be conscious, or assuredly that you do not consider another to
be Lord, except the Spirit Who has been pointed out. 101. But if you require the plain
statement of the words in which Scripture has spoken of the Spirit as Lord, it cannot have
escaped you that it is written: "Now the Lord is the Spirit." Which the course of the
whole passage shows to have been certainly said of the Holy Spirit. And so let us consider
the apostolic statement: "As often as Moses is read," says he, "a veil is laid over their
heart; but when they shall be turned to the Lord, the veil shall be taken away. Now the
Lord is the Spirit; but where the Spirit of the Lord is, there is liberty."

102. So he not only called the Spirit Lord, but also added: "But where the Spirit of the
Lord is, there is liberty. So we all with unveiled face, reflecting the glory of the Lord,
are formed anew into the same image from glory to glory, as from the Lord the Spirit;"
that is, we who have been before converted to the Lord, so as by spiritual understanding
to see the glory of the Lord, as it were, in the minor of the Scriptures, are now being
transformed from that glory which converted us to the Lord, to the heavenly glory.
Therefore since it is · the Lord to Whom we are converted, butthe Lord is that Spirit by
Whom we are formed anew, who are converted to the Lord, assuredly the Holy Ghost is
pointed out, for He Who forms anew receives those who are converted. For how should He
form again those whom He had not received.

103. Though why should we seek for the expression of words, where we see the expression of
unity? For although you may distinguish between Lord and Spirit, you cannot deny that
where the Lord is, there too is the Spirit, and he who has been converted to the Lord will
have been converted to the Spirit. If you cavil at the letter, you cannot injure the
Unity; if you wish to separate the Unity, you confess the Spirit Himself as the Lord of
power.

CHAPTER XV.

Though the Spirit be called Lord, three Lords are not thereby implied; inasmuch as two
Lords are not implied by the fact that the Son in the same manner as the Father is called
Lord in many passages of Scripture; for Lordship exists in the Godhead, and the Godhead in
Lordship, and these coincide without division in the Three Persons. 104. But perhaps,
again, you may say: If I call the Spirit Lord, I shall set forth three Lords. Do you then
when you call the Son Lord either deny the Son or confess two Lords? God forbid, for the
Son Himself said: "Do not serve two lords." But certainly He denied not either Himself or
the Father to be Lord; for He called the Father Lord, as you read: "I thank Thee, O
Father, Lord of heaven and earth." And the Lord spoke of Himself, as we read in the
Gospel: "Ye call Me Master and Lord, and ye do well, for so I am." But He spoke not of two
Lords; indeed He shows that He did not speak of two Lords, when He warns them: "Do not
serve two lords." For there are not two Lords where the Lordship is but one, for the
Father is in the Son and the Son in the Father, and so there is one Lord.

105. Such, too, was the teaching of the Law: "Hear, O Israel, the Lord thy God is one
Lord," that is, unchangeable, always abiding in unity of power, always the same, and not
altered by any accession or diminution. Therefore Moses called Him One, and yet also
relates that the Lord rained down fire from the Lord. The Apostle, too, says: "The Lord
grant unto him to find mercy of the Lord." The Lord rains down from the Lord; the Lord
grants mercy from the Lord. The Lord is neither divided when He rains from the Lord, nor
is there a separation when He grants mercy from the Lord, but in each case the oneness of
the Lordship is expressed. 106. In the Psalms, too, you find: "The Lord said unto my
Lord." And he did not therefore deny that the Father was his Lord, because he spoke of the
Son as his Lord; but therefore called the Son his Lord, that you might not think Him to be
the Son, but the Lord of the prophet, as the Lord Himself showed in the Gospel, when He
said: "If David in the Spirit called Him Lord, how is he his Son?" David, not the Spirit,
calls Him Lord in the Spirit. Or if they falsely infer from this that the Spirit called
Him Lord, they must necessarily by a like sacrilege seem to assert that the Son of God is
also the Son of the Spirit.

107. So, as we do not say that there are two Lords, when we so style both the Father and
the Son, so, too, we do not say that there are three Lords, when we confess the Spirit to
be Lord. For as it is profane to say that there are three Lords or three Gods, so, too, is
it utter profanity to speak of two Lords or two Gods; for there is one God, one Lord, one
Holy Spirit; and He Who is God is Lord, and He Who is Lord is God, for the Godhead is in
the Lordship, and the Lordship is in the Godhead. 108. Lastly, you have read that the
Father is both Lord and God: "O Lord my God, I will call upon Thee, hear Thou me." You
find the Son to be both Lord and God, as you have read in the Gospel, that, when Thomas
had touched the side of Christ, he said, "My Lord and my God." So in like manner as the
Father is God and the Son Lord, so too the Son is God and the Father Lord. The holy
designation changes from one to the other, the divine nature changes not, but the dignity
remains unchangeable. For they are not [as it were] contributions gathered from bounty,
but free-will gifts of natural love; for both Unity has its special property, and the
special properties are bound together in unity.

CHAPTER XVI.

The Father is holy, and likewise the Son and the Spirit, and so They are honoured in the
same Trisagion: nor can we speak more worthily of God than by calling Him Holy; whence it
is clear that we must not derogate from the dignity of the Holy Spirit. In Him is all
which pertains to God, since in baptism He is named with the Father and the Son, and the
Father has given to Him to be greater than all, nor can any one deprive Him of this. And
so from the very passage of St. John which heretics used against His dignity, the equality
of the Trinity and the Unity of the Godhead is established. Lastly, after explaining how
the Son receives from the Father, St. Ambrose shows how various heresies are refuted by
the passage cited. 109. So, then, the Father is holy, the Son is holy, and the Spirit is
holy, but they are not three Holies; for there is one Holy God, one Lord. For the true
holiness is one, as the true Godhead is one, as that true holiness belonging to the Divine
Nature is one.

110. So everything which we esteem holy proclaims that Sole Holiness. Cherubim and
Seraphim with unwearied voices praise Him and say: "Holy, Holy, Holy, is the Lord God of
Sabaoth." They say it, not once, lest you should believe that there is but one; not twice,
lest you should exclude the Spirit; they say not holies[in the plural], lest you should
imagine that there is plurality, but they repeat thrice and say the same word, that even
in a hymn you may understand the distinction of Persons in the Trinity, and the oneness of
the Godhead and while they say this they proclaim God. 111. We too find nothing of more
worth, whereby we are able to proclaim God, than the calling Him holy. Everything is too
low for God, too low for the Lord. And therefore consider from this fact also whether one
ought at all to derogate from the Holy Spirit, whose Name is the praise of God. For thus
is the Father praised, thus is the Son also praised, in the same manner as the Spirit also
is named and praised. The Seraphim utter praise, the whole company of the blessed utter
praise, inasmuch as they call God holy, the Son holy, the Spirit holy.

112. How, then, does He not possess all that pertains to God, Who is named by priests in
baptism with the Father and the Son, and is invoked in the oblations, is proclaimed by the
Seraphim in heaven with the Father and the Son, dwells in the Saints with the Father and
the Son, is poured upon the just, is given as the source of inspiration to the prophets?
And for this reason in the divine Scripture all is called Qeopneustoj, because God
inspires what the Spirit has spoken. 113. Or if they are unwilling to allow that the Holy
Spirit has all things which pertain to God, and can do all things, let them say what He
has not, and what He cannot do. For like as the Son has all things, and the Father grudges
not to give all things to the Son according to His nature, having given to Him that which
is greater than all, as the Scripture bears witness, saying: "That which My Father hath
given unto Me is greater than all." So too the Spirit has of Christ that which is greater
than all, because righteousness knows not grudging.

114. So, then, if we attend diligently, we comprehend here also the oneness of the Divine
Power. He says: "That which My Father hath given unto Me is greater than all, and no one
is able to snatch them out of My Father's hand. I and the Father are One." For if we
rightly showed above that the Holy Spirit is the Hand of the Father, the same is certainly
the Hand of the Father which is the Hand of the Son, since the Same is the Spirit of the
Father Who is the Spirit of the Son. Therefore whosoever of us receives eternal life in
this Name of the Trinity, as he is not torn from the Father; so he is not torn from the
Son, so too he is not torn from the Spirit. 115. Again, from the very fact that the Father
is said to have given to the Son, and the Spirit to have received from the Son, as it is
written: "He shall glorify Me, for He shall take of Mine, and shall declare it unto you"
(which He seems to have said rather of the office of distributing, than of the prerogative
of Divine Power, for those whom the Son redeemed the Spirit also, Who was to sanctify
them, received), from those very words, I say, from which they construct their sophistry,
the Unity of the Godhead is perceived, not the need of a gift.

116. The Father gave by begetting, not by adoption; He gave as it were that which was
contained in the very prerogative of the Divine Nature, not what was lacking as it were by
favour of His bounty. And so because the Son acquires persons to Himself as the Father
does; so gives life as does the Father, He expressed His equality with the Father in the
Unity of Power, saying: "I and the Father are One." For when He says, "I and the Father,"
equality is revealed; when He says, "are One," Unity is asserted. Equality excludes
confusion; Unity excludes separation. Equality distinguishes between the Father and the
Son; Unity does not separate the Father and the Son. 117. Therefore, when He says, "I and
the Father," He rejects the Sabellian, for He says that He is one, the Father another; He
rejects the Photinian, for He joins Himself with God the Father. With the former words He
rejects those, for He said: "I and the Father;" with the latter words He rejects the
Arians, for He says: "are One." Yet in both the former and the latter words He refutes the
heretical violence (1) of the Sabellians, for He said: "We are One [Substance]," not "We
are One[Person]." And (2) of the Arians, for He said: "I and the Father," not "the Father
and I." Which was certainly not a sign of rudeness, but of dutifulness and foreknowledge,
that we might not think wrongly from the order of the words, For unity knows no order
equality knows no gradation; nor can it be laid to the Son of God that the Teacher Himself
of dutifulness should offend against dutifulness by rudeness.

CHAPTER XVII.

St. Ambrose shows by instances that the places in which those words were spoken help to
the understanding of the words of the Lord; he shows that Christ uttered the passage
quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for
he says that Christ would not have uttered this saying in the heart of a foolish or
contentious man. He goes on to say that Christ is stoned by those who believe not these
words, and as the keys of heaven were given to Peter for his confession of them, so
Iscariot, because he believed not the same, perished evilly. He takes this opportunity to
inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price
paid for each mystically; and having in the same manner expounded the murmuring of the
traitor concerningMagdalene's ointment, he adds that Christ is bought in one way by
heretics in another way by Catholics,and that those in vain take to themselves the name of
Christians who sever the Spirit from the Father.

118. It is worth while to notice in what place the Lord held this discussion, for His
utterances are often[better] estimated by the kind of places in which He conversed. When
about to fast, He is led(as we read) into the wilderness to render vain the devil's
temptations. For although it deserves praise to have lived temperately in the midst of
abundance, yet the enticements of temptation are more frequent amongst riches and
pleasures. Then the tempter, in order to try Him, promises Him abundance, and the Lord in
order to overcome cherishes hunger. Now I do not deny that temperance can exist in the
midst of riches; but although he who navigates the sea often escapes, yet he is more
exposed to peril than he who will not go to sea. 119. Let us consider some other points.
When about to promise the kingdom of heaven, Jesus went up into a mountain. At another
time He leads His disciples through the corn-fields, when about to sow in their minds the
crop of heavenly precepts. so that a plentiful harvest of souls should ripen. When about
to consummate the work of the flesh which He had taken, having now seen perfection in His
disciples, whom He had established upon the root of His words, He enters a garden, that He
might plant the young olive-trees in the house of the Lord, and that He might water the
just flourishing like a palm-tree, and the fruitful vine with the stream of His Blood.

120. In this passage too He was walking, as we read, in Solomon's porch on the day' of the
dedication, that is, Christ was walking in the breast of the wise and prudent, to dedicate
his good affection to Himself. What that porch was the prophet teaches, saying: "I will
walk in the midst of Thy house in the innocency of my heart." So, then, we have in our own
selves the house of God, we have the halls, we have also the porches, and we have the
cents, for it is written: "Let thy waters flow abroad in thy courts." Open, then, this
porch of thy heart to the Word of God, Who says to thee: "Open thy mouth wide and I will
fill it." 121. Let us, therefore, hear what the Word of God, walking in the heart of the
wise and peaceful, says: "I and My Father are One." He will not say this in the 'breast of
the unquiet and foolish, for "the natural man receiveth not the things of the Spirit of
God, for they are foolishness unto him." The narrow breasts of sinners do not take in the
greatness of the faith. Lastly, the Jews hearing, "I and the Father are One, took up
stones to stone Him."

122. He who cannot listen to this is a Jew; he who cannot listen to this stones Christ
with the stones of his treachery,rougher than any rock, and if you believe me, he wounds
Christ. For although He cannot now feel a wound: "For now henceforth we know not Christ
after the flesh," yet He Who rejoices in the love of the Church is stoned by the impiety
of the Arians. 123. "The law of Thy mouth, O Lord, is good unto me, I keep Thy
commandments." Thou hast Thyself said that Thou art one with the Father. Because Peter
believed this, he received the keys of the kingdom of heaven, and without anxiety for
himself forgave sins. Judas, because he believed not this, strangled himself with the cord
of his own wickedness. O the hard stones of unbelieving words! O the unseemly cord of the
betrayer, and the still more hideous purchase-money of the Jews! O hateful money wherewith
either the just is bought for death, or sold! Joseph was sold, Jesus Christ was bought,
the one to slavery, the Other to death. O detestable inheritance, O deadly sale, which
either sells a brother to suffering or sets a price on the Lord to destroy Him, the
Purchaser of the salvation of all.

124. The Jews did violence to two things which are chief of all, faith and duty, and in
each to Christ the Author of faith and duty. For both in the patriarch Joseph was there a
type of Christ, and Christ Himself came in the truth of His Body, "Who counted it not
robbery that He should be equal with God, but took on Him the form of a servant," because
of our fall,that is to say, taking slavery upon Himself and not shrinking from suffering.
125. In one place the sale is for twenty pieces, in the other for thirty. For how could
His true price be apprehended, Whose value cannot be limited? There is error in the price
because there is error in the inquiry. The sale is for twenty pieces in the Old Testament,
for thirty in the New; for the Truth is of more value than the type, Grace is more
generous than training, the Presence is better than the Law, for the Law promised the
Coming, the Coming fulfilled the Law.

126. The Ishmaelites made their purchase for twenty pieces, the Jews for thirty. And this
is no trivial figure. The faithless are more lavish for iniquity than the faithful for
salvation. It is, however, fitting to consider the quality of each agreement. Twenty
pieces are the price of him sold to slavery, thirty pieces of Him delivered to the Cross.
For although the Mysteries of the Incarnation and of the Passion must be in like manner
matters of amazement, yet the fulfilment of faith is in the Mystery of the Passion. I do
not indeed value less the birth from the holy Virgin, but I receive even more gratefully
the Mystery of the sacred Body. What is more full of mercy than that He should forgive me
the wrongs done to Himself? But it is even fuller measure that He gave us so great a gift,
that He Who was not to die because He was God, should die by our death, that we might live
by His Spirit.

127. Lastly, it was not without meaning that Judas Iscariot valued that ointment at three
hundred pence, which seems certainly by the statement of the price itself to set forth the
Lord's cross. Whence, too, the Lord says: "For she, pouring this ointment on My body, did
it for My burial." Why, then, did Judas value this at so high a rate? Because remission of
sins is of more value to sinners, and forgiveness seems to be more precious. Lastly, you
find it written: "To whom much is forgiven the same loveth more." Therefore sinners
themselves also confess the grace of the Lord's Passion which they have lost, and they
bear witness to Christ who persecuted Him. 128. Or because, "into a malicious soul wisdom
does not enter," the evil disposition of the traitor uttered this@ and he valued the
suffering of the Lord's body at a dearer rate, that by the immensity of the price he might
draw all away from the faith. And therefore the Lord offered Himself without price, that
the necessity of poverty might hold no one hack from Christ. The patriarchs sold Him for a
small price that all might buy. Isaiah said: "Ye that have no money go buy and drink; eat
ye without money," that he might gain him who had no money. O traitor Judas, thou valuest
the ointment of His Passion at three hundred pence, and sellest His Passion for thirty
pence. Profuse in valuing, mean in selling.

129. So, then, all do not buy Christ at the same price; Photinus, who buys Him for death,
buys Him at one price; the Arian, who buys Him to wrong Him, at another price; the
Catholic, who buys Him to glorify Him, at another. But he buys Him without money according
to that which is written: "He that hath no money let him buy without price." 130. "Not
all," says Christ, "that say unto Me, Lord, Lord, shall enter into the kingdom of heaven!"
Although many call themselves Christians, and make use of the name, yet not all shall
receive the reward. Both Cain offered sacrifice, and Judas received the kiss, but it was
said to him, "Judas, betrayest thou the Son of Man with a kiss?" that is, thou fillest up
thy wickedness with the pledge of affection, and sowest hatred with the implement of
peace, and inflictest death with the outward token of love.

131. Let not, then, the Arians flatter themselves with the employment of the name, because
they call themselves Christians. The Lord will answer them: You set forward My Name, and
deny My Substance, but I do not recognize My Name where My eternal Godhead is not. That is
not My Name which is divided from the Father, and separated from the Spirit; I do not
recognize My Name where I do not recognize My doctrine; I do not recognize My Name where I
do not recognize My Spirit. For he knows not that he is comparing the Spirit of the Father
to those servants whom He created. Concerning which point we have already spoken at
length.

CHAPTER XVIII.

As he purposes to establish the Godhead of the Holy Spirit by the points already
discussed, St. Ambrose touches again on some of them; for instance, that He does not
commit but forgives sin; that He is not a creature but the Creator; and lastly, that He
does not offer but receives worship. 132. But to sum up, in order at the end more
distinctly to gather up the arguments which have been used here and there, the evident
glory of the Godhead is proved both by other arguments, and most especially by these four.
God is known by these marks: either that He is without sin; or that He forgives sin; or
that He is not a creature but the Creator; or that He does not give but receives worship.
133. So, then, no one is without sin except God alone, for no one is without sin except
God. Also, no one forgives sins except God alone, for it is also written: "Who can forgive
sins but God alone?" And one cannot be the Creator of all except he be not a creature, and
he who is not a creature is without doubt God; for it is written: "They worshipped the
creature rather than the Creator, Who is God blessed for ever." God also does not worship,
but is worshipped, for it is written: "Thou shalt worship the Lord thy God, and Him only
shall thou serve."

134. Let us therefore consider whether the Holy Spirit have any of these marks which may
bear witness to His Godhead. And first let us treat of the point that none is without sin
except God alone, and demand that they prove that the Holy Spirit has sin. 135. But they
are unable to show us this, and demand our authority from us, namely, that we should show
by texts that the Holy Spirit has not sinned, as it is said of the Son that He did no sin.
Let them learn that we teach by authority of the Scriptures; for it is written: "For in
Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move,
eloquent, undefiled." The Scripture says He is undefiled, has it lied concerning the Son,
that you should believe it to have lied concerning the Spirit?For the prophet said in the
same place concerning Wisdom, that nothing that defiles enters into her. She herself is
undefiled, and her Spirit is undefiled. Therefore if the Spirit have not sin, He is God.

136. But how can He be guilty of sin Who Himself forgives sins?Therefore He has not
committed sin, and if He be without sin He is not a creature. For every creature is
exposed to the capability of sin, and the eternal Godhead alone is free from sin and
undefiled. 137. Let us now see whether the Spirit forgives sins. But on this point there
can be no doubt, since the Lord Himself said: "Receive ye the Holy Spirit. Whosesoever
sins ye forgive they shall be forgiven." See that sins are forgiven through the Holy
Spirit. But men make use of their ministry for the forgiveness of sins, they do not
exercise the right of any power of their own. For they forgive sins not in their own name
but in that of the Father and of the Son and of the Holy Spirit. They ask, the Godhead
gives, the service is of man, the gift is of the Power on high.

138. And it is not doubtful that sin is forgiven by means of baptism, but in baptism the
operation is that of the Father and of the Son and of the Holy Spirit. If, therefore, the
Spirit forgives sin, since it is written, "Who can forgive sins except God alone?"
certainly He Who cannot be separated from the oneness of the name of the Nature is also
incapable of being severed from the power of God. Now if He is not severed from the power
of God, how is He severed from the name of God. 139. Let us now see whether He be a
creature or the Creator. But since we have above most clearly proved Him to be the
Creator, as it is written: "The Spirit of God Who hath made me;" and it has been declared
that the face of the earth is renewed by the Spirit, and that all things languish without
the Spirit, it is clear that the Spirit is the Creator. But who can doubt this, since, as
we have shown above, not even the generation of the Lord from the Virgin, which is more
excellent than all creatures, is without the operation of the Spirit?

140. Therefore the Spirit is not a creature, but the Creator, and He Who is Creator is
certainly not a creature. And because He is not a creature, without doubt He is the
Creator Who produces all things together with the Father and the Son. But if He be the
Creator, certainly the Apostle, by saying in condemnation of the Gentiles, "Who served the
creature rather than the Creator, Who is God blessed for ever," and by warning men, as I
said above, that the Holy Spirit is to be served, both showed Him to be the Creator, and
because He is the Creator demonstrated that He ought to be called God. Which he also sums
up In the Epistle written to the Hebrews, saying: "For He that created all things is God."
Let them, therefore, either say what it is which has been created without the Father, Son,
and Holy Spirit, or let them confess that the Spirit also is of one Godhead with the
Father and the Son.

141. The writer taught also that He was to be worshipped, Whom he called Lord and God. For
He Who is the God and Lord of the Universe is certainly to be worshipped by all, for it is
thus written: "Thou shalt worship the Lord thy God, and Him only shall thou serve." 142.
Or let them say where they have read that the Spirit worships. For it is said of the Son
of God: "Let all the Angels of God worship Him;" we do not read, Let the Spirit worship
Him. For how can He worship Who is not amongst servants and ministers, but, together with
the Father and the Son, has the service of the just under Him, for it is written: "We
serve the Spirit of God." He is, therefore, to be worshipped by us, Whom the Apostle
taught that we must serve, and Whom we serve we also adore, according to that which is
written, to repeat the same words again: "Thou shall worship the Lord thy God, and Him
only shalt thou serve."

143. Although the Apostle has not omitted even this point, so as to omit to teach us that
the Spirit is to be worshipped. For since we have demonstrated that the Spirit is in the
prophets, no one can doubt that prophecy is given by the Spirit, and plainly when He Who
is in the prophets is worshipped, the same Spirit is worshipped. And so you find: "If the
whole Church be assembled together, and all speak with tongues, and there come in one
unlearned or unbelieving, will he not say that ye are mad? But if all prophesy, and there
come in one unlearned and unbelieving, he is convicted by all, he is judged by all. For
the secrets of his heart are made manifest, and so falling down on his face he will
worship God, declaring that God is in truth among you." It is, therefore, God Who is
worshipped, God Who abides and Who speaks in the prophets; but the Spirit thus abides and
speaks, therefore, also, the Spirit is worshipped.

CHAPTER XIX.

Having proved above that the Spirit abides and speaks in the prophets, St. Ambrose infers
that He knows all things which are of God, and therefore is One with the Pather and the
Son. This same point he establishes again from the fact that He possesses all that God
possesses, namely, Godhead, knowledge of the heart, truth, a Name above every name, and
power to raise the dead, as is proved from Ezekiel, and in this He is equal to the Son.
144. And So as the Father and the Son are One, because the Son has all things which the
Father has, so too the Spirit is one with the Father and the Son, because He too knows all
the things of God. For He did not obtain it by force, so that there should be any injury
as of one who had suffered loss; He did not seize it, lest the loss should be his from
whom it might seem to have been plundered. For neither did He seize it through need, nor
through superiority of greater power did He take it by force, but He possesses it by unity
of power. Therefore, if He works all these things, for one and the same Spirit worketh
all, how is He not God Who has all things which God has?

145. Or let us consider what God may have which the Holy Spirit has not. God the Father
has Godhead, and the Son, too, in Whom dwells the fulness of the Godhead, has it, and the
Spirit has it, for it is written: "The Spirit of God is in my nostrils." 146. God, again,
searches the hearts and reins, for it is written: "God searcheth the hearts and reins."
The Son also has this power, Who said, "Why think ye evil in your hearts?" For Jesus knew
their thoughts. And the Spirit has the same power, Who manifests to the prophets also the
secrets of the hearts of others, as we said above: "for the secrets of his heart are made
manifest," And why do we wonder if He searches the hidden things of man Who searches even
the deep things of God? 147. God has as an attribute that He is true for it is written:
"Let God be true and every man a liar." Does the Spirit lie Who is the Spirit of Truth?
and Whom we have shown to be called the Truth, since John called Him too the Truth, as
also the Son?And David says in the psalm: "Send out Thy light and Thy truth, they have led
me and brought me to Thy holy hill and to Thy tabernacles." If you consider that in this
passage the Son is the light, then the Spirit is the Truth, or if you consider the Son to
be the Truth, then the Spirit is the light,

148. God has a Name which is above every name, and has given a name to the Son, as we read
that in the Name of Jesus knees should bow. Let us consider whether the Spirit has this
Name. But it is written "Go, baptize the nations in the Name of the Father, and of the
Son, and of the Holy Spirit." He has, then, a Name above every name. What, therefore, the
Father and the Son have, the Holy Spirit also has through the oneness of the Name of His
nature. 149. It is a prerogative of God to raise the dead. "For as the Father raiseth the
dead and quickeneth them, so the Son also quickeneth whom He will." But the Spirit also(by
Whom God raiseth) raiseth them, for it is written: "He shall quicken also your mortal
bodies through His Spirit that dwelleth in you." But that you may not think this a trivial
grace, learn that the Spirit also raises, for the prophet Ezekiel says: "Come, O Spirit,
and breathe upon these dead, and they shall live. And I prophesied as He commanded me, and
the Spirit of life entered into them, and they lived, and stood up on their feet an
exceeding great company." And farther on God says: "Ye shall know that I am the Lord, when
I shall open your graves, that I may bring My people out of their graves, and I will give
you My Spirit, and ye shall live."

150. When He spoke of His Spirit, did He mention any other besides the Holy Spirit?For He
would neither have spoken. of His Spirit as produced by blowing, nor could this Spirit
come from the four quarters of the world, for the blowing of these winds, which we
experience, is partial, not universal; and this spirit by which we live is also
individual, not universal. But it is the nature of the Holy Spirit to be both over all and
in all. Therefore from the words of the prophet we may see how(the flame-work of the
members long since fallen asunder being scattered) the bones may come together again to
the form of a revived body, when the Spirit quickens them; and the ashes may come together
on the limbs belonging to them, animated by a disposition to come together before being
formed anew in the appearance of living. 151. Do we not in the likeness of what is done
recognize the oneness of the divine power? The Spirit raises after the same manner as the
Lord raised at the time of His own Passion, when suddenly in the twinkling of an eye the
graves of the dead were opened, and the bodies living again arose from the tombs, and the
smell of death being removed, and the scent of life restored, the ashes of those who were
dead took again the likeness of the living.

152. So, then, the Spirit has that which Christ has, and therefore what God has, for all
things which the Father has the Son also has, and therefore He said: "All things which the
Father hath are Mine."

CHAPTER XX.

The river flowing from the Throne of God is a figure of the Holy Spirit, but by the waters
spoken of by David the powers of heaven are intended. The kingdom of God is the work of
the Spirit; and it is no matter for wonder ff He reigns in this together with the Son,
since St. Paul promises that we too shall reign with the Son. 153. And this, again, is not
a trivial matter that we read that a river goes forth from the throne of God. For you read
the words of the Evangelist John to this purport: "And He showed me a river of living
water, bright as crystal, proceeding out of the throne of God and of the Lamb. In the
midst of the street thereof, and on either side, was the tree of life, bearing twelve
kinds of fruits, yielding its fruit every month, and the leaves of the tree were for the
healing of all nations."

154. This is certainly the River proceeding from the throne of God, that is, the Holy
Spirit, Whom he drinks who believes in Christ, as He Himself says: "If any man thirst, let
him come to Me and drink. He that believeth on Me, as saith the Scripture, out of his
belly shall flow rivers of living water. But this spoke He of the Spirit." Therefore the
river is the Spirit. 155. This, then, is in the throne of God, for the water washes not
the throne of God. Then, whatever you may understand by that water, David said not that it
was above the throne of God, but above the heavens, for it is written: "Let the waters
which are above the heavens praise the Name of the Lord." Let them praise, he says, not
let it praise. For if he had intended us to understand the element of water, he would
certainly have said, Let it praise, but by using the plural he intended the Powers to be
understood.

156. And what wonder is it if the Holy Spirit is in the throne of God, since the kingdom
of God itself is the work of the Holy Spirit, as it is written: "For the kingdom of God is
not meat and drink, but righteousness and peace and joy in the Holy Spirit." And when the
Saviour Himself says, "Every kingdom divided against itself shall be destroyed," by adding
afterwards, "But if I, by the Spirit of God, cast out devils, without doubt the kingdom of
God is come upon you." He shows that the kingdom of God is held undivided by Himself and
by the Spirit. 157. But what is more foolish than for any one to deny that the Holy Spirit
reigns together with Christ when the Apostle says that even we shall reign together with
Christ in the kingdom of Christ: "If we are dead with Him, we shall also live with Him; if
we endure, we shall also reign with Him." But we by adoption, He by power; we by grace, He
by nature.

158. The Holy Spirit, therefore, shares in the kingdom with the Father and the Son, and He
is of one nature with Them, of one Lordship, and also of one power.

CHAPTER XXI.

Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him. What is
meant by the revolving wheels, and the divers wings, and how since the Spirit is
proclaimed Lord of Sabaoth by the Seraphim, certainly none but impious men can deny Him
this title. 159. Since, then, He has a share in the kingdom, what hinders us from
understanding that it was the Holy Spirit by Whom Isaiah was sent? For on the authority of
Paul we cannot doubt, whose judgment the Evangelist Luke so much approved in the Acts of
the Apostles as to write as follows in Paul's words: "Well spake the Holy Spirit through
Isaiah the prophet to our fathers, saying: Go to this people and say, Ye shall hear with
the ear and shall not understand, and seeing ye shall see and shall not perceive." 160. It
is, then, the Spirit Who sent Isaiah. If the Spirit sent him, it is certainly the Spirit
Whom, after Uzziah's death, Isaiah saw, when he said: "I saw the Lord of Sabaoth sitting
upon a throne, high and lifted up, and the house was full of His majesty. And the Seraphim
stood round about Him, each one had six wings, and with two they were covering His face,
and with two they were covering His feet, and with two they were flying; and they cried
out one to the other, and said, Holy, holy, holy is the Lord of Sabaoth, the whole earth
is full of His majesty."

161. If the Seraphim were standing, how were they flying? If they were flying, how were
they standing? If we cannot understand this, how is it that we want to understand God,
Whom we have not seen? 162. But as the prophet saw a wheel running within a wheel (which
certainly does not refer to any appearance to the bodily sight, but to the grace of each
Testament; for the life of the saints is polished, and so consistent with itself that
later portions agree with the former). The wheel, then, within a wheel is life under the
Law, life undergrace; inasmuch as Jews are within the Church, the Law is included in
grace. For he is within the Church who is a Jew secretly; and circumcision of the heart is
a sacrament within the Church. But that Jewry is within the Church of which it is written:
"In Jewry is God known;" therefore as wheel runs within wheel, so in like manner the wings
were still, and the wings were flying.

163. In like manner, too, the Seraphim were veiling His face with two wings, and with two
were veiling His feet, and with two were flying. For here also is a mystery of spiritual
wisdom. Seasons stand, seasons fly; the past stand, the future are flying, and like the
wings of the Seraphim, so they veil the face or the feet of God; inasmuch as in God, Who
has neither beginning nor end, the whole course of times and seasons, from this knowledge
of its beginning and its end, is at rest. So, then, times past and future stand, the
present fly. Ask not after the secrets of His beginning or His end, for there is neither.
You have the present, but you must praise Him, not question. 164. The Seraphim with
unwearied voices praise, and do you question? And certainly when they do this they show us
that we must not sometimes question about God, but always praise Him. Therefore the Holy
Spirit is also the Lord of Sabaoth. Unless perchance the Teacher Whom Christ chose pleases
not the impious, or they can deny that the Holy Spirit is the Lord of powers, Who gives
whatever powers He Himself wills.

CHAPTER XXII.

In proof of the Unity in Trinity the passage of Isaiah which has been cited is considered,
and it is shown that there is no difference as to its sense amongst those who expound it
of the Father, or of the Son, or of the Spirit. If He Who was crucified was Lord of glory,
so, too, is the Holy Spirit equal in all things to the Father and the Son, and the Arians
will never be able to diminish His glory. 165. It is now possible to recognize the oneness
of the majesty and rule in the Father, the Son, and the Holy Spirit. For many say that it
was God the Father Who was seen at that time by Isaiah. Paul says it was the Spirit, and
Luke supports him. John the Evangelist refers it to the Son. or thus has he written of the
Son:"These things spake Jesus, and departed and hid Himself from them. But though He had
done so great signs before them, they did not believe on Him, that the word of Isaiah
might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath
the Arm of the Lord been revealed? Therefore, they could not believe, because Isaiah said
again, He hath blinded their eyes and hardened their heart, that they might not see with
their eyes and understand with their heart and be converted, and I should heal them. These
things said Isaiah when he saw His glory, and spake of Him."

166. John says that Isaiah spoke these words, and revealed most clearly that the glory of
the Son appeared to him. Paul, however, relates that the Spirit said these things. Whence,
then, is this difference? 167. There is, indeed, a difference of words, not of meaning.
For though they said different things, neither was in error, for both the Father is seen
in the Son, Who said, "He that seeth Me seeth the Father also," and the Son is seen in the
Spirit; for as "no man says Lord Jesus, except in the Holy Spirit," so Christ is seen not
by the eye of flesh, but by the grace of the Spirit. Whence, too, the Scripture says:
"Rise, thou that sleepest, and arise from the dead, and Christ shall shine upon thee." And
Paul, when he had lost his eyesight, how did he see Christ except in the Spirit? Wherefore
the Lord says: "For to this end I have appeared unto thee, to appoint thee a minister and
a witness of the things wherein thou hast seen Me, and of the things wherein thou shalt
see Me." For the prophets also received the Spirit and saw Christ.

168. One, then, is the vision, one the right to command, one the glory. Do we deny that
the Holy Spirit is also the Lord of glory when the Lord of glory was crucified who was
born from the Holy Spirit of the Virgin Mary? For Christ is not one of two, but is one,
and was born as Son of God of the Father before the world; and in the world born as man by
taking flesh. 169. And why should I say that, as the Father and the Son, so, too, the
Spirit is free from stain and Almighty, for Solomon called Him in Greek pantodunamon,
panepisxopon, because He is Almighty and beholds all things, as we showed above to be, is
read in the Book of Wisdom. Therefore the Spirit enjoys honour and glory. 170. Consider
now lest perchance something may not beseem Him, or if this displease thee, O Arian, drag
Him down from His fellowship with the Father and the Son. But if thou choose to drag Him
down thou wilt see the heavens reversed above thee, for all their strength is from the
Spirit. If thou choose to drag Him down, thou must first lay hands on God, for the Spirit
is God. But how wilt thou drag Him down, Who searcheth the deep things of God?


CONCERNING THE MYSTERIES
========================

CONCERNING THE MYSTERIES Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

CHAPTER I.

1 St. Ambrose states that after the explanations he has already given of holy living, he
will now explain the Mysteries. Then after giving his reasons for not having done so
before, he explains the mystery of the opening of the ears, and shows how this was of old
done by Christ Himself. 1. We have spoken daily upon subjects connected with morals, when
the deeds of the Patriarchs or the precepts of the Proverbs were being read, in order that
being taught and instructed by these you might grow accustomed to enter the ways of the
ancients and to walk in their paths, and obey the divine commands; in order that being
renewed by baptism you might hold to that manner of life which beseems those who are
washed. 2. The season now warns us to speak of the Mysteries, and to set forth the purport
of the sacraments, which if we had thought it well to teach before baptism to those who
were not yet initiated, we should be considered rather to have betrayed than to have
portrayed the Mysteries. And then, too, another reason is that the light itself of the
Mysteries will shed itself with more effect upon those who are expecting they know not
what, than if any discourse had come beforehand.

2 3. Open, then, your ears, inhale the good savour of eternal life which has been breathed
upon you by the grace of the sacraments; which was signified to you by us, when,
celebrating the mystery of the opening, we said, "Epphatha, which is, Be opened," that
whosoever was coming in quest of peace might know what he was asked, and be bound to
remember what he answered. 4. Christ made use of this mystery in the Gospel, as we read,
when He healed him who was deaf and dumb. But He touched the mouth, because he who was
healed was dumb and was a man, as regards one point that he might open his mouth with the
sound of the voice given to him; as regards the other point because that touch was seemly
towards a man, but would have been unseemly towards a woman.

CHAPTER II.

1 What those who were to be initiated promised on entering the Church, of the witnesses to
these promises, and wherefore they then turned themselves to the East. 5. After this the
Holy of holies was opened to you, you entered the sanctuary of regeneration; recall what
you were asked, and remember what you answered. You renounced the devil and his works, the
world with its luxury and pleasures. That utterance of yours is preserved not in the tombs
of the dead, but in the book of the living. 6. You saw there the deacon, you saw the
priest, you saw the chief priest [i.e. the bishop]. Consider not the bodily forms, but the
grace of the Mysteries. You spoke in the presence of the angels, as it is written: "For
the priest's lips keep knowledge, and they seek the law at his mouth, for he is the angel
of the Lord Almighty." There is no place for deception nor for denial. He is an angel who
proclaims the kingdom of Christ and eternal life. He is to be esteemed by you not
according to his appearance, but according to his office. Consider what he delivered,
reflect upon the rule of life he gave you, recognize his position.

2 7. You entered, then, that you might discern your adversary, whom you were to renounce
as it were to his face, then you turned to the east; for he who renounces the devil turns
to Christ, and beholds Him face to face.

CHAPTER III.

St. Ambrose points out that we must consider the divine presence and working in the water
and the sacred ministers, and then brings forward many Old Testament figures of baptism.
8. What did you see? Water, certainly, but not water alone; you saw the deacons
ministering there, and the bishop asking questions and hallowing. First of all, the
Apostle taught you that those things are not to be considered "which we see, but the
things which are not seen, for the things which are seen are temporal, but the things
which are not seen are eternal." For you read elsewhere: "That the invisible things of
God, since the creation of the world, are understood through those things which have been
made; His eternal power also and Godhead are estimated by His works." Wherefore also the
Lord Himself says: "If ye believe not Me, believe at least the works." Believe, then, that
the presence of the Godhead is there. Do you believe the working, and not believe the
presence? Whence should the working proceed unless the presence went before?

9. Consider, however, how ancient is the mystery prefigured even in the origin of the
world itself. In the very beginning, when God made the heaven and the earth, "the Spirit,"
it is said, "moved upon the waters." He Who was moving upon the waters, was He not working
upon the waters? But why should I say, "working"? As regards His presence He was moving.
Was He not working Who was moving? Recognize that He was working in that making of the
world, when the prophet says: "By the word of the Lord were the heavens made, and all
their strength by the spirit of His mouth." Each statement rests upon the testimony of the
prophet, both that He was moving and that He was working. Moses says that He was moving,
David testifies that he was working. 10. Take another testimony. All flesh was corrupt by
its iniquities. "My Spirit," says God, "shall not remain among men, because they are
flesh." Whereby God shows that the grace of the Spirit is turned away by carnal impurity
and the pollution of grave sin. Upon which, God, willing to restore what was lacking, sent
the flood and bade just Noah go up into the ark. And he, after having, as the flood was
passing off, sent forth first a raven which did not return, sent forth a dove which is
said to have returned with an olive twig. You see the water, you see the wood [of the
ark], you see the dove, and do you hesitate as to the mystery?

11. The water, then, is that in which the flesh is dipped, that all carnal sin may be
washed away. All wickedness is there buried. The wood is that on which the Lord Jesus was
fastened when He suffered for us. The dove is that in the form of which the Holy Spirit
descended, as you have read in the New Testament, Who inspires in you peace of soul and
tranquillity of mind. The raven is the figure of sin, which goes forth and does not
return, if, in you, too, inwardly and outwardly righteousness be preserved. 12. There is
also a third testimony, as the Apostle teaches us: "For all our fathers were under the
cloud, and all passed through the sea, and were all baptized to Moses in the cloud and in
the sea." And further, Moses himself says in his song: "Thou sentest Thy Spirit, and the
sea covered them." You observe that even then holy baptism was prefigured in that passage
of the Hebrews, wherein the Egyptian perished, the Hebrew escaped. For what else are we
daily taught in this sacrament but that guilt is swallowed up and error done away, but
that virtue and innocence remain unharmed?

13. You hear that our fathers were under the cloud, and that a kindly cloud, which cooled
the heat of carnal passions. That kindly cloud overshadows those whom the Holy Spirit
visits. At last it came upon the Virgin Mary, and the Power of the Highest overshadowed
her, when she conceived Redemption for the race of men. And that miracle was wrought in a
figure through Moses. If, then, the Spirit was in the figure, is He not present in the
reality, since Scripture says to us: "For the law was given by Moses, but grace and truth
came by Jesus Christ." 14. Marah was a fountain of most bitter water: Moses cast wood into
it and it became sweet. For water without the preaching of the Cross of the Lord is of no
avail for future salvation, but, after it has been consecrated by the mystery of the
saving cross, it is made suitable for the use of the spiritual layer and of the cup of
salvation. As, then, Moses, that is, the prophet, cast wood into that fountain, so, too,
the priest utters over this font the proclamation of the Lord's cross, and the water is
made sweet for the purpose of grace.

15. You must not trust, then, wholly to your bodily eyes; that which is not seen is more
really seen, for the object of sight is temporal, but that other eternal, which is not
apprehended by the eye, but is discerned by the mind and spirit. 16. Lastly, let the
lessons lately gone through from the Kings teach you. Naaman was a Syrian, and suffered
from leprosy, nor could he be cleansed by any. Then a maiden from among the captives said
that there was a prophet in Israel, who could cleanse him from the defilement of the
leprosy. And it is said that, having taken silver and gold, he went to the king of Israel.
And he, when he heard the cause of his coming, rent his clothes, saying, that occasion was
rather being sought against him, since things were asked of him which pertained not to the
power of kings. Elisha, however, sent word to the king, that he should send the Syrian to
him, that he might know there was a God in Israel. And when he had come, he bade him dip
himself seven times in the river Jordan.

17. Then he began to reason with himself that he had better waters in his own country, in
which he had often bathed and never been cleansed of his leprosy; and so remembering this,
he did not obey the command of the prophet, yet on the advice and persuasion of his
servants he yielded and dipped himself. And being forthwith cleansed, he understood that
it is not of the waters but of grace that a man is cleansed. 18. Understand now who is
that young maid among the captives. She is the congregation gathered out of the Gentiles,
that is, the Church of God held down of old by the captivity of sin, when as yet it
possessed not the liberty of grace, by whose counsel that foolish people of the Gentiles
heard the word of prophecy as to which it had before been in doubt. Afterwards, however,
when they believed that it ought to be obeyed, they were washed from every defilement of
sin. And he indeed doubted before he was healed; you are already healed, and therefore
ought not to doubt.

CHAPTER IV.

That water does not cleanse without the Spirit is shown by the witness of John and by the
very form of the administration of the sacrament. And this is also declared to be
signified by the pool in the Gospel and the man who was there healed. In the same passage,
too, is shown that the Holy Spirit truly descended on Christ at His baptism, and the
meaning of this mystery is explained. 19. The reason why you were told before not to
believe only what you saw was that you might not say perchance, This is that great mystery
"which eye hath not seen, nor ear heard, neither has it entered into the heart of man." I
see water, which I have been used to see every day. Is that water to cleanse me now in
which I have so often bathed without ever being cleansed? By this you may recognize that
water does not cleanse without the Spirit.

20. Therefore read that the three witnesses in baptism, the water, the blood, and the
Spirit, are one, for if you take away one of these, the Sacrament of Baptism does not
exist. For what is water without the cross of Christ? A common element, without any
sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: "For
except a man be born again of water and of the Spirit, he cannot enter into the kingdom of
God." Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too
is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the
Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace. 21.
So that Syrian dipped himself seven times under the law, but you were baptized in the Name
of the Trinity, you confessed the Father. Call to mind what you did: you confessed the
Son, you confessed the Holy Spirit. Mark well the order of things in this faith: you died
to the world, and rose again to God. And as though buried to the world in that element,
being dead to sin, you rose again to eternal life. Believe, therefore, that these waters
are not void of power.

22. Therefore it is said: "An angel of the Lord went down according to the season into the
pool, and the water was troubled; and he who first after the troubling of the water went
down into the pool was healed of whatsoever disease he was holden." This pool was at
Jerusalem, in which one was healed every year, but no one was healed before the angel had
descended. Because of those who believed not the water was troubled as a sign that the
angel had descended. They had a sign, you have faith; for them an angel descended, for you
the Holy Spirit; for them the creature was troubled, for you Christ Himself, the Lord of
the creature, works. 23. Then one was healed, now all are made whole; or more exactly, the
Christian people alone, for in some even the water is deceitful. The baptism of
unbelievers heals not but pollutes. The Jew washes pots and cups, as though things without
sense were capable of guilt or grace. But do you wash this living cup of yours, that in it
your good works may shine and the glory of your grace be bright. For that pool was as a
type, that you might believe that the power of God descends upon this font.

24. Lastly, that paralytic was waiting for a man. And what man save the Lord Jesus, born
of the Virgin, at Whose coming no longer the shadow should heal men one by one, but the
truth should heal the whole. He it is, then, Whose coming down was being waited for, of
Whom the Father said to John the Baptist: "Upon Whom thou shalt see the Spirit descending
and abiding upon Him, this is He Who baptizeth with the Holy Spirit." And John bare
witness of Him, and said: "I saw the Spirit descending from heaven like a dove and abiding
upon Him." And why did the Spirit descend like a dove, but in order that you might see,
that you might acknowledge, that that dove also which just Noah sent forth from the ark
was a likeness of this dove, that you might recognize the type of the sacrament?

25. Perhaps you may object: Since that was a real dove which was sent forth, and the
Spirit descended like a dove, how is it that we say that the likeness was there and the
reality here, whereas in the Greek it is written that the Spirit descended in the likeness
of a dove? But what is so real as the Godhead which abides for ever? Now the creature
cannot be the reality, but only a likeness, which is easily destroyed and changed. So,
again, because the simplicity of those who are baptized ought to be not in appearance but
in reality, and the Lord says: "Be ye wise as serpents and simple as doves." Rightly,
then, did He descend like a dove, in order to admonish us that we ought to have the
simplicity of the dove. And further we read of the likeness being put for the reality,
both as regards Christ: "And was found in likeness as a man;" and as regards God the
Father: "Nor have ye seen His likeness."

CHAPTER V.

1 Christ is Himself present in Baptism, so that we need not consider the person of His
ministers. A brief explanation of the confession of the Trinity as usually uttered by
those about to be baptized. 26. Is there, then, here any room left for doubt, when the
Father clearly calls from heaven in the Gospel narrative, and says: "This is My beloved
Son, in Whom I am well pleased"? When the Son also speaks, upon Whom the Holy Spirit
showed Himself in the likeness of a dove? When the Holy Spirit also speaks, Who came down
in the likeness of a dove? When David, too, speaks: "The voice of the Lord is above the
waters, the God of glory thundered, the Lord above many waters"? When Scripture testifies
that at the prayer of Jerubbaal, fire came down from heaven, and again, when Elijah
prayed, fire was sent forth and consecrated the sacrifice.

2 27. Do not consider the merits of individuals, but the office of the priests. Or, if you
look at the merits, consider the priest as Elijah. Look upon the merits of Peter also, or
of Paul, who handed down to us this mystery which they had received of the Lord Jesus. To
those [of old] a visible fire was sent that they might believe; for us who believe, the
Lord works invisibly; for them that happened for a figure, for us for warning. Believe,
then, that the Lord Jesus is present at the invocation of the priest, Who said: "Where two
or three are, there am I also." How much where the Church is, and where His Mysteries are,
does He vouchsafe to impart His presence! 28. You went down,then (into the water),
remember what you replied to the questions, that you believe in the Father, that you
believe in the Son, that you believe in the Holy Spirit. The statement there is not: I
believe in a greater and in a less and in a lowest person, but you are bound by the same
guarantee of your own voice, to believe in the Son in like manner as you believe in the
Father; and to believe in the Holy Spirit in like manner as you believe in the Son, with
this one exception, that you confess that you must believe in the cross of the Lord Jesus
alone.

CHAPTER VI.

Why they who come forth from the layer of baptism are anointed on the head; why, too,
after baptism, their feet are washed, and what sins are remitted in each case. 29. After
this, you went up to the priest, consider what followed. Was it not that of which David
speaks: "Like the ointment upon the head, which went down to the beard, even Aaron's
beard"? This is the ointment of which Solomon, too, says: "Thy Name is ointment poured
out, therefore have the maidens loved Thee and drawn Thee." How many souls regenerated
this day have loved Thee, Lord Jesus, and have said: "Draw us after Thee, we are running
after the odour of Thy garments," that they might drink in the odour of Thy resurrection.
30. Consider now why this is done, for "the eyes of a wise man are in his head;" therefore
the ointment flows down to the beard, that is to say, to the beauty of youth; and
therefore, Aaron's beard, that we, too, may become a chosen race, priestly and precious,
for we are all anointed with spiritual grace for a share in the kingdom of God and in the
priesthood.

31. You went up from the font; remember the Gospel lesson. For our Lord Jesus Christ in
the Gospel washed the feet of His disciples. When He came to Simon Peter, Peter said:
"Thou shalt never wash my feet." He did not perceive the mystery, and therefore he refused
the service, for he thought that the humility of the servant would be injured, if he
patiently allowed the Lord to minister to him. And the Lord answered him: "If I wash not
thy feet, thou wilt have no part with Me." Peter, hearing this, replies: "Lord, not my
feet only, but also my hands and my head." The Lord answered: "He that is washed needeth
not save to wash his feet but is clean every whit." 32. Peter was clean, but he must wash
his feet, for he had sin by succession from the first man, when the serpent overthrew him
and persuaded him to sin. His feet were therefore washed, that hereditary sins might be
done away, for our own sins are remitted through baptism.

33. Observe at the same time that the mystery consists in the very office of humility, for
Christ says: "If I, your Lord and Master, have washed your feet; how much more ought you
to wash one another's feet." For, since the Author of Salvation Himself redeemed us
through His obedience, how much more ought we His servants to offer the service of our
humility and obedience.

CHAPTER VII.

The washing away of sins is indicated by the white robes of the catechumens, whence the
Church speaks of herself as black and comely. Angels marvel at her brightness as at that
of the flesh of the Lord. Moreover, Christ Himself commended His beauty to His Spouse
under many figures. The mutual affection of the one for the other is described. 34. After
this white robes were given to you as a sign that you were putting off the covering of
sins, and putting on the chaste veil of innocence, of which the prophet said: "Thou shalt
sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made
whiter than snow." For he who is baptized is seen to be purified both according to the Law
and according to the Gospel: according to the Law, because Moses sprinkled the blood of
the lamb with a bunch of hyssop; according to the Gospel, because Christ's garments were
white as snow, when in the Gospel He showed forth the glory of His Resurrection. He, then,
whose guilt is remitted is made whiter than snow. So that God said by Isaiah: "Though your
sins be as scarlet, I will make them white as snow."

35. The Church, having put on these garments through the layer of regeneration, says in
the Song of Songs: "I am black and comely, O daughters of Jerusalem." Black through the
frailty of her human condition, comely through the sacrament of faith. And the daughters
of Jerusalem beholding these garments say in amazement "Who is this that cometh up made
white?" She was black, how is she now suddenly made white? 36. The angels, too, were in
doubt when Christ arose; the powers of heaven were in doubt when they saw that flesh was
ascending into heaven. Then they said: "Who is this King of glory?" And whilst some said
"Lift up your gates, O princes, and be ye lift up, ye everlasting doors, and the King of
glory shall come in." In Isaiah, too, we find that the powers of heaven doubted and said:
"Who is this that cometh up from Edom, the redness of His garments is from Bosor, He who
is glorious in white apparel?"

37. But Christ, beholding His Church, for whom He Himself, as you find in the book of the
prophet Zechariah, had put on filthy garments, now clothed in white raiment, seeing, that
is, a soul pure and washed in the layer of regeneration, says: "Behold, thou art fair, My
love, behold thou art fair, thy eyes are like a dove's," in the likeness of which the Holy
Spirit descended from heaven. The eyes are beautiful like those of a dove, because in the
likeness of a dove the Holy Spirit descended from heaven. 38. And farther on: "Thy teeth
are like a flock of sheep that are shorn, which are come up from the pool, which all bear
twins, and none is barren among them, thy lips are as a cord of scarlet." This is no
slight praise. First by the pleasing comparison to those that are shorn; for we know that
goats both feed in high places without risk, and securely find their food in rugged
places, and then when shorn are freed from what is superfluous, The Church is likened to a
flock of these, having in itself the many virtues of those souls which through the laver
lay aside the superfluity of sins, and offer to Christ the mystic faith and the grace of
good living, which speak of the cross of the Lord Jesus.

39. The Church is beautiful in them. So that God the Word says to her: "Thou art all fair,
My love, and there is no blemish in thee," for guilt has been washed away. "Come hither
from Lebanon, My spouse, come hither from Lebanon, from the beginning of faith wilt thou
pass through and pass on," because, renouncing the world, she passed through things
temporal and passed on to Christ. And again, God the Word says to her: "How beautiful and
sweet art thou made, O love, in thy delights! Thy stature is become like that of a palm-
tree, and thy breasts like bunches of grapes." 40. And the Church answers Him, "Who will
give Thee to me, my Brother, that didst suck the breasts of my mother? If I find Thee
without, I will kiss Thee, and indeed they will not despise me. I will take Thee, and
bring Thee into the house of my mother; and into the secret chamber of her that conceived
me. Thou shalt teach me." You see how, delighted with the gifts of grace, she longs to
attain to the innermost mysteries, and to consecrate all her affections to Christ. She
still seeks, she still stirs up His love, and asks of the daughters of Jerusalem to stir
it up for her, and desires that by their beauty, which is that of faithful souls, her
spouse may be incited to ever richer love for her.

41. So that the Lord Jesus Himself, invited by such eager love and by the beauty of
comeliness and grace, since now no offences pollute the baptized, says to the Church:
"Place Me as a seal upon thy heart, as a signet upon thine arm;" that is, thou art comely,
My beloved, thou art all fair, nothing is wanting to thee. Place Me as a seal upon thine
heart, that thy faith may shine forth in the fulness of the sacrament. Let thy works also
shine and set forth the image of God in the Whose image thou wast made. Let no persecution
lessen thy love, which many waters cannot quench, nor many rivers drown. 42. And then
remember that you received the seal of the Spirit; the spirit of wisdom and understanding,
the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit
of holy fear, and preserved what you received. God the Father sealed you, Christ the Lord
strengthened you, and gave the earnest of the Spirit in your heart, as you have learned in
the lesson from the Apostle.

CHAPTER VIII.

Of the mystical feast of the altar of the Lord. Lest any should think lightly of it, St.
Ambrose shows that it is of higher antiquity than the sacred rites of the Jews, since it
was foreshadowed in the sacrifice of Melchisedech, and far better than the manna, as being
the Body of Christ. 43. The cleansed people, rich with these adornments, hastens to the
altar of Christ, saying: "I will go to the altar of God, to God Who maketh glad my youth;"
for having laid aside the slough of ancient error, renewed with an eagle's youth, it
hastens to approach that heavenly feast. It comes, and seeing the holy altar arranged,
cries out: "Thou hast prepared a table in my sight." David introduces the people as
speaking, where he says: "The Lord feedeth me, and nothing shall be wanting to me, in a
place of good pasture hath He placed me. He hath led me forth by the water of
refreshment." And later: "For though I walk in the midst of the shadow of death, I will
fear no evils, for Thou art with me. Thy rod and Thy staff have comforted me. Thou hast
prepared in my sight a table against them that trouble me. Thou hast anointed my head with
oil, and Thy inebriating cup, how excellent it is!"

44. We must now pay attention, lest perchance any one seeing that what is visible (for
things which are invisible cannot be seen nor comprehended by human eyes), should say,
"God rained down manna and rained down quails upon the Jews," but for the Church beloved
of Him the things which He has prepared are those of which it is said: "That eye hath not
seen, nor ear heard, neither hath it entered into the heart of man, what things God hath
prepared for them that love Him." So, lest any one should say this, we will take great
pains to prove that the sacraments of the Church are both more ancient than those of the
synagogue, and more excellent than the manna. 45. The lesson of Genesis just read shows
that they are more ancient, for the synagogue took its origin from the law of Moses. But
Abraham was far earlier, who, after conquering the enemy, and recovering his own nephew,
as he was enjoying his victory, was met by Melchisedech, who brought forth those things
which Abraham reverently received. It was not Abraham who brought them forth, but
Melchisedech, who is introduced without father, without mother, having neither beginning
of days, nor ending, but like the Son of God, of Whom Paul says to the Hebrews: "that He
remaineth a priest for ever," Who in the Latin version is called King of righteousness and
King of peace.

46. Do you recognize Who that is? Can a man be king of righteousness, when himself he can
hardly be righteous? Can he be king of peace, when he can hardly be peaceable? He it is
Who is without mother according to His Godhead, for He was begotten of God the Father, of
one substance with the Father; without a father according to His Incarnation, for He was
born of a Virgin; having neither beginning nor end, for He is the beginning and end of all
things, the first and the last. The sacrament, then, which you received is the gift not of
man but of God, brought forth by Him Who blessed Abraham the father of faith, whose grace
and deeds we admire. 47. We have proved the sacraments of the Church to be the more
ancient, now recognize that they are superior. In very truth it is a marvellous thing that
God rained manna on the fathers, and fed them with daily food from heaven; so that it is
said, "So man did eat angels' food." But yet all those who ate that food died in the
wilderness, but that food which you receive, that living Bread which came down from
heaven, furnishes the substance of eternal life; and whosoever shall eat of this Bread
shall never die, and it is the Body of Christ.

49. Now consider whether the bread of angels be more excellent or the Flesh of Christ,
which is indeed the body of life. That manna came from heaven, this is above the heavens;
that was of heaven, this is of the Lord of the heavens; that was liable to corruption, if
kept a second day, this is far from all corruption, for whosoever shall taste it holly
shall not be able to feel corruption. For them water flowed from the rock, for you Blood
flowed from Christ; water satisfied them for a time, the Blood satiates you for eternity.
The Jew drinks and thirsts again, you after drinking will be beyond the power of
thirsting; that was in a shadow, this is in truth. 49. If that which you so wonder at is
but shadow, how great must that be whose very shadow you wonder at. See now what happened
in the case of the fathers was shadow: "They drank, it is said, of that Rock that followed
them, and that Rock was Christ. But with many of them God was not well pleased, for they
were overthrown in the wilderness. Now these things were done in a figure concerning us."
You recognize now which are the more excellent, for light is better than shadow, truth
than a figure, the Body of its Giver than the manna from heaven.

CHAPTER IX.

In order that no one through observing the outward part should waver in faith, many
instances are brought forward wherein the outward nature has been changed, and so it is
proved that bread is made the true body of Christ. The treatise then is brought to a
termination with certain remarks as to the effects of the sacrament, the disposition of
the recipients, and such like. 50. Perhaps you will say, "I see something else, how is it
that you assert that I receive the Body of Christ?" And this is the point which remains
for us to prove. And what evidence shall we make use of? Let us prove that this is not
what nature made, but what the blessing consecrated, and the power of blessing is greater
than that of nature, because by blessing nature itself is changed. 51. Moses was holding a
rod, he cast it down and it became a serpent. Again, he took hold of the tail of the
serpent and it returned to the nature of a rod. You see that by virtue of the prophetic
office there were two changes, of the nature both of the serpent and of the rod. The
streams of Egypt were running with. a pure flow of water; of a sudden from the veins of
the sources blood began to burst forth, and none could drink of the river. Again, at the
prophet's prayer the blood ceased, and the nature of water returned. The people of the
Hebrews were shut in on every side, hemmed in on the one hand by the Egyptians, on the
other by the sea; Moses lifted up his rod, the water divided and hardened like walls, and
a way for the feet appeared between the waves. Jordan being turned back, returned,
contrary to nature, to the source of its stream. Is it not clear that the nature of the
waves of the sea and of the river stream was changed? The people of the fathers thirsted,
Moses touched the rock, and water flowed out of the rock. Did not grace work a result
contrary to nature, so that the rock poured forth water, which by nature it did not
contain? Marah was a most bitter stream, so that the thirsting people could not drink.
Moses cast wood into the water, and the water lost its bitterness, which grace of a sudden
tempered. In the time of Elisha the prophet one of the sons of the prophets lost the head
from his axe, which sank. He who had lost the iron asked Elisha, who cast in a piece of
wood and the iron swam. This, too, we clearly recognize as having happened contrary to
nature, for iron is of heavier nature than water.

52. We observe, then, that grace has more power than nature, and yet so far we have only
spoken of the grace of a prophet's blessing. But if the blessing of man had such power as
to change nature, what are we to say of that divine consecration where the very words of
the Lord and Saviour operate? For that sacrament which you receive is made what it is by
the word of Christ. But if the word of Elijah had such power as to bring down fire from
heaven, shall not the word of Christ have power to change the nature of the elements? You
read concerning the making of the whole world: "He spake and they were made, He commanded
and they were created." Shall not the word of Christ, which was able to make out of
nothing that which was not, be able to change things which already are into what they were
not? For it is not less to give a new nature to things than to change them.

53. But why make use of arguments? Let us use the examples He gives, and by the example of
the Incarnation prove the truth of the mystery. Did the course of nature proceed as usual
when the Lord Jesus was born of Mary? If we look to the usual course, a woman ordinarily
conceives after connection with a man. And this body which we make is that which was born
of the Virgin. Why do you seek the order of nature in the Body of Christ, seeing that the
Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of
Christ which crucified and buried, this is then truly the Sacrament of His Body. 54. The
Lord Jesus Himself proclaims: "This is My Body." Before the blessing of the heavenly words
another nature is spoken of, after the consecration the Body is signified. He Himself
speaks of His Blood. Before the consecration it has another name, after it is called
Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth
utters, let the soul feel what the voice speaks.

55. Christ, then, feeds His Church with these sacraments, by means of which the substance
of the soul is strengthened, and seeing the continual progress of her grace, He rightly
says to her: "How comely are thy breasts, my sister, my spouse, how comely they are made
by wine, and the smell of thy garments is above all spices. A dropping honeycomb are thy
lips, my spouse, honey and milk are under thy tongue, and the smell of thy garments is as
the smell of Lebanon. A garden enclosed is my sister, my spouse, a garden enclosed, a
fountain sealed." By which He signifies that the mystery ought to remain sealed up with
you, that it be not violated by the deeds of an evil life, and pollution of chastity, that
it be not made known to thou, for whom it is not fitting, nor by garrulous talkativeness
it be spread abroad amongst unbelievers. Your guardianship of the faith ought therefore to
be good, that integrity of life and silence may endure unblemished.

56. For which reason, too, the Church, guarding the depth of the heavenly mysteries,
repels the furious storms of wind, and calls to her the sweetness of the grace of spring,
and knowing that her garden cannot displease Christ, invites the Bridegroom, saying:
"Arise, O north wind, and come, thou south; blow upon my garden, and let my ointments flow
down. Let my Brother come down to His garden, and eat the fruit of His trees." For it has
good trees and fruitful, which have dipped their roots in the water of the sacred spring,
and with fresh growth have shot forth into good fruits, so as now not to be cut with the
axe of the prophet, but to abound with the fruitfulness of the Gospel. 57. Lastly, the
Lord also, delighted with their fertility, answers: "I have entered into My garden, My
sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My
honey, I have drunk My drink with My milk." Understand, you faithful, why He spoke of meat
and drink. And there is no doubt that He Himself eats and drinks in us, as you have read
that He says that in our persons He is in prison.

58. Wherefore, too, the Church, beholding so great grace, exhorts her sons and her friends
to come together to the sacraments, saying: "Eat, my friends, and drink and be inebriated,
my brother." What we eat and what we drink the Holy Spirit has elsewhere made plain by the
prophet, saying, "Taste and see that the Lord is good, blessed is the man that hopeth in
Him." In that sacrament is Christ, because it is the Body of Christ, it is therefore not
bodily food but spiritual. Whence the Apostle says of its type: "Our fathers ate spiritual
food and drank spiritual drink," for the Body of God is a spiritual body; the Body of
Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: "The Spirit
before our face is Christ the Lord." And in the Epistle of Peter we read: "Christ died for
us." Lastly, that food strengthens our heart, and that drink "maketh glad the heart of
man," as the prophet has recorded.

59. So, then, having obtained everything, let us know that we are born again, but let us
not say, How are we born again? Have we entered a second time into our mother's womb and
been born again? I do not recognize here the course of nature. But here there is no order
of nature, where is the excellence of grace. And again, it is not always the course of
nature which brings about conception, for we confess that Christ the Lord was conceived of
a Virgin, and reject the order of nature. For Mary conceived not of man, but was with
child of the Holy Spirit, as Matthew says: "She was found with child of the Holy Spirit."
If, then, the Holy Spirit coming down upon the Virgin wrought the conception, and effected
the work of generation, surely we must not doubt but that, coming down upon the Font, or
upon those who receive Baptism, He effects the reality of the new birth.


CONCERNING REPENTANCE
=====================

CONCERNING REPENTANCE Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

CHAPTER I.

St. Ambrose writes in praise of gentleness, pointing out how needful that grace is for the
rulers of the Church, and commended to them by the meekness of Christ. As the Novatians
have fallen away from this, they cannot be considered disciples of Christ. Their pride and
harshness are inveighed against. 1. If the highest end of virtue is that which aims at the
advancement of most, gentleness is the most lovely of all, which does not hurt even those
whom it condemns, and usually renders those whom it condemns worthy of absolution.
Moreover, it is the only virtue which has led to the increase of the Church which the Lord
sought at the price of His own Blood, imitating the lovingkindness of heaven, and aiming
at the redemption of all, seeks this end with a gentleness which the ears of men can
endure, in presence of which their hearts do not sink, nor their spirits quail.

2. For he who endeavours to amend the faults of human weakness ought to bear this very
weakness on his own shoulders, let it weigh upon himself, not cast it off. For we read
that the Shepherd in the Gospel carried the weary sheep, and did not cast it off. And
Solomon says: "Be not overmuch righteous;" for restraint should temper righteousness. For
how shall he offer himself to you for healing whom you despise, who thinks that he will be
an object of contempt, not of compassion, to his physician? 3. Therefore had the Lord
Jesus compassion upon us in order to call us to Himself, not frighten us away. He came in
meekness, He came in humility, and so He said: "Come unto Me, all ye that labour and are
heavy laden, and I will refresh you." So, then, the Lord Jesus refreshes, and does not
shut out nor cast off, and fitly chose such disciples as should be interpreters of the
Lord's will, as should gather together and not drive away the people of God. Whence it is
clear that they are not to be counted amongst the disciples of Christ, who think that
harsh and proud opinions should be followed rather than such as are gentle and meek;
persons who, while they themselves seek God's mercy, deny it to others, such as are the
teachers of the Novatians, who call themselves pure.

4. What can show more pride than this, since the Scripture says: "No one is free from sin,
not even an infant of a day old;" and David cries out: "Cleanse me from my sin." Are they
more holy than David, of whose family Christ vouchsafed to be born in the mystery of the
Incarnation, whose descendant is that heavenly Hall which received the world's Redeemer in
her virgin womb? For what is more harsh than to inflict a penance which they do not relax,
and by refusing pardon to take away the incentive to penance and repentance? Now no one
can repent to good purpose unless he hopes for mercy.

CHAPTER II.

The assertion of the Novatians that they refuse communion only to the lapsed agrees
neither with the teaching of holy Scripture nor with their own. And whereas they allege as
a pretext their reverence for the divine power, they really are contemning it, inasmuch as
it is a sign of low estimation not to use the whole of a power entrusted to one. But the
Church rightly claims the power of binding and loosing, which heretics have not, inasmuch
as she has received it from the Holy Spirit, against Whom they act presumptuously. 5. But
they say that those should not be restored to communion who have fallen into denial of the
faith. If they made the crime of sacrilege the only exception to receiving forgiveness,
they would be acting harshly indeed, and, as it would seem, would be in opposition to the
divine utterances only, while consistent with their own assertions. For when the Lord
forgave all sins, He made an exception of none. But since, as it were after the fashion of
the Stoics, they think that all sins are equal in gravity, and assert that he who has
stolen a common fowl, as they say, no less than he who has smothered his father, should be
for ever excluded from the divine mysteries, how can they select those guilty of one
special offence, since even they themselves cannot deny that it is most unjust that the
penalty of one should extend to many?

6. They affirm that they are showing great reverence for God, to Whom alone they reserve
the power of forgiving sins. But in truth none do Him greater injury than they who choose
to prune His commandments and reject the office entrusted to them. For inasmuch as the
Lord Jesus Himself said in the Gospel: "Receive ye the Holy Spirit whosesoever sins ye
forgive they are forgiven unto them, and whosesoever sins ye retain, they are retained,"
Who is it that honours Him most, he who obeys His bidding or he who rejects it? 7. The
Church holds fast its obedience on either side, by both retaining and remitting sin;
heresy is on the one side cruel, and on the other disobedient; wishes to bind what it will
not loosen, and will not loosen what it has bound, whereby it condemns itself by its. own
sentence. For the Lord willed that the power of binding and of loosing should be alike,
and sanctioned each by a similar condition. So he who has not the power to loose has not
the power to bind. For as, according to the Lord's word, he who has the power to bind has
also the power to loose, their teaching destroys itself, inasmuch as they who deny that
they have the power of loosing ought also to deny that of binding. For how can the one be
allowed and the other disallowed? It is plain and evident that either each is allowed or
each is disallowed in the case of those to whom each has been given. Each is allowed to
the Church, neither to heresy, for this power has been entrusted to priests alone.
Rightly, therefore, does the Church claim it, which has true priests; heresy, which has
not the priests of God, cannot claim it. And by not claiming this power heresy pronounces
its own sentence, that not possessing priests it cannot claim priestly power. And so in
their shameless obstinacy a shamefaced acknowledgment meets our view.

8. Consider, too, the point that he who has received the Holy Ghost has also received the
power of forgiving and of retaining sin. For thus it is written: "Receive the Holy Spirit:
whosesoever sins ye forgive, they are forgiven unto them, and whosesoever sins ye retain,
they are retained." So, then, he who has not received power to forgive sins has not
received the Holy Spirit. The office of the priest is a gift of the Holy Spirit, and His
right it is specially to forgive and to retain sins. How, then, can they claim His gift
who distrust His power and His right? 9. And what is to be said of their excessive
arrogance? For although the Spirit of God is more inclined to mercy than to severity,
their will is opposed to that which He wills, and they do that which He wills not; whereas
it is the office of a judge to punish, but of mercy to forgive. It would be more
endurable, Novatian, that thou shouldst forgive than that thou shouldst bind. In the one
case thou wouldst assume the right as one who rarely offended; in the other thou wouldst
forgive as one who had fellowfeeling with the misery of sin.

CHAPTER III.

To the argument of the Novatians, that they only deny forgiveness in the case of greater
sins, St. Ambrose replies, that this is also an offence against God, Who gave the power to
forgive all sins, but that of course a more severe penance must follow in case of graver
sins. He points out likewise that this distinction as to the gravity of sins assigns, as
it were, severity to God, Whose mercy in the Incarnation is overlooked by the Novatians.
10. But they say that, with the exception of graver sins, they grant forgiveness to those
of less weight. This is not the teaching of your father, Novatian, who thought that no one
should be admitted to penance, considering that what he was unable to loose he would not
bind, lest by binding he should inspire the hope that he would loose. So that your father
is condemned by your own sentence, you who make a distinction between sins, some of which
you consider that you can loose, and others which you consider to be without remedy. But
God does not make a distinction, Who has promised His mercy to all, and granted to His
priests the power of loosing without any exception. But he who has heaped up sin must also
increase his penitence. For greater sins are washed away by greater weeping. So neither is
Novatian justified, who excluded all from pardon; nor are you, who imitate and, at the
same time, condemn him, for you diminish zeal for penance where it ought to be increased,
since the mercy of Christ has taught us that graver sins must be made good by greater
efforts.

11. And what perversity it is to claim for yourselves what can be forgiven, and, as you
say, to reserve to God what cannot be forgiven. This would be to reserve to oneself the
cases for mercy, to God those for severity. And what as to that saying: "Let God be true
but every man a liar, as it is written, That Thou mightest be justified in Thy words, and
overcome when Thou art judged"? In order, then, that we may recognize that the God of
mercy is rather prone to indulgence than to severity, it is said: "I desire mercy rather
than sacrifice." How, then, can your sacrifice, who refuse mercy, be acceptable to God,
since He says that He wills not the death of a sinner, but his correction? 12.
Interpreting which truth, the Apostle says: "For God, sending His own Son in the likeness
of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law
might be fulfilled in us." He does not say "in the likeness of flesh," for Christ took on
Himself the reality not the likeness of flesh; nor does He say in the likeness of sin, for
He did no sin, but was made sin for us. Yet He came "in the likeness of sinful flesh;"
that is, He took on Him the likeness of sinful flesh, the likeness, because it is written:
"He is man, and who shall know Him?" He was man in the flesh, according to His human
nature, that He might be recognized, but in power was above man, that He might not be
recognized, so He has our flesh, but has not the failings of this flesh.

13. For He was not begotten, as is every man, by intercourse between male and female, but
born of the Holy Spirit and of the Virgin; He received a stainless body, which not only no
sins polluted, but which neither the generation nor the conception had been stained by any
admixture of defilement. For we men are all born under sin, and our very origin is in
evil, as we read in the words of David: "For lo, I was conceived in wickedness, and in sin
did my mother bring me forth." Therefore the flesh of Paul was a body of death, as he
himself says: "Who shall deliver me from the body of this death?" But the flesh of Christ
condemned sin, which He felt not at His birth, and crucified by His death, so that in our
flesh there might be justification through grace, in which before there had been pollution
by guilt.

14. What, then, shall we say to this, except that which the Apostle said: "If God is for
us, who is against us? He who spared not His own Son, but gave Him up for us all, how has
He not with Him also given us all things? Who shall lay a charge against the elect? It is
God Who justifieth, who is he that shall condemn? It is Christ Who died, yea, Who also
rose again, Who is at the right hand of God, Who also maketh intercession for us."
Novatian then brings charges against those for whom Christ intercedes. Those whom Christ
has redeemed unto salvation Novatian condemns to death. Those to whom Christ says: "Take
My yoke upon you, and learn of Me, for I am gentle," Novatian says, I am not gentle. On
those to whom Christ says: "Ye shall find rest for your souls, for My yoke is pIeasant and
My burden is light," Novatian lays a heavy burden and a hard yoke.

CHAPTER IV.

St. Ambrose proceeds with the proof of the divine mercy, and shows by the testimony of the
Gospels that it prevails over severity, and he adduces the instance of athletes to show
that of those who have denied Christ before men, all are not to be esteemed alike. 15.
Although what has been said sufficiently shows how inclined the Lord Jesus is to mercy,
let Him further instruct us with His own words, when He would arm us against the assaults
of persecution. "Fear not," He says, "those who kill the body, but cannot kill the soul,
but rather fear Him Who can cast both body and soul into hell." And farther on: "Every
one, therefore, who shall confess Me before men, him will I also confess before My Father,
Who is in heaven, but he who shall deny Me before men, him will I also deny before My
Father, Who is in heaven."

16. Where He says that He will confess, He will confess "every one." Where He speaks of
denying, He does not speak of denying "every one." For, whereas in the former clause He
says, "Every one who shall confess Me, him will I confess," we should expect that in the
following clause He would also say, "Every one who shall deny Me." But in order that He
might not appear to deny every one, He concludes: "But he who shall deny Me before men,
him will I also deny." He promises favour to every one, but He does not threaten the
penalty to every one. He makes more of that which is merciful. He makes less of what is
penal. 17. And this is written not only in that book of the Gospel of the Lord Jesus,
which is written according to Matthew, but it is also to be read in that which we have
according to Luke, that we might know that neither had thus related the saying by chance.

18. We have said that it is thus written. Let us now consider the meaning. "Every one," He
says, "who shall confess Me," that is to say, of whatever age, of whatever condition he
may be, who shall confess Me, he shall have Me as the Rewarder of his confession. Whereas
the expression is, "every one," no one who shall confess is excluded from the reward. But
it is not said in like manner, "Every one who shall deny shall be denied," for it is
possible that a man overcome by torture may deny God in word, and yet worship Him in his
heart. 19. Is the case the same with him who denies voluntarily, and with him whom
torture, not his own will, has led to denial? How unfit were it, since with men credit is
given for endurance in a struggle, that one should assert that it had no value with God!
For often in this world's athletic contests the public crown together with the victors
even the vanquished whose conduct has been approved, especially if perchance they have
seen that they lost the victory by some trick or fraud. And shall Christ suffer His
athletes, whom He has seen to yield for a moment to severe torments, to remain without
forgiveness?

20. Shall not He take account of their toil, Who will not cast off for ever even those
whom He casts off? For David says: "God will not cast off for ever," and in opposition to
this shall we listen to heresy asserting, "He does cast off for ever"? David says: "God
will not for ever cut off His mercy from generation to generation, nor will He forget to
be merciful." This is the prophet's declaration, and there are those who would maintain a
forgetfulness of mercy on God's part.

CHAPTER V.

The objection from the unchangeableness of God is answered from several passages of
Scripture, wherein God promises forgiveness to sinners on their repentance. St. Ambrose
also shows that mercy will be more readily accorded to such as have sinned, as it were,
against their will, which he illustrates by the case of prisoners taken in war, and by
language put into the mouth of the devil. 21. But they say that they make these assertions
in order not to seem to make God liable to change, as He would be if He forgave those with
whom He was angry. What then? Shall we reject the utterances of God and follow their
opinions? But God is not to be judged by the statements of others, but by His own words.
What mark of His mercy have we more ready at hand than that He Himself, through the
prophet Hoses, is at once merciful as though reconciled to those whom in His anger He had
threatened? For He says: "O Ephraim, what shall I do unto thee, or what shall I do unto
thee, O Judah? Your kindness," etc. And further on: "How shall I establish thee? I will
make thee as Admah, and as Zeboim." In the midst of His indignation He hesitates, as it
were, with fatherly love, doubting how He can give over the wanderer to punishment; for
although the Jew deserves it, God yet takes counsel with Himself. For immediately after
having said, "I will make thee as Admah and as Zeboim," which cities, owing to their
nearness to Sodom, suffered together in like destruction, He adds, "My heart is turned
against Me, My compassion is aroused, I will not do according to the fierceness of Mine
anger."

22. Is it not evident that the Lord Jesus is angry with us when we sin in order that He
may convert us through fear of His indignation? His indignation, then, is not the carrying
out of vengeance, but rather the working out of forgiveness, for these are His words: "If
thou shalt turn and lament, thou shall be saved." He waits for our lamentations here, that
is, in time, that He may spare us those which shall be eternal. He waits for our tears,
that He may pour forth His goodness. So in the Gospel, having pity on the tears of the
widow, He raised her son. He waits for our conversion, that He may Himself restore us to
grace, which would have continued with us had no fall overtaken us. But He is angry
because we have by our sins incurred guilt, in order that we may be humbled; we are
humbled, in order that we may be found worthy rather of pity than of punishment.

23. Jeremiah, too, may certainly teach when he says: "For the Lord will not cast off for
ever; for after He has humbled, He will have compassion according to the multitude of His
mercies, Who hath not humbled from His whole heart nor cast off the children of men." This
passage we certainly find in the Lamentations of Jeremiah, and from it, and from what
follows, we note that the Lord humbles all the prisoners of the earth under His feet, in
order that we may escape His judgment. But He does not bring down the sinner even to the
earth with His whole heart Who raises the poor even from the dust and the needy from the
dunghill. For He brings not down with His whole heart Who reserves the intention of
forgiving. 24. But if He brings not down every sinner with His whole heart, how much less
does He bring down him with His whole heart who has not sinned with his whole heart! For
as He said of the Jews: "This people honoureth Me with their lips, but their heart is far
from Me," so perhaps He may say of some of the fallen: "They denied Me with their lips,
but in heart they are with Me. It was pain which overcame them, not unfaithfulness which
turned them aside." But some without cause refuse pardon to those whose faith the
persecutor himself confessed up to the point of striving to overcome it by torture. They
denied the Lord once, but confess Him daily; they denied Him in word, but confess Him with
groans, with cries, and with tears; they confess Him with willing words, not under
compulsion. They yielded, indeed, for a moment to the temptation of the devil, but even
the devil afterwards departed from those whom he was unable to claim as his own. He
yielded to their weeping, he yielded to their repentance, and after making them his own
lost those whom he attached when they belonged to Another.

25. Is not the case such as when any one carries away captive the people of a conquered
city? The captive is led away, but against his will. He must of necessity go to foreign
lands, does not willingly make the journey; he takes his native land with him in his
heart, and seeks an opportunity to return. What then? When any such return, does any one
urge that they should not be received; with less honour indeed, but with readier will,
that the enemy may have nothing with which to reproach them? If you pardon an armed man
who was able to fight, do you not pardon him in whom faith alone waged the battle? 26. If
we were to enquire what is the opinion of the devil concerning those who have fallen after
this sort, would he not probably reply: "This people honours me with their lips, but their
heart is far from me? For how can he be with me who does not depart from Christ? Without
any cause do they appear to honour me who keep the doctrine of Jesus, and I thought that
they would teach mine. They condemn me all the more when they forsake me after trial.
Indeed Jesus is more glorified in these, when He receives them on their return to Him. All
the angels rejoice, for in heaven there is greater joy over one sinner that repents, than
over ninety and nine just persons who need not repentance. I am triumphed over in heaven
and on earth. Christ loses nothing when they who came to me with weeping return with
longing to the Church, and I am in danger even as regards my own, who will learn that in
reality there is nothing here where men are led on by present rewards, but that there must
be very much there where groans and tears and fasts are preferred to my feasts."

CHAPTER VI.

1 The Novatians, by excluding such from the banquet of Christ, imitate not indeed the good
Samaritan, but the proud lawyer, the priest, and the Levite who are blamed in the Gospel,
and are indeed worse than these. 27. Do you then, O Novatians, shut out these? For what is
it when you refuse the hope of forgiveness but to shut out? But the Samaritan did not pass
by the man who had been left half dead by the robbers; he dressed his wounds with oil and
wine, first pouring in oil in order to comfort them; he set the wounded man on his own
beast, on which he bore all his sins; nor did the Shepherd despise His wandering sheep.
28. But you say: "Touch me not." You who wish to justify yourselves say, "He is not our
neighbour," being more proud than that lawyer who wished to tempt Christ, for he said "Who
is my neighbour?" He asked, you deny, going on like that priest, like that Levite passing
by him whom you ought to have taken and tended, and not receiving them into the inn for
whom Christ paid the two pence, whose neighbour Christ bids you to become that you might
show mercy to him. For he is our neighbour whom not only a similar condition has joined,
but whom mercy has bound to us. You make yourself strange to him through pride, in vain
puffing up yourself in your carnal mind, and not holding the Head. For if you held the
Head you would consider that you must not forsake him for whom Christ died. If you held
the Head you would consider that the whole body, by joining together rather than by
separating, grows unto the increase of God by the bond of charity and the rescue of a
sinner.

2 29. When, then, you take away all the fruits of repentance, what do you say but this:
Let no one who is wounded enter our inn, let no one be healed in our Church? With us the
sick are not cared for, we are whole, we have no need of a physician, for He Himself says:
"They that are whole need not a physician, but they that are sick"

CHAPTER VII.

St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no
part with Christ, Who wishes all men to be saved. 30. So, then, Lord Jesus, come wholly to
Thy Church, since Novatian makes excuse. Novatian says, "I have bought a yoke of oxen,"
and he puts not on the light yoke of Christ, but lays upon his shoulders a heavy burden
which he is not able to bear. Novatian held back Thy servants by whom he was invited,
treated them contemptuously and slew them, polluting them with the stain of a reiterated
baptism. Send forth, therefore, into the highways, and gather together good and bad, bring
the weak, the blind, and the lame into Thy Church. Command that Thy house be filled, bring
in all unto Thy supper, for Thou wilt make him whom Thou shalt call worthy, if he follow
Thee. He indeed is rejected who has not the wedding garment, that is, the vestment of
charity, the veil of grace. Send forth I pray Thee to all.

31. Thy Church does not excuse herself from Thy supper, Novatian makes excuse. Thy family
says not, "I am whole, I need not the physician," but it says: "Heal me, O Lord, and I
shall be healed; save me, and I shall be saved." The likeness of Thy Church is that woman
who went behind and touched the hem of Thy garment, saying within herself: "If I do but
touch His garment I shall be whole." So the Church confesses her wounds, but desires to be
healed. 32. And Thou indeed, O Lord, desirest that all should be healed, but all do not
wish to be healed. Novatian wishes not, who thinks that he is whole. Thou, O Lord, sayest
that Thou art sick, and feelest our infirmity in the least of us, saying: "I was sick and
ye visited Me." Novatian does not visit that least one in whom Thou desirest to be
visited. Thou saidst to Peter when he excused himself from having his feet washed by Thee:
"If I wash not thy feet, thou wilt have no part with Me." What fellowship, then, can they
have with Thee, who receive not the keys of the kingdom of heaven, saying that they ought
not to remit sins?

33. And this confession is indeed rightly made by them, for they have not the succession
of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this,
too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it
was said to Peter: "I will give unto thee the keys of the kingdom of heaven. and
whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou
shall loose on earth shall be loosed also in heaven." And the vessel of divine election
himself said: "If ye have forgiven anything to any one, I forgive also, for what I have
forgiven I have done it for your sakes in the person of Christ." Why, then, do they read
Paul's writings, if they think that he has erred so wickedly as to claim for himself the
right of his Lord? But he claimed what he had received, he did not usurp that which was
not due to him.

CHAPTER VIII.

It was the Lord's will to confer great gifts on His disciples. Further, the Novatians
confute themselves by the practices of laying on of hands and of baptism, since it is by
the same power that sins are remitted in penance and in baptism. Their conduct is then
contrasted with that of our Lord. 34. It is the will of the Lord that His disciples should
possess great powers; it is His will that the same things which He did when on earth
should be done in His Name by His servants. For He said: "Ye shall do greater things than
these." He gave them power to raise the dead. And whereas He could Himself have restored
to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by
his blessing Saul's eyes might be restored, the sight of which he had lost. Peter also He
bade walk with Himself on the sea, and because he faltered He blamed him for lessening the
grace given him by the weakness of his faith. He Who Himself was the light of the world
granted to His disciples to be the light of the world through grace. And because He
purposed to descend from heaven and to ascend thither again, He took up Elijah into heaven
to restore him again to earth at the time which should please Him. And being baptized with
the Holy Spirit and with fire, He foreshadowed the Sacrament of Baptism at the hands of
John.

35. And in fine He gave all gifts to His disciples, of whom He said: "In My Name they
shalt cast out devils; they shall speak with new tongues; they shall take up serpents; and
if they shall drink any deadly thing it shall not hurt them; they shall lay hands on the
sick, and they shall do well." So, then, He gave them all things, but there is no power of
man exercised in these things, in which the grace of the divine gift operates. 36. Why,
then, do you lay on hands, and believe it to be the effect of the blessing, if perchance
some sick person recovers? Why do you assume that any can be cleansed by you from the
pollution of the devil? Why do you baptize if sins cannot be remitted by man? If baptism
is certainly the remission of all sins, what difference does it make whether priests claim
that this power is given to them in penance or at the font? In each the mystery is one.

37. But you say that the grace of the mysteries works in the font. What works, then, in
penance? Does not the Name of God do the work? What then? Do you, when you choose, claim
for yourselves the grace of God, and when you choose reject it? But this is a mark of
insolent presumption, not of holy fear, when those who wish to do penance are despised by
you. You cannot, forsooth, endure the tears of the weepers; your eyes cannot bear the
coarse clothing, the filth of the squalid; with proud eyes and puffed-up hearts you
delicate ones say with angry tones, "Touch me not, for I am pure." 38. The Lord said
indeed to Mary Magdalene, "Touch Me not," but He Who was pure did not say, "because I am
pure." Do you, Novatian, dare to call yourself pure, whilst, even if you were pure as
regards your acts, you would be made impure by this saying alone? Isaiah says: "O wretched
that I am, and pricked to the heart; for that being a man, and having unclean lips, I
dwell also in the midst of a people having unclean lips," and do you say, "I am clean,"
when, as it is written, not even an infant of a day old is pure? David says, "And cleanse
me from my sin," whom for his tender heart the grace of God often cleansed; are you pure
who are so unrighteous as to have no tenderness, as to see the mote in your brother's eye,
but not to consider the beam which is in your own eye? For with God no one who is unjust
is pure. And what is more unjust than to desire to have your sins forgiven you, and yet
yourself to think that he who entreats you ought not to be forgiven? What is more unjust
than to justify yourself in that wherein you condemn another, whilst you yourself are
committing worse offences?

39. Then, too, the Lord Jesus when about to consecrate the forgiveness of our sins replied
to John, who said: "I ought to be baptized of Thee, and comest Thou to me? Suffer it now,
for thus it becometh us to fulfil all righteousness." And the Lord indeed came to a
sinner, though indeed He had no sin, and desired to be baptized, having no need of
cleansing; who, then, can tolerate you, who think there is no need for you to be cleansed
by penance, because you say you are cleansed by grace, as though it were now impossible
for you to sin?

CHAPTER IX.

By collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that the meaning is
not that no one shall intercede, but that the intercessor must be worthy as were Moses and
Jeremiah, at whose prayers we read that God spared lsrael. 40. But you Say, It is written:
"If a man sin against the Lord, who shall entreat for him?" First of all, as I already
said before, I might allow you to make that objection if you refused penance to those only
who denied the faith. But what difficulty does that question produce? For it is not
written, "No one shall entreat for him;" but, "Who shall entreat?" that is to say, the
question is, Who in such a case can entreat? The entreaty is not excluded. 41. Then you
have in the fifteenth Psalm "Lord, who shall dwell in Thy tabernacle, or who shall rest
upon Thy holy hill?" It is not that no one, but that he who is approved shall dwell there,
nor does it say that no one shall rest, but he who is chosen shall rest. And that you may
know that this is true, it is said not much later in the twenty-fourth Psalm: "Who shall
ascend into the hill of the Lord, or who shall stand in His holy place?" The writer
implies, not any ordinary person, or one of the common sort, but only a man of excellent
life and of singular merit. And that we may understand that when the question is asked,
Who? it does not imply no one, but some special one is meant, after having said "Who shall
ascend into the hill of the Lord?" the Psalmist adds: "He that hath clean hands and a pure
heart, who hath not lift up his mind unto vanity." And elsewhere it is said: "Who is wise
and he shall understand these things?" And in the Gospel: "Who is the faithful and wise
steward, whom the Lord shall set over His household to give them their measure of wheat in
due season?" And that we may understand that He speaks of such as really exist, the Lord
added: "Blessed is that servant, whom his Lord when He cometh shall find so doing." And I
am of opinion that where it is said, "Lord, who is like unto Thee?" it is not meant that
none is like, for the Son is the image of the Father.

42. We must then understand in the same manner, "Who shall entreat for him?" as implying:
It must be some one of excellent life who shall entreat for him who has sinned against the
Lord. The greater the sin, the more worthy must be the prayers that are sought. For it was
not any one of the common people who prayed for the Jewish people, but Moses, when
forgetful of their covenant they worshipped the head of the calf. Was Moses wrong?
Certainly he was not wrong in praying, who both merited and obtained that for which he
asked. For what should such love not obtain as that of his when he offered himself for the
people and said: "And now, if Thou wilt forgive their sin, forgive; but if not, blot me
out of the book of life." We see that he does not think of himself, like a man full of
fancies and scruples, whether he may incur the risk of some offence, as Novatian says he
dreads that he might, but rather, thinking of all and forgetful of himself, he was not
afraid test he should offend, so that he might rescue and free the people from danger of
offence.

43. Rightly, then, is it said: "Who shall entreat for him?" It implies that it must be
such an one as Moses to offer himself for those who sin, or such as Jeremiah, who, though
the Lord said to him, "Pray not thou for this people," and yet he prayed and obtained
their forgiveness. For at the intercession of the prophet, and the entreaty of so great a
seer, the Lord was moved and said to Jerusalem, which had meanwhile repented for its sins,
and had said: "O Almighty Lord God of Israel, the soul in anguish, and the troubled spirit
crieth unto Thee, hear, O Lord, and have mercy." And the Lord bids them lay aside the
garments of mourning, and to cease the groanings of repentance, saying: "Put off, O
Jerusalem, the garment of thy mourning and affliction. and clothe thyself in beauty, the
glory which God hath given thee for ever."

CHAPTER X.

1 St. John did not absolutely forbid that prayer should be made for those who "sin unto
death," since he knew that Moses, Jeremiah, and Stephen had so prayed, and he himself
implies that forgiveness is not to be denied them. 44. Such intercessors, then, must be
sought for after very grievous sins, for if any ordinary persons pray they are not heard.
45. So that point of yours will have no weight, which you take from the Epistle of John,
where he says: "He who knows that his brother sinneth a sin not unto death, let him ask,
and God will give him life, because he sinned not unto death. There is a sin unto death:
not concerning it do I say, let him ask." He was not speaking to Moses and Jeremiah, but
to the people, who must seek another intercessor for their sins; the people, for whom it
is sufficient they entreat God for their lighter faults, and consider that pardon for
weightier sins must be reserved for the prayers of the just. For how could John say that
graver sins should not be prayed for, when he had read that Moses prayed and obtained his
request, where there had been wilful casting off of faith, and knew that Jeremiah also had
entreated?

2 46. How could John say that we should not pray for the sin unto death, who himself in
the Apocalypse wrote the message to the angel of the Church of Pergamos? "Thou hast there
those that hold the doctrine of Balaam, who taught Balac to put a stumbling-block before
the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So
hast thou also them that hold the doctrines of the Nicolaitans. Repent likewise, or else I
will come to thee quickly." Do you see that the same God Who requires repentance promises
forgiveness? And then He says: "He that hath ears let him hear what the Spirit saith to
the churches: To him that overcometh will I give to eat of the hidden manna." 47. Did not
John himself know that Stephen prayed for his persecutors, who had not been able even to
listen to the Name of Christ, when he said of those very men by whom he was being stoned:
"Lord, lay not this sin to their charge"? And we see the result of this prayer in the case
of the Apostle, for Paul, who kept the garments of those who were stoning Stephen, not
long after became an apostle by the grace of God, having before been a persecutor.

CHAPTER XI.

The passage quoted from St. John's Epistle is confirmed by another in which salvation is
promised to those who believe in Christ, which refutes the Novatians who try to induce the
lapsed to believe, although denying them pardon. Furthermore, many who had lapsed have
received the grace of martyrdom, whilst the example of the good Samaritan shows that we
must not abandon those in whom even the faintest amount of faith is still alive. 48.
Since, then, we have spoken of the general Epistle of St. John, let us enquire whether the
writings of John in the Gospel agree with your interpretation. For he writes that the Lord
said: "God so loved this world, that He gave His only-begotten Son, that every one that
believeth on Him should not perish but have everlasting life." If, then, you wish to
reclaim any one of the lapsed, do you exhort him to believe, or not to believe?
Undoubtedly you exhort him to believe. But, according to the Lord's words, he who believes
shall have everlasting life. How, then, will you forbid to pray for him, who has a claim
to everlasting life? since faith is of divine grace, as the Apostle teaches where he
speaks of the differences of gifts, for "to another is given faith by the same Spirit."
And the disciples say to the Lord: "Increase our faith." He then who has faith has life,
and he who has life is certainly not shut out from pardon; "that every one," it is said,
"that believeth on Him should not perish." Since it is said, Every one, no one is shut
out, no one is excepted, for He does not except him who has lapsed, if only afterwards he
believes effectually.

49. We find that many have at length recovered themselves after a fall, and have suffered
for the Name of God. Can we deny fellowship with the martyrs to these to whom the Lord
Jesus has not denied it? Do we dare to say that life is not restored to those to whom
Christ has given a crown? As, then, a crown is given to many after they have lapsed, so,
too, if they believe, their faith is restored, which faith is the gift of God, as you
read: "Because unto you it hath been granted by God not only to believe in Him, but also
to suffer in His behalf." Is it possible that he who has the gift of God should not have
His forgiveness? 50. Now it is not a single but a twofold grace that every one who
believes should also suffer for the Lord Jesus. He, then, who believes receives his grace,
but he receives a second, if his faith be crowned by suffering. For neither was Peter
without grace before he suffered, but when he suffered he received a second gift. And many
who have not had the grace to suffer for Christ have nevertheless had the grace of
believing on Him.51. Therefore it is said: "That every. one that believeth in Him should
not perish." Let no one, that is, of whatever condition, after whatever fall, fear that he
will perish. For it may come to pass that the good Samaritan of the Gospel may find some
one going down from Jerusalem to Jericho, that is, falling back from the martyr's conflict
to the pleasures of this life and the comforts of the world; wounded by robbers, that is,
by persecutors, and left half dead; that good Samaritan, Who is the Guardian of our souls
(for the word Samaritan means Guardian), may, I say, not pass by him but tend and heal
him.

52. Perchance He therefore passes him not by, because He sees in him some signs of life,
so that there is hope that he may recover. Does it not seem to you that he who has fallen
is half alive if faith sustains any breath of life? For he is dead who wholly casts God
out of his heart. He, then, who does not wholly cast Him out, but under pressure of
torments has denied Him for a time, is half dead. Or if he be dead, why do you bid him
repent, seeing he cannot now be healed? If he be half dead, pour in oil and wine, not wine
without oil, that may be the comfort and the smart. Place him upon thy beast, give hint
over to the host, lay out two pence for his cure, be to him a neighbour. But you cannot be
a neighbour unless you have compassion on him; for no one can be called a neighbour unless
he have healed, not killed, another. But if you wish to be called a neighbour, Christ says
to you: "Go and do likewise."

CHAPTER XII.

Another passage of St. John is considered. The necessity of keeping the commandments of
God may be complied with by those who, having fallen, repent, as well as by those who have
not fallen, as is shown in the case of David. 53. Let us consider another similar passage:
"He that believeth on the Son hath eternal life, but he that believeth not the Son shall
not see life, but the wrath of God abideth on him." That which abideth has certainly had a
commencement, and that from some offence, viz., that first he not believe. When, then, any
one believes, the wrath of God departs and life comes. To believe, then, in Christ is to
gain life, for "he that believeth in Him is not judged." 54. But with reference to this
passage they allege that he who believes in Christ ought to keep His sayings, and say that
it is written in the Lord's own words: "I am come a light into this world, that whosoever
believeth in Me may not abide in darkness. And if any man hear My word and keep it, I
judge him not." He judges not, and do you judge? He says, "that whosoever believeth on Me
may not abide in darkness," that is, that if he be in darkness he may not remain therein,
but may amend his error, correct his fault, and keep My commandments, for I have said, "I
will not the death of the wicked, but the correction." I said above that he that believeth
on Me is not judged, and I keep to this: "For I am not come to judge the world, but that
the world may be saved through Me." I pardon willingly, I quickly forgive, "I will have
mercy rather than sacrifice," because by sacrifice the just is rendered more acceptable,
by mercy the sinner is redeemed. "I come not to call the righteous but sinners." Sacrifice
was under the Law, in the Gospel is mercy. "The Law was given by Moses, grace by Me."

55. And again further on He says: "He that despiseth Me, and receiveth not My words, hath
one that judgeth him." Does he seem to you to have received Christ's words who has not
corrected himself? Undoubtedly not. He, then, who corrects himself receives His word, for
this is His word, that every one should turn back from sin. So, then, of necessity you
must either reject this saying of His, or if you cannot deny it you must accept it. 56. It
is also necessary that he who leaves off sinning must keep the commandments of God and
renounce his sins. We ought not, then, to interpret this saying of him who has always kept
the commandments, for if this had been His meaning He would have added the word always,
but by not adding it He shows that He was speaking of him who has kept what he has heard,
and what he heard has led him to correct his faults; he has then kept what he has heard.

57. But how hard it is to condemn to penance for life one who even afterwards keeps the
commandments of the Lord, let Him teach us Himself Who has not refused forgiveness. Even
to those who do not keep His commandments, as you read in the Psalm: "If they profane My
statutes and keep not My commandments, I will visit their offences with the rod and their
sins with scourges, but My mercy will I not take from them." So, then, He promises mercy
to all. 58. Yet that we may not think that this mercy is without judgment, there is a
distinction made between those who have paid continual obedience to God's commandments,
and those who at some time, either by error or by compulsion, have fallen. And that you
may not think that it is only our arguments which press you, consider the decision of
Christ, Who said: "If the servant knew his Lord's will and did it not, he shall be beaten
with many stripes, but if he knew it not, he shall be beaten with few stripes." Each,
then, if he believes, is received, for God "chasteneth every son whom He receiveth," and
him whom He chasteneth He does not give over unto death, for it is written: "The Lord hath
chastened me sore, but He hath not given me over unto death."

CHAPTER XIII.

They who have committed a "sin unto death" are not to be abandoned, but subjected to
penance, according to St. Paul. Explanation of the phrase "Deliver unto Satan." Satan can
afflict the body, but these afflictions bring spiritual profit, showing the power of God,
Who thus turns Satan's devices against himself. 59. Lastly, Paul teaches us that we must
not abandon those who have committed a sin unto death, but that we must rather coerce them
with the bread of tears and tears to drink, yet so that their sorrow itself be moderated.
For this is the meaning of the passage: "Thou hast given them to drink in large measure,"
that their sorrow itself should have its measure, lest perchance he who is doing penance
should be consumed by overmuch sorrow, as was said to the Corinthians: "What will ye?
Shall I come to you with a rod, or in love and a spirit of meekness?" But even the rod is
not severe, since he had read: "Thou shalt beat him indeed with the rod, but shalt deliver
his soul from death."

60. What the Apostle means by the rod is shown by his invective against fornication, his
denunciation of incest, his reprehension of pride, because they were puffed up who ought
rather to be mourning, and lastly, his sentence on the guilty person, that he should be
excluded from communion, and delivered to the adversary, not for the destruction of the
soul but of the flesh. For as the Lord did not give power to Satan over the soul of holy
Job, but allowed him to afflict his body, so here, too, the sinner is delivered to Satan
for the destruction of the flesh, that the serpent might lick the dust of his flesh, but
not hurt his soul. 61. Let, then, our flesh die to lusts, let it be captive, let it be
subdued, and not war against the law of our mind, but die in subjection to a good service,
as in Paul, who buffeted his body that he might bring it into subjection, in order that
his preaching might become more approved, if the law of his flesh agreed and was consonant
with the law of his flesh. For the flesh dies when its wisdom passes over into the spirit,
so that it no longer has a taste for the things of the flesh, but for the things of the
spirit. Would that I might see my flesh growing weak, would that I were not dragged
captive into the law of sin, would that I lived not in the flesh, but in the faith of
Christ! And so there is greater grace in the infirmity of the body than in its soundness.

62. Having explained Paul's meaning, let us now consider the words themselves, in what
sense he said that he had delivered him to Satan for the destruction of the flesh, for the
devil it is who tries us. For he brings ailments on each of our limbs, and sickness on our
whole bodies. And then, too, he smote holy Job with evil sores from the feet to the head,
because he had received the power of destroying his flesh, when God said: "Behold, I give
him up unto thee, only preserve his life." This the Apostle took up in the same words,
giving up this man to Satan for the destruction of the flesh, that his spirit might be
saved in the day of our Lord Jesus Christ. 63. Great is the power, great is the gift,
which commands the devil to destroy himself. For he destroys himself when he makes the man
whom he is seeking to overthrow by temptation stronger instead of weak, because whilst he
is weakening the body he is strengthening his soul. For sickness of the body restrains
sin, but luxury sets on fire the sin of the flesh.

64. The devil is then deceived so as to wound himself with his own bite, and to arm
against himself him whom he thought to weaken. So he armed holy Job the more after he
wounded him, who, with his whole. body covered with sores, endured indeed the bite of the
devil, but felt not his poison. And so it is well said of him, "Thou shalt draw out the
dragon with an hook, thou wilt play with him as with a bird, thou shall bind him as a boy
doth a sparrow, thou shalt lay thine hand upon him." 65. You see how he is mocked by Paul,
so that, like the child in prophecy, he lays his hand on the hole of the asp, and the
serpent injures him not; he draws him out of his hiding-places, and makes of his venom a
spiritual antidote, so that what is venom becomes a medicine, the venom serves to the
destruction of the flesh, it becomes medicine to the healing of the spirit. For that which
hurts the body benefits the spirit.

66. Let, then, the serpent bite the earthy part of me, let him drive his tooth into my
flesh, and bruise my body; and may the Lord say of me: "I give him up unto thee, only
preserve his life." How great is the power of Christ, that the guardianship of man is made
a charge even to the devil himself, who always desires to injure him. Let us then make the
Lord Jesus favourable to ourselves. At the command of Christ the devil himself becomes the
guardian of his prey. Even unwillingly he carries out the commands of heaven, and, though
cruel, obeys the commands of gentleness. 67. But why do I commend his obedience? Let him
be ever evil that God may be ever good, Who converts his ill-will into grace for us. He
wishes to injure us, but cannot if Christ resist him. He wounds the flesh but preserves
the life. And then it is written: "Then shall the wolves and the lambs feed together, the
lion and the ox shall eat straw, and they shall not hurt nor destroy in My holy mountain,
saith the Lord." For this is the sentence of condemnation on the serpent: "Dust shall be
thy food." What dust? Surely that of which it is said: "Dust thou art, and into dust shall
thou return."

CHAPTER XIV.

St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent
when the soul is set free from carnal desires. He gives, therefore, various rules for
guarding the senses, points out the snares laid for us by means of pleasures, and exhorts
his hearers not to fear the destruction of the flesh by the serpent. 68. The serpent eats
this dust, if the LordJesus is favourable to us, that our spirit may not sympathize with
the weakness of the flesh, nor be set on fire by the vapours of the flesh and the heat of
our members. "It is better to marry than to burn," for there is a flame which burns
within. Let us not then suffer this fire to approach the bosom of our minds and the depths
of our hearts, lest we burn up the covering of our inmost hearts, and lest the devouring
fire of lust consume this outward garment of the soul and its fleshy veil, but let us pass
through the fire. And should any one fall into the fire of love let him leap over it and
pass forth; let him not bind to himself adulterous lust with the bands of thoughts, let
him not tie knots around himself by the fastenings of continual reflection, let him not
too often turn his attention to the form of a harlot, and let not a maiden lift her eyes
to the countenance of a youth. And if by chance she has looked and is caught, how much
more will she be entangled if she gazes with curiosity.

69. Let custom itself teach us. A woman covers her face with a veil for this reason, that
in public her modesty may be safe, That her face may not easily meet the gaze of a youth,
let her be covered with the nuptial veil, so that not even in chance meetings she might be
exposed to the wounding of another or of herself, though the wound of either were indeed
hers. But if she cover her head with a veil that she may not accidentally see or be
seen(for when the head is veiled the face is hidden), how much more ought she to cover
herself with the veil of modesty, so as even in public to have her own secret place. 70.
But granted that the eye has fallen upon another, at least let not the inward affection
follow. For to have seen is no sin, but one must be careful that it be not the source of
sin. The bodily eye sees, but let the eye of the heart be closed; let modesty of mind
remain. We have a Lord Who is both strict and indulgent. The prophet indeed said: "Look
not upon the beauty of a woman that is all harlot." But the Lord said: "Whoever shall look
on a woman to lust after her, hath committed adultery with her already in his heart." He
does not say, "Whosoever shall look hath committed adultery," but "Whosoever shall look on
her to last after her." He condemned not the look but sought out the inward affection. But
that modesty is praiseworthy which has so accustomed itself to close the bodily eyes as
often not to see what we really behold. For we seem to behold with the bodily sight
whatever meets us; but if there be not joined to this any attention of the mind, the sight
also, according to what is usual in the body, fades away, so that in reality we see rather
with the mind than with the body.

71. And if the flesh has seen the flame, let us not cherish that flame in our bosoms, that
is, in the depths of the heart and the inward part of the mind. Let us not instil this
fire into our bones, let us not bind bonds upon ourselves, let us not join in conversation
with such as may be the cause to us of unholy fires. The speech of a maiden is a snare to
a youth, the words of a youth are the bonds of love. 72. Joseph saw the fire when the
woman eager for adultery spoke to him. She wished to catch him with her words. She set the
snares of her lips, but was not able to capture the chaste man. For the voice of modesty,
the voice of gravity, the rein of caution, the care for integrity, the discipline of
chastity, loosed the woman's chains. So that unchaste person could not entangle him in her
meshes. She laid her hand upon him; she caught his garment, that she might tighten the
noose around him. The words of a lascivious woman are the snares of lust, and her hands
the bonds of love; but the chaste mind could not be taken either by snares or by bonds.
The garment was cast off, the bonds were loosed, and because he did not admit the fire
into the bosom of his mind, his body was not burnt.

73. You see, then, that our mind is the cause of our guilt. And so the flesh is innocent,
but is often the minister of sin. Let not, then, desire of beauty overcome you. Many nets
and many snares are spread by the devil. The look of a harlot is the snare of him who
loves her. Our own eyes are nets to us, wherefore it is written: "Be not taken with thine
eyes." So, then, we spread nets for ourselves in which we are entangled and hampered. We
bind chains on ourselves, as we read: "For every one is bound with the chains of his own
sins." 74. Let us then pass through the fires of youth and the glow of early years; let us
pass through the waters, let us not remain therein, lest the deep floods shut us in. Let
us rather pass over, that we too may say: "Our soul has passed over the stream," for he
who has passed over is safe. And lastly, the Lord speaks thus: "If thou pass through the
water, I am with thee, the rivers shall not overflow thee." And the prophet says: "I have
seen the wicked exalted above the cedars of Libanus, and I passed by, and lo, he was not."
Pass by things of this world, and you will see that the high places of the wicked have
fallen. Moses, too, passing by things of this world, saw a great sight and said: "I will
turn aside and see this great sight," for had he been held by the fleeting pleasures of
this world he would not have seen so great a mystery.

75. Let us also pass over this fire of lust, fearing which Paul-but fearing for us,
inasmuch as by buffeting his body he had come no longer to fear for himself-says to us:
"Flee fornication." Let us then flee it as though following us, though indeed it follows
not behind us, but within our very selves. Let us then diligently take heed lest while we
are fleeing from it we carry it with ourselves. For we wish for the most part to flee, but
if we do not wholly cast itout of our mind, we rather take it up than forsake it. Let us
then spring over it, lest it be said to us: "Walk ye in the flame of your fire, which ye
have kindled for yourselves." For as he who "takes fire into his bosom burns his clothes,"
so he who walks upon fiery coals must of necessity burn his feet, as it is written: "Can
one walk upon coals of fire and not burn his feet?"

76. This fire is dangerous, let us then not feed it with the fuel of luxury. Lust is fed
by feastings, nourished by delicacies, kindled by wine, and inflamed by drunkenness. Still
more dangerous than these are the incentives of words, which intoxicate the mind as it
were with a kind of wine of the vine of Sodore. Let us be on our guard against abundance
of this wine, for when the flesh is intoxicated the mind totters, the heart wavers, the
heart is carried to and fro. And so with regard to each that precept is useful wherein
Timothy is warned: "Drink a little wine because of thy frequent infirmities." When the
body is heated, it excites the glow of the mind; when the flesh is chilled with the cold
of disease the spirit is chilled; when the body is in pain, the mind is sad, but the
sadness shall become joy.

77. Do not then fear if your flesh be eaten away, the soul is not consumed. And so David
says that he does not fear, because the enemy were eating up his flesh but not his soul,
as we read: "When evil-doers come near upon me to eat up my flesh, my foes who trouble me,
they were weakened and fell." So the serpent works overthrow for himself alone, therefore
is he who has been injured by the serpent given over to the serpent that he may raise up
again him whom he cast down, and the overthrow of the serpent may be the raising again of
the man. And Scripture testifies that Satan is the author of this bodily suffering and
weakness of the flesh, where Paul says: "There was given unto me a thorn in the flesh, a
messenger of Satan to buffet me, that I should not be exalted." So Paul learned to heal
even as he himself had been made whole.

CHAPTER XV.

Returning from this digression, St. Ambrose explains what is the meaning of St. Paul where
he speaks of coming "with a rod or in the spirit of meekness." One who has grievously
fallen is to be separated, but to be again restored to religious privileges when he has
sufficiently repented. The old leaven is purged out when the hardness of the letter is
tempered by the meal of a milder interpretation. All should be sprinkled with the Church's
meal and fed with the food of charity, lest they become like that envious elder brother,
whose example is followed by the Novatians. 78. That faithful teacher, having promised one
of two things, gave each. He came with a rod, for he separated the guilty man from the
holy fellowship. And well is he said to be delivered to Satan who is separated from the
body of Christ. But he came in love and with the spirit of meekness, whether because he so
delivered him up as to save his soul, or because he afterwards restored to the sacraments
him whom he had before separated.

79. For it is needful to separate one who has grievously fallen, lest a little leaven
corrupt the whole lump. And the old leaven must be purged out, or the old man in each
person; that is, the outward man and his deeds, he who among the people has grown old in
sin and hardened in vices. And well did he say purged, not cast forth, for what is purged
is not considered wholly valueless, for to this end is it purged, that what is of value be
separated from the worthless, but that which is cast forth is considered to have in itself
nothing of value. 80. The Apostle then judged that the sinner should then at once be
restored to the heavenly sacraments if he himself wished to be cleansed. And well is it
said "Purge," for he is purged as by certain things done by the whole people, and is
washed in the tears of the multitude, and redeemed from sin by the weeping of the
multitude, and is purged in the inner man. For Christ granted to His Church that one
should be redeemed by means of all, as she herself was found worthy of the coming of the
Lord Jesus, in order that through One all might be redeemed.

81. This is Paul's meaning which the words make more obscure. Let us consider the exact
words of the Apostle: "Purge out," says he, "the old leaven, that ye may be a new lump,
even as ye are unleavened." Either that the whole Church takes up the burden of the
sinner, with whom she has to suffer in weeping and prayer and pain, and, as it were,
covers herself with his leaven, in order that by means of all that which is to be done
away in the individual doing penance may be purged by a kind of contribution and
commixture of compassion and mercy offered with manly vigor. Or one may understand it as
that woman in the Gospel teaches us, who is a type of the Church, when she hid the leaven
in her meal, till all was leavened, and the whole could be used as pure. 82. The Lord
taught me in the Gospel what leaven is when He said: "Do ye not understand that I said not
concerning bread, Beware of the leaven of the Pharisees and Sadducees?" Then, it is said,
they understood that He spake not of bread, but that they should beware of the doctrine of
the Pharisees and Sadducees. This leaven, then-that is, the doctrine of the Pharisees and
the contentiousness of the Sadducees-the Church hides in her meal, when she softened the
hard letter of the Law by a spiritual interpretation, and ground it as it were in the mill
of her explanations, bringing out as it were from the husks of the letter the inner
secrets of the mysteries, and setting forth the belief in the Resurrection, wherein the
mercy of God is proclaimed, and wherein it is believed that the life of those who are dead
is restored.

83. Now this comparison seems to be not unfitly brought forward in this place, since the
kingdom of heaven is redemption from sin, and therefore we all, both bad and good, are
mingled with the meal of the Church that we all may be a new lump. But that no one may be
afraid that an admixture of evil leaven might injure the lump, the Apostle said: "That ye
may be a new lump, even as ye are unleavened;" that is to say, This mixture will render
you again such, as in the pure integrity of your innocence. If we thus have compassion, we
are not stained with the sins of others, but we gain the restoration of another to the
increase of our own grace, so that our integrity remains as it was. And therefore he adds:
"For Christ our Passover is sacrificed for us; " that is, the Passion of the Lord profited
all, and gave redemption to sinners who repented of the sins they had committed.

84. Let us then keep the feast on good food, doing penance yet joyful in our redemption,
for no food is sweeter than kindness and gentleness. Let no envy towards the sinner who is
saved be mingled with our feasts and joy, lest that envious brother, as is set forth in
the Gospel, exclude himself from the house of his Father, because he grieved at the
reception of his brother, at whose lasting exile he was wont to rejoice. 85. And you
Novatians cannot deny that you are like him, who, as you say, do not come together to the
Church because by penance a hope of return had been given to those who had lapsed. But
this is only a pretence, for Novatian contrived his schism through grief at his loss of
the episcopal office. 86. But do you not understand that the Apostle also prophesied of
you and says to you: "And ye are puffed up and did not rather mourn, that he who did this
deed might be taken away from among you"? He is, then, wholly taken away when his sin is
done away, but the Apostle does not say that the sinner is to be shut out of the Church
who counsels his cleansing.

CHAPTER XVI.

Comparison between the apostles and Novatians. The fitnessof the words, "Ye know not what
spirit ye are of," when applied to them. The desire of penance is extinguished by them
when they take away its fruit. And thus are sinners deprived of the promises of Christ,
though, indeed, they ought not to be too soon admitted to the mysteries. Some examples of
repentance. 87. Inasmuch, then, as the Apostle forgave sins, by what authority do you say
that they are not to be forgiven? Who has the most reverence for Christ, Paul or Novatian?
But Paul knew that the Lord was merciful. He knew that the Lord Jesus was offended more by
the harshness of the disciples than by their pitifulness. 88. Furthermore, Jesus rebuked
James and John when they spoke of bringing down fire from heaven to consume those who
refused to receive the Lord, and said to them: "Ye know not whose spirit ye are of; for
the Son of Man is not come to destroy men's lives but to save them." To them, indeed, He
said, "Ye know not whose spirit ye are of," who were of His spirit; but to you He says,
"Ye are not of My spirit, who hold not fast My clemency, who reject My mercy, who refuse
repentance which I willed to be preached by the apostles in My Name."

89. For it is in vain that you say that you preach repentance who remove the fruits of
repentance. For men are led to the pursuit of anything either by rewards or results, and
every pursuit grows slack by delay. And for this reason the Lord, in order that the
devotion of His disciples might be increased, said that every one who had left all that
was his, and followed God, should receive sevenfold more both here and hereafter. First of
all He promised the reward here, to do away with the tedium of delay, and again hereafter,
that we might learn to believe that rewards will also be given to us hereafter. Present
rewards are then an earnest of those hereafter. 90. If, then, any one, having committed
hidden sins, shall nevertheless diligently do penance, how shall he receive those rewards
if not restored to the communion of the Church? I am willing, indeed, that the guilty man
should hope for pardon, should seek it with tears and groans, should seek it with the aid
of the tears of all the people, should implore forgiveness; and if communion be postponed
two or three times, that he should believe that his entreaties have not been urgent
enough, that he must increase his tears, must come again even in greater trouble, clasp
the feet of the faithful with his arms, kiss them, wash them with tears, and not let them
go, so that the Lord Jesus may say of him too: "His sins which are many are forgiven, for
he loved much."

91. I have known penitents whose countenance was furrowed with tears, their cheeks worn
with constant weeping, who offered their body to be trodden under foot by all, who with
faces ever pale and worn with fasting bore about in a yet living body the likeness of
death.

CHAPTER XVII.

That gentleness must be added to severity, as is shown in the case of St. Paul at Corinth.
The man had been baptized, though the Novatians argue against it. And by the word
"destruction" is not meant annihilation but severe chastening. 92. Why do we postpone the
time of pardon for those who have mortified themselves, who during life have done
themselves to death? "Sufficient," says St. Paul, "to such a one is this punishment which
is inflicted by the many; so that contrariwise, ye should rather forgive him and comfort
him, lest by any means he should be swallowed up with overmuch sorrow." If the punishment
which is inflicted by the many is sufficient for condemnation, the intercession which is
made by many is also sufficient for the remission of sin. The Master of morals, Who both
knows our weakness and is the interpreter of the will of God, wills that comfort should be
given, lest sorrow through the weariness of long delay should swallow up the penitent.

93. The Apostle then forgave him, and not only forgave him, but desired that love to him
should again grow strong. He who is loved receives not harshness but mercy. And not only
did he himself forgive him only, but willed that all should forgive him, and says that he
forgave for the sake of others, lest many should be longer saddened on account of one. "To
whom," says he, "ye have forgiven anything, I forgive also, for I also have forgiven for
your sakes in the person of Christ, for we are not ignorant of his devices." Rightly can
he be on his guard against the serpent who is not ignorant of his devices, of which there
are so many to our detriment. He is always desirous to do harm, always desirous to
circumvent us, that he may cause death; but we ought to take heed lest our remedy become
an occasion of triumph for him; for we are circumvented by him, if any one perish through
overmuch sorrow, who might be set free by pitifulness.

94. And that we may know that this person was baptized, he added: "I wrote to you in my
epistle to have no company with fornicators, not altogether with fornicators of this
world." And farther on he adds: "But now I write unto you not to keep company if any man
that is named a brother be a fornicator, or covetous, or an idolator." Those whom he has
joined together under one penalty, he willed to attain together to forgiveness. "If any be
such," he says, "with him not to eat." How severe he is with the obstinate, how indulgent
to those who seek. Against those rises up in arms the injury done to Christ, whilst the
calling upon Christ aids these. 95. But lest any one be perplexed because it is written:
"I have delivered such an one unto Satan for the destruction of the flesh," and should
say: How can he attain forgiveness whose whole flesh has perished, seeing that it is
evident that man was redeemed both in body and soul, and is saved in both and that neither
the soul without the body, nor yet the body without the soul, since both are united by
their fellowship in the deeds that have been done, can be without fellowship either in
punishment or in reward? Let this suffice for an answer to him:That "destruction" does not
mean the complete annihilation of the flesh, but its chastening. For as he who is dead to
sin lives to God, so the allurements of the flesh perish, and the flesh dies to its lusts,
in order that it may live again to purity and to other good works.

96. And what more suitable example can we take than one from our common mother? For the
earth itself, from which we are all taken, when it is not worked and cultivated, seems to
be desert; and the field dies to the vines or olive-trees with which it was planted, and
yet it does not lose its own nutritive power, which is, as it were, its life. And then
later, when cultivation begins once more, and the seed is sown for which the land seems
suitable, it breaks forth again more fruitful than before with its products. It is not,
then, anything so strange if our flesh is said to die, and yet is understood to be subdued
rather than annihilated.

CHAPTER I.

1 St. Ambrose gives additional rules concerning repentance, and shows that it must not be
delayed. 1. Although in the former book we have written many things which may tend to the
more perfect practice of repentance, yet inasmuch as a great deal more may be added, we
will continue the repast so as not to seem to have relinquished the provisions of our
teaching only half consumed. 2. For repentance must be taken in hand not only anxiously,
but also quickly, lest perchance that father of the house in the Gospel who planted a fig-
tree in his vineyard should come and seek fruit on it, and finding none, say to the vine-
dresser: "Cut it down, why doth it cumber the ground?" And unless the vine-dresser should
intercede and say: "Lord, let it alone this year also, until I dig about it and dung it,
and if it bear fruit-well; but if not let it be cut down."

2 3. Let us then dung this field which we possess, and imitate those hard-working farmers,
who are not ashamed to satiate the land with rich dung and to scatter the grimy ashes over
the field, that they may gather more abundant crops. 4. And the Apostle teaches us how to
dung it, saying: "I count all things but dung, that I may gain Christ," and he, through
evil report and good report, attained to pleasing Christ. For he had read that Abraham,
when confessing himself to be but dust and ashes, in his deep humility found favour with
God. He had read how Job, sitting among the ashes, regained all that he had lost. He had
heard in the utterance of David, how God "raiseth the poor out of the dust, and lifteth
the needy out of the dunghill." 5. Let us then not be ashamed to confess our sins unto the
Lord. Shame indeed there is when each makes known his sins, but that shame, as it were,
ploughs his land, removes the ever-recurring brambles, prunes the thorns, and gives life
to the fruits which he believed were dead. Follow him who, by diligently ploughing his
field, sought for eternal fruit: "Being reviled we bless, being persecuted we endure,
being defamed we entreat, we are made as the offscouring of the world." If you plough
after this fashion you will sow spiritual seed. Plough that you may get rid of sin and
gain fruit. He ploughed so as to destroy in himself the last tendency to persecution. What
more could Christ give to lead us on to the pursuit of perfection, than to convert and
then give us for a teacher one who was a persecutor?

CHAPTER II.

A passage quoted by the heretics against repentance is explained in two ways, the first
being that Heb. vi. 4 refers to the impossibility of being baptized again; the second,
that what is impossible with man is possible with God. 6. Being then refuted by the clear
example of the Apostle and by his writings, the heretics yet endeavour to resist further,
and say that their opinion is supported by apostolic authority, bringing forward the
passage in the Epistle to the Hebrews: "For it is impossible that those who were once
enlightened, and have tasted the heavenly gift, and have been made partakers of the Holy
Spirit, and have tasted the good word of God, and the powers of the world to come, should
if they fall away be again renewed unto repentance, crucifying again the Son of God, and
put Him to open shame." 7. Could Paul teach in opposition to his own act? He had at
Corinth forgiven sin through penance, how could he himself speak against his own decision?
Since, then, he could not destroy what he had built, we must assume that what he says was
different from, but not contrary to, what had gone before. For what is contrary is opposed
to itself, what is different has ordinarily another meaning. Things which are contrary are
not such that one can support the other. Inasmuch, then, as the Apostle spoke of remitting
penance, he could not be silent as to those who thought that baptism was to be repeated.
And it was right first of all to remove our anxiety, and to let us know that even after
baptism, if any sinned their sins could be forgiven them, lest a false belief in a
reiterated baptism should lead astray those who were destitute of all hope of forgiveness.
And secondly, it was right to set forth in a well-reasoned argument that baptism is not to
be repeated.

8. And that the writer was speaking of baptism is evident from the very words in which it
is stated that it is impossible to renew unto repentance those who were fallen, inasmuch
as we are renewed by means of the layer of baptism, whereby we are born again, as Paul
says himself: "For we are buried with Him through baptism into death, that, like as Christ
rose from the dead through the glory of the Father, so we, too, should walk in newness of
life." And in another place: "Be ye renewed in the spirit of your mind, and put on the new
man which is created after God." And elsewhere again: "Thy youth shall be renewed like the
eagle," because the eagle after death is born again from its ashes, as we being dead in
sin are through the Sacrament of Baptism born again to God, and created anew. So, then,
here as elsewhere, he teaches one baptism. "One faith," he says, "one baptism."

9. This, too, is plain, that in him who is baptized the Son of God is crucified, for our
flesh could not do away sin unless it were crucified in Jesus Christ. And then it is
written that: "All we who were baptized into Jesus Christ were baptized into His death."
And farther on: "If we have been planted in the likeness of His death, we shall be also in
the likeness of His resurrection, knowing that our old man was fastened with Him to His
cross." And to the Colossians he says: "Buried with Him by baptism, wherein ye also rose
again with Him." Which was written to the intent that we should believe that He is
crucified in us, that our sins may be purged through Him, that He, Who alone can forgive
sins, may nail to His cross the handwriting which was against us. In us He triumphs over
principalities and powers, as it is written of Him: "He made a show of principalities and
powers, triumphing over them in Himself."

10. So, then, that which he says in this Epistle to the Hebrews, that it is impossible for
those who have fallen to be "renewed unto repentance, crucifying again the Son of God, and
putting Him to open shame," must be considered as having reference to baptism, wherein we
crucify the Son of God in ourselves, that the world may be by Him crucified for us, who
triumph, as it were, when we take to ourselves the likeness of His death, who put to open
shame upon His cross principalities and powers, and triumphed over them, that in the
likeness of His death we, too, might triumph over the principalities whose yoke we throw
off. But Christ was crucified once, and died to sin once, and so there is but one, not
several baptisms. 11. But what of the passage wherein the doctrine of baptisms is spoken
of? Because under the Law there were many baptisms or washings, he rightly rebukes those
who forsake what is perfect and seek again the first principles of the word. He teaches us
that the whole of the washings under the Law are done away with, and that there is one
baptism in the sacraments of the Church. But he exhorts us that leaving the first
principles of the word we should go on to perfection. "And this," he says, "we will do, if
God permits," for no one can be perfect without the grace of God.

12. And indeed I might also say to any one who thought that this passage spoke of
repentance, that things which are impossible with men are possible with God; and God is
able whensoever He wills to forgive us our sins, even those which we think cannot be
forgiven. And so it is possible for God to give us that which it seems to us impossible to
obtain. For it seemed impossible that water should wash away sin, and Naaman the Syrian
thought that his leprosy could not be cleansed by water. But that which was impossible God
made to be possible, Who gave us so great grace. In like manner it seemed impossible that
sins should be forgiven through repentance, but Christ gave this power to His apostles,
which has been transmitted to the priestly office. That, then, has become possible which
was impossible. But, by a true reasoning, he convinces us that the reiteration by any one
of the Sacrament of Baptism is not permitted.

CHAPTER III.

Explanation of the parable of the Prodigal Son, in which St. Ambrose applies it to refute
the teaching of the Novatians, proving that reconciliation ought not to be refused to the
greatest offender upon suitable proof of repentance. 13. And the Apostle does not
contradict the plain teaching of Christ, Who set forth, as a comparison of a repentant
sinner, one going to a foreign country after receiving all his substance from his father,
wasted it in riotous living, and later, when feeding upon husks, longed for his father's
bread and then gained the robe, the ring, the shoes, and the slaying of the calf, which is
a likeness of the Passion of the Lord, whereby we receive forgiveness. 14. Well is it said
that he went into a foreign country who is cut off from the sacred altar, for this is to
be separated from that Jerusalem which is in heaven, from the citizenship and home of the
saints. For which reason the Apostle says: "Therefore now ye are no more strangers and
foreigners, but fellow-citizens with the saints and of the household of God."

15. "And," it is said, "wasted his substance." Rightly, for he whose faith halts in
bringing forth good works does consume it. For, "faith is the substance of things hoped
for, the evidence of things not seen." And faith is a good substance, the inheritance of
our hope. 16. And no wonder if he was perishing for hunger, who lacked the divine
nourishment, impelled by the want of which he says: "I will arise and go to my father, and
will say unto him: Father, I have sinned against heaven, and before thee." Do you not see
it plainly declared to us, that we are urged to prayer for the sake of gaining the
sacrament? and do you wish to take away that for the sake of which penance is undertaken?
Deprive the pilot of the hope of reaching port, and he will wander uncertainly here and
there on the waves. Take away the crown from the athlete, and he will fail and lie on the
course. Take from the fisher the power of catching his booty, and he will cease to cast
the nets. How, then, can he, who suffers hunger in his soul, pray more earnestly to God,
if he has no hope of the heavenly food?

17. "I have sinned," he says, "against heaven, and before thee." He confesses what is
clearly a sin unto death, that you maynot think that any one doing penance is rightly shut
out from pardon. For he who has sinned against heaven has sinned either against the
kingdom of heaven, or against his own soul, which is a sin unto death, and against God, to
Whom alone is said: "Against Thee only have I sinned, and done evil before Thee." 18. So
quickly does he gain forgiveness, that, as he is coming, and is still a great way off, his
father meets him, gives him a kiss, which is the sign of sacred peace; orders the robe to
be brought forth, which is the marriage garment, which if any one have not, he is shut out
from the marriage feast; places the ring on his hand, which is the pledge of faith and the
seal of the Holy Spirit; orders the shoes to be brought out, for he who is about to
celebrate the Lord's Passover, about to feast on the Lamb, ought to have his feet
protected against all attacks of spiritual wild beasts and the bite of the serpent; bids
the calf to be slain, for "Christ our Passover hath been sacrificed." For as often as we
receive the Blood of the Lord, we proclaim the death of the Lord. As, then, He was once
slain for all, so whensoever forgiveness of sins is granted, we receive the Sacrament of
His Body, that through His Blood there may be remission of sins.

19. Therefore most evidently are we bidden by the teaching of the Lord to confer again the
grace of the heavenly sacrament on those guilty even of the greatest sins, if they with
open confession bear the penance due to their sin.


CONCERNING REPENTANCE
=====================

CONCERNING REPENTANCE continued

CHAPTER IV.

St. Ambrose turns against the Novatians themselves another objection concerning blasphemy
against the Holy Spirit, showing that it consists in an erroneous belief, proving this by
St. Peter's words against Simon Magus, and other passages, exhorting the Novatians to
return to the Church, affirming that such is our Lord's mercy that even Judas would have
found forgiveness had he repented. 20. But we have heard that you are accustomed to bring
forward as an objection that which is written: "Every sin and blasphemy shall be forgiven
unto men, but blasphemies against the Spirit shall not be forgiven unto men. And whosoever
shall speak a word against the Son of Man, it shall be forgiven him, but whosoever shall
speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in
that which is to come." By which quotation the whole of your assertion is destroyed and
done away, for it is written: "Every sin and blasphemy shall be forgiven unto men." Why,
then, do you not remit them? Why do you bind chains which you do not loose? Why do you tie
knots which you do not unfasten? Forgive the others, and deal with those who you think are
bound for ever by the authority of the Gospel for sinning against the Holy Spirit.

21. But let us consider the case of those whom the Lord so binds, going back to the words
before the passage quoted, that we may understand it more clearly: The Jews were saying:
"This man doth not cast out devils, but by Beelzebub, prince of the devils." Jesus
replied: "Every kingdom divided against itself shall be destroyed, and every city or house
divided against itself shall not stand; for if Satan casteth out Satan, he is divided
against himself, how then shall his kingdom stand? But if I cast out devils by Beelzebub,
by whom do your sons cast them out?" 22. Now we see plainly here that the words are
expressly used of those who were saying that the Lord Jesus cast out devils through
Beelzebub, to whom the Lord gave that answer, because they were of the heritage of Satan,
who compared the Saviour of all to Satan, and attributed the grace of Christ to the
kingdom of the devil. And that we might know that He was speaking of this blasphemy, He
added: "O generation of vipers, how can ye speak good, being yourselves evil?" He says,
then, that those who thus speak attain not to forgiveness.

23. Then, when Simon, depraved by long practice of magic, had thought he could gain by
money the power of conferring the grace of Christ and the infusion of the Holy Spirit,
Peter said: "Thou hast neither part nor lot in this faith, for thy heart is not right with
God. Repent therefore of this thy wickedness, and pray the Lord, if per-chance this
thought of thy heart may be forgiven thee, for I see that thou art in the bond of iniquity
and in the bitterness of gall." We see that Peter by his apostolic authority condemns him
who blasphemes against the Holy Spirit through magic vanity, and all the more because he
had not the clear consciousness of faith. And yet he did not exclude him from the hope of
forgiveness, for he called him to repentance. 24. The Lord then replies to the blasphemy
of the Pharisees, and refuses to them the grace of His power, which consists in the
remission of sins, because they asserted that His heavenly power rested on the help of the
devil. And He affirms that they act with satanic spirit who divide the Church of God, so
that He includes the heretics and schismatics of all times, to whom He denies forgiveness,
for every other sin is concerned with single persons, this is a sin against all. For they
alone wish to destroy the grace of Christ who rend asunder the members of the Church for
which the Lord Jesus suffered, and the Holy Spirit was given us.

25. Lastly, that we may know that He is speaking of those who destroy the unity of the
Church, we find it written: "He that is not with Me is against Me, and he that gathered
not with Me, scattereth." And that we might know that He is speaking of these, He at once
added: "Therefore I say unto you, every sin and blasphemy shall be forgiven unto men, but
blasphemies against the Spirit shall not be forgiven unto men." When He says, "Therefore
say I unto you," is it not evident that He intended the words following to be laid to
heart by us beyond the others? And He rightly added: "A good tree bringeth forth good
fruits, but a bad tree bringeth forth bad fruits," for an evil association cannot produce
good fruits. The tree, then, is the association; the fruits of the good tree are the
children of the Church.

26. Return, then, to the Church, those of you who have wickedly separated yourselves. For
He promises forgiveness to all who are converted, since it is written: "Whosoever shall
call on the Name of the Lord shall be saved." And lastly, the Jewish people who said of
the Lord Jesus, "He hath a devil," and "He casteth out devils through Beelzebub," and who
crucified the Lord Jesus, are, by the preaching of Peter, called to baptism, that they may
put away the guilt of so great a wickedness. 27. But what wonder is it if you should deny
salvation to others, who reject your own, though they lose nothing who seek for penance
from you? For I suppose that even Judas might through the exceeding mercy of God not have
been shut out from forgiveness, if he had expressed his sorrow not before the Jews but
before Christ. "I have sinned," he said, "in that I have betrayed righteous blood." Their
answer was: "What is that to us, see thou to that." What other reply do you give, when one
guilty of a smaller sin confesses his deed to you? What do you answer but this: "What is
that to us, see thou to that"? The halter followed on those words, but the punishment is
all the more severe, the smaller the sin is.

28. But if they be not converted, do you at least repent, who by many a slip have fallen
from the lofty pinnacle of innocence and faith. We have a good Lord, Whose will it is to
forgive all, Who called you by the prophet, and said: "I, even I, am He that blotteth out
transgressions, and I will not remember, but do thou remember, and let us plead together."

CHAPTER V.

As to the words of St. Peter to Simon Magus, from which the Novatians infer that there was
no forgiveness for the latter, it is pointed out that St. Peter, knowing his evil heart,
might well use words of doubt, and then by some Old Testament instances it is pointed out
that "perchance" does not exclude forgiveness. The apostles transmitted to us that
penitence, the fruits of which are shown in the case of David. St. Ambrose then adduces
the example of the Ephraimites, whose penitence must be followed in order to gain the
divine mercy and the sacraments. 29. The Novatians bring up a question from the words of
the Apostle Peter. Because he said, "if perchance," they think that he did not imply that
forgiveness would be granted on repentance. But let them consider concerning whom the
words were spoken: of Simon, who did not believe through faith, but was meditating
trickery. So too the Lord to him who said, "Lord, I will follow Thee withersoever Thou
goest," replied, "Foxes have holes." For e knew that the man's sincerity was not wholly
perfect. If, then, the Lord refused to him who was not baptized permission to follow Him,
because He saw that he was not sincere, do you wonder that the Apostle did not absolve him
who after baptism was guilty of deceit, and whom he declared to be still in the bond of
iniquity?

30. But let this be my answer to them. As to myself, I say that Peter did not doubt, and I
do not think that so great a question can be burked by the questionable interpretation of
a single word. For if they think that Peter doubted, did God doubt, Who said to the
prophet Jeremiah: "Stand in the court of the Lord's house, and thou shall give an answer
to all Judah, to those who come to worship in the Lord's house, even all the words which I
have appointed for thee to answer them. Keep not back a word, perchance they will hearken
and be converted." Let them say, then, that God also knew not what would happen. 31. But
ignorance is not implied in that word, but the common custom of holy Scripture is
observed, in order to simplicity of utterance. Inasmuch as the Lord says also to Ezekiel:
"Son of man, I will send thee unto the house of Israel, to those who have angered Me, both
themselves and their fathers, unto this day, and thou shall say unto them, Thus saith the
Lord, if perchance they will hear and be afraid." Did He not know that they could or could
not be converted? So, then, that expression is not always a proof of doubt.

32 Lastly, the wise men of this world, who stake all their reputation on expressions and
words, do not everywhere use the Latin word forte, "perchance," or its Greek equivalent
taxa, as an expression of doubt. And so they say that their earliest poet used the words,
... h taxa xhrh ... esomai, which is, "I shall soon be a widow;" and the passage goes on:
... taxa gar se katakneousin 'Axaioi pantej eformhqentej. But he had no doubt that when
all were Joining in the attack one might well be laid low by all. 33. But let us use our
own instances rather than foreign ones. You find in the Gospel that the Son Himself says
of the Father (when He had sent His servants to His vineyard, and they had been slain),
that the Father said, "I will send My well-beloved Son, perchance they will reverence
Him." And in another place the Son says of Himself: "Ye know neither Me nor My Father; for
if ye knew Me, ye would perchance know My Father also."

34. If, then, Peter used those words which were used by God without any prejudice to His
knowledge, why should we not assume that Peter also used them without prejudice to his
belief? For he could not doubt concerning the gift of Christ, Who had given him the power
of forgiving sins; especially since he was bound not to leave any place for the craftiness
of heretics who desire to deprive men of hope, in order the more easily to insinuate into
the despairing their opinion as to the reiteration of baptism. 35. But the apostles,
having this baptism according to the direction of Christ, taught repentance, promised
forgiveness, and remitted guilt, as David taught when he said: "Blessed are they whose
transgressions are forgiven, and whose sins are covered. Blessed is the man to whom the
Lord hath not imputed sin." He calls each blessed both him whose sins are remitted by the
font, and him whose sin is covered by good works. For he who repents ought not only to
wash away his sin by his tears, but also to cover and hide his former transgressions by
amended deeds, that sin may not be imputed to him.

36. Let us, then, cover our falls by our subsequent acts; let us purify ourselves by
tears, that the Lord our God may hear us when we lament, as He heard Ephraim when weeping,
as it is written: "I have surely heard Ephraim weeping." And He expressly repeats the very
words of Ephraim: "Thou hast chastised me and I was chastised, like a calf I was not
trained." For a calf disports itself, and leaves its stall, and so Ephraim was untrained
like a calf far away from the stall; because he had forsaken the stall of the Lord,
followed Jeroboam, and worshipped the calves, which future event was prophetically
indicated through Aaron, namely, that the people of the Jews would fall after this manner.
And so repenting, Ephraim says: "Turn Thou me, and I shall be turned, for Thou art the
Lord my God. Surely in the end of my captivity I repented, and after I learned I mourned
over the days of confusion, and subjected myself to Thee because I received reproach and
made Thee known."

37. We see how to repent, with what words and with what acts, that the days of sin are
called "days of confusion;" for there is confusion when Christ is denied. 38. Let us,
then, submit ourselves to God, and not be subject to sin, and when we ponder the
remembrance of our offences, let us blush as though at some disgrace, and not speak of
them as a glory to us, as some boast of overcoming modesty, or putting down the feeling of
justice. Let our conversion be such, that we who did not know God may now ourselves
declare Him to others, that the Lord, moved by such a conversion on our part, may answer
to us: "Ephraim is from youth a dear son, a pleasant child, for since My words are
concerning him, I will verily remember him, therefore have I hastened to be over him; I
will surely have mercy on him, saith the Lord."

39. And what mercy He promises us, the Lord also shows, when He says further on: "I have
satiated every thirsty soul, and have satisfied every hungry soul. Therefore, I awaked and
beheld, and My sleep was sweet unto Me." We observe that the Lord promises His sacraments
to those who sin. Let us, then, all be converted to the Lord.

CHAPTER VI.

St. Ambrose teaches out of the prophet Isaiah what they must do who have fallen. Then
referring to our Lord's proverbial expression respecting piping and dancing, he condemns
dances. Next by the example of Jeremiah he sets forth the necessary accompaniments of
repentance. And lastly, in order to show the efficacy of this medicine of penance, he
enumerates the names of many who have used it for themselves or for others. 40. But if
they be not converted, do you at least repent, who by many a slip have fallen from the
lofty pinnacle of innocence and faith. We have a good Lord, Whose will it is to forgive
all, Who called you by the prophet and said: "I, even I, am He that blotteth out thy
transgressions, and I will not remember, but do thou remember that we may plead together."
"I," He says, "will not remember, but do thou remember," that is to say, "I do not recall
those transgressions which I have forgiven thee, which are covered, as it were, with
oblivion, but do thou remember them. I will not remember them because of My grace, do thou
remember them in order to correction; remember, thou mayest know that the sin is forgiven,
boast not as though innocent, that thou aggravate not the sin, but thou wilt be justified,
confess thy sin." For a shamefaced confession of sins looses the bands of transgression.

41. You see what God requires of you, that you remember that grace which you have
received, and boast not as though you had not received it. You see by how complete a
promise of remission He draws you to confession. Take heed, lest by resisting the
commandments of God you fall into the offence of the Jews, to whom the Lord Jesus said:
"We piped to you and ye danced not; we wailed and ye wept not." 42. The words are ordinary
words, but the mystery is not ordinary. And so one must be on one's guard, lest, deceived
by any common interpretation of this saying, one should suppose that the movements of
wanton dances and the madness of the stage were commended; for these are full of evil in
youthful age. But the dancing is commended which David practised before the ark of God.
For everything is seemly which is done for religion, so that we need be ashamed of no
service which tends to the worship and honouring of Christ.

43. Dancing, then, which is an accompaniment of pleasures and luxury, is not spoken of,
but spiritually such as that wherewith one raises the eager body, and suffers not the
limbs to lie slothfully on the ground, nor to grow stiff in their accustomed tracks. Paul
danced spiritually, when for us he stretched forward, and forgetting the things which were
behind, and aiming at those which were before, he pressed on to the prize of Christ. And
you, too, when you come to baptism, are warned to raise the hands, and to cause your feet
wherewith you ascend to things eternal to be swifter. This dancing accompanies faith, and
is the companion of grace. 44. This, then, is the mystery. "We piped to you," singing in
truth the song of the New Testament, "and ye danced not." That is, did not raise your
souls to the spiritual grace. "We wailed, and ye wept not." That is, ye did not repent.
And therefore was the Jewish people forsaken, because it did not repent, and rejected
grace. Repentance came by John, grace by Christ. He, as the Lord, gives the one; the other
is proclaimed, as it were, by the servant. The Church, then, keeps both that it may both
attain to grace and not cast away repentance, for grace is the gift of One Who confers it;
repentance is the remedy of the sinner.

45. Jeremiah knew that penitence was a great remedy, which he in his Lamentations took up
for Jerusalem, and brings forward Jerusalem itself as repenting, when he says: "She wept
sore in the night, and her tears are on her cheeks, nor is there one to comfort her of all
who love her. The ways of Sion do mourn." And he says further: "For these things I weep,
my eyes have grown dim with weeping, because he who used to comfort me is gone far from
me." We notice that he thought this the bitterest addition to his woes, that he who used
to comfort the mourner was gone far from him. How, then, can you take away the very
comfort by refusing to repentance the hope of forgiveness? 46. But let those who repent
learn how they ought to carry it out, with what zeal, with what affection, with what
intention of mind, with what shaking of the inmost bowels, with what conversion of heart:
"Behold," he says, "O Lord, that I am in distress, my bowels are troubled by my weeping,
my heart is turned within me."

47. Here you recognize the intention of the soul, the faithfulness of the mind, the
disposition of the body: "The elders of the daughters of Sion sat," he says, "upon the
ground, they put dust upon their heads, they girded themselves with haircloth, the princes
hung their heads to the ground, the virgins of Jerusalem fainted with weeping, my eyes
grew dim, my bowels were troubled, my glory was poured on the earth." 48. So, too, did the
people of Nineveh mourn, and escaped the destruction of their city. Such is the remedial
power of repentance, that God seems because of it to change His intention. To escape is,
then, in your own power; the Lord wills to be entreated, He wills that men should hope in
Him, He wills that supplication should be made to Him. Thou art a man, and wiliest to be
asked to forgive, and dost thou think that God will pardon thee without asking Him?

49. The Lord Himself wept over Jerusalem, that, inasmuch as it would not weep itself, it
might obtain forgiveness through the tears of the Lord. He wills that we should weep in
order that we may escape, as you find it in the Gospel: "Daughters of Jerusalem, weep not
for Me, but weep for yourselves." 50. David wept, and obtained of the divine mercy the
removal of the death of the people who were perishing, when of the three things proposed
for his choice he selected that in which he might have the most experience of the divine
mercy. Why do you blush to weep for your sins, when God commanded even the prophets to
weep for the people? 51. And, lastly, Ezekiel was bidden to weep for Jerusalem, and he
took the book, at the beginning of which was written "Lamentation, and melody, and woe,"
two things sad and one pleasant, for he shall be saved in the future who has wept most in
this age. "For the heart of the wise is in the house of mourning, and the heart of fools
in the house of feasting." And the Lord Himself said: "Blessed are ye that weep now, for
ye shall laugh."

CHAPTER VII.

An exhortation to mourning and confession of sins for Christ is moved by these and the
tears of the Church. Illustration from the story of Lazarus. After showing that the
Novatians are the successors of those who planned to kill Lazarus, St. Ambrose argues that
the full forgiveness of every sin is signified by the odour of the ointment poured by Mary
on the feet of Christ; and further, that the Novatian heretics find their likeness in
Judas, who grudged and envied when others rejoiced. 52. Let us, then, mourn for a time,
that we may rejoice for eternity. Let us fear the Lord, let us anticipate Him with the
confession of our sins, let us correct our backslidings and amend our faults, lest of us
too it be said: "Woe is me, my soul, for the godly man is perished from the earth, and
there is none amongst men to correct them."

53. Why do you fear to confess your sins to our good Lord? "Set them forth," He says,
"that thou mayest be justified." The rewards of justification are set before him who is
still guilty of sin, for he is justified who voluntarily confesses his own sin; and
lastly, "the just man is his own accuser in the beginning of his speaking." The Lord knows
all things, but He waits for your words, not that He may punish, but that He may pardon.
It is not His will that the devil should triumph over you and accuse you when you conceal
your sins. Be beforehand with your accuser: if youaccuse yourself, you will fear no
accuser; if you report yourself, though you were dead you shall live. 54. Christ will come
to your grave, and if He finds there weeping for you Martha the woman of good service, and
Mary who carefully heard the Word of God, like holy Church which has chosen the best part,
He will be moved with compassion, when at your death He shall see the tears of many and
will say: "Where have ye laid him?" that is to say, in what condition of guilt is he? in
which rank of penitents? I would see him for whom ye weep, that he himself may move Me
with his tears. I will see if he is already dead to that sin for which forgiveness is
entreated.

55. The people will say to Him, "Come and see." What is the meaning of "Come"? It means,
Let forgiveness of sins come, let the life of the departed come, the resurrection of the
dead, let Thy kingdom come to this sinner also. 56. He will come and will command that the
stone be taken away which his fall has laid on the shoulders of the sinner. He could have
removed the stone by a word of command, for even inanimate nature is wont to obey the
bidding of Christ. He could by the silent power of His working have removed the stone of
the sepulchre, at Whose Passion the stones being suddenly removed many sepulchres of the
dead were opened, but He bade men remove the stone, in very truth indeed, that the
unbelieving might believe what they saw, and see the dead rising again, but in a type that
He might give us the power of lightening the burden of sins, the heavy pressure as it were
upon the guilty. Ours it is to remove the burdens, His to raise again, His to bring forth
from the tombs those set free from their bands.

57. So the Lord Jesus, seeing the heavy burden of the sinner, weeps, for the Church alone
He suffers not to weep. He has compassion with His beloved, and says to him that is dead,
"Come forth," that is, "Thou who liest in darkness of conscience, and in the squalor of
thy sins, as in the prison-house of the guilty, come forth, declare thy sins that thou
mayest be justified. "For with the mouth confession is made unto salvation." 58. If you
have confessed at the call of Christ the bars will be broken, and every chain loosed, even
the stench of the bodily corruption be grievous. For he had been dead four days and his
flesh stank in the tomb; but He Whose flesh saw no corruption was three days in the
sepulchre, for He knew no evils of the flesh, which consists of the substances of the four
elements. However great, then, the stench of the dead body may be, it is all done away so
soon as the sacred ointment has shed its odour; and the dead rises again, and the command
is given to loose his hands who till now was in sin; the covering is taken from his face
which veiled the truth of the grace which he had received. But since he has received
forgiveness, the command is given to uncover his face, to lay bare his features. For he
whose sin is forgiven has nothing whereof to be ashamed.

59. But in the presence of such grace given by the Lord, of such a miracle of divine
bounty, when all ought to have rejoiced, the wicked were stirred up and gathered a council
against Christ, and wished moreover to kill Lazarus also. Do you not recognize that you
are the successors of those whose hardness you inherit? For you too are angry and gather a
council against the Church, because you see the dead come to life again in the Church, and
to be raised again by receiving forgiveness of their sins. And thus, so far as? you, you
desire to slay again through envy those who are raised to life. 60. But Jesus does not
revoke His benefits, nay, rather He amplifies them by additions of His liberality, He
anxiously revisits him who was raised again, and rejoicing in the gift of the restored
life, He comes to the feast which His Church has prepared for Him, at which he who had
been dead is found as one amongst those sitting down with Christ.

61. Then all wonder who look upon him with the pure gaze of the mind, who are free from
envy, for such children the Church has. They wonder, as I said, how he who yesterday and
the day before lay in the tomb is one of those sitting with the Lord Jesus. 62. Mary
herself pours ointment on the feet of the Lord Jesus. Perchance for this reason on His
feet, because one of the lowliest has been snatched from death, for we are all the body of
Christ, but others perchance are the more honourable members. The Apostle was the mouth of
Christ, for he said,"Ye seek a proof of Christ that speaketh in me." The prophets through
whom He spake of things to come were His month, would that I might be found worthy to be
His foot, and may Mary pour on me her precious ointment, and anoint me and wipe away my
sin.

63. What, then, we read concerning Lazarus we ought to believe of every sinner who is
converted, who, though he may have been stinking, nevertheless is cleansed by the precious
ointment of faith. For faith has such grace that there where the dead stank the day
before, now the whole house is filled with good odour. 64. The house of Corinth stank,
when it was written concerning it: "It is reported that there is fornication among you,
and such fornication as is not even among the Gentiles." There was a stench, for a little
leaven had corrupted the whole lump. A good odour began when it was said: "If ye forgive
anything to any one I forgive also. For what I also have forgiven, for your sakes have I
done it in the person of Christ." And so, the sinner being set free, there was great joy
in that place, and the whole house was filled with the odour of the sweetness of grace.
Wherefore the Apostle, knowing well that he had shed upon all the ointment of apostolic
forgiveness, says: "We are a sweet savour of Christ unto God in them that are saved."

65. At the pouring forth, then, of this ointment all rejoice; Judas alone speaks against
it. So, too, now he who is a sinner speaks against it, he who is a traitor blames it, but
he is himself blamed by Christ, as he knows not the remedy of the Lord's death, and
understands not the mystery of that so great burial. For the Lord both suffered and died
that He might redeem us from death. This is manifest from themost excellent value from His
death, which is sufficient for the absolution of the sinner, and hisrestoration to fresh
grace; so that all may come and wonder at his sitting at table with Christ, and may praise
God, saying: "Let us eat and feast, for he was dead and is alive again, had perished and
is found." But any one devoid of faith objects: "Why does He eat with publicans and
sinners?" This is his answer: "They that are whole have no need of the physician, but they
that are sick."

CHAPTER VIII.

In urging repentance St. Ambrose turns to his own case, expressing the wish that he could
wash our Lord's feet like the woman in the Gospel, which is a great pattern of penitence,
though such as cannot attain to it find acceptance. He prays for himself, especially that
he may sorrow with sinners, who are better than himself. Those for whom Christ died are
not to be contemned. 66. Show, then, your wound to the Physician that He may heal it.
Though you show it not, He knows it, but waits to hear your voice. Do away your scars by
tears. Thus did that woman in the Gospel, and wiped out the stench of her sin; thus did
she wash away her fault, when washing the feet of Jesus with her tears. 67. Would that
Thou, Lord Jesus, mightest reserve for me the washing off from Thy feet of the stains
contracted since Thou walkest in me! O that Thou mightest offer to me to cleanse the
pollution which I by my deeds have caused on Thy steps! But whence can I obtain living
water, wherewith I may wash Thy feet? If I have no water I have tears, and whilst with
them I wash Thy feet I trust to cleanse myself. Whence is it that Thou shouldst say to me:
"His sins which are many are forgiven, because he loved much"? I confess that I owe more,
and that more has been forgiven me who have been called to the priesthood from the tumult
and strife of the law courts and the dread of public administration; and therefore I fear
that I may be found ungrateful, if I, to whom more has been forgiven, love less.

68. But all are not able to equal that woman, who was deservedly preferred even to Simon,
who was giving the feast to the Lord; who gave a lesson to all who desire to gain
forgiveness, by kissing the feet of Christ, washing them with her tears, wiping them with
her hair, and anointing them with ointment. 69. In a kiss is the sign of love, and
therefore the Lord Jesus says: "Let her kiss Me with the kisses of her mouth." What is the
meaning of the hair, but that you may learn that, having laid aside all the pomp of
worldly trappings, you must implore pardon, throw yourself on the earth with tears, and
prostrate on the ground move pity. In the ointment, too, is set forth the savour of a good
conversation. David was a king, yet he said: "Every night will I wash my bed, I will water
my couch with tears." And therefore he obtained such a favour, as that of his house the
Virgin should be chosen, who by her child-bearing should bring forth Christ for us.
Therefore is this woman also praised in the Gospel.

70. Nevertheless if we are unable to equal her, the Lord Jesus knows also how to aid the
weak, when there is no one who can prepare the feast, or bring the ointment, or carry with
her a spring of living water. He comes Himself to the sepulchre. 71. Would that Thou
wouldst vouchsafe to come to this sepulchre of mine, O Lord Jesus, that Thou wouldst wash
me with Thy tears, since in my hardened eyes I possess not such tears as to be able to
wash away my offence. If Thou shalt weep for me l shall be saved; if I am worthy of Thy
tears I shall cleanse the stench of all my offences; if I am worthy that Thou weep but a
little, Thou wilt call me out of the tomb of this body and will say: "Come forth," that my
meditations may not be kept pent up in the narrow limits of this body, but may go forth to
Christ, and move in the light, that I may think no more on works of darkness but on works
of light. For he who thinks on sins endeavours to shut himself up within his own
consciousness.

72. Call forth, then, Thy servant. Although bound with the chain of my sins I have my feet
fastened and my hands tied; being now buried in dead thoughts and works, yet at Thy call I
shall go forth free, and shall be found one of those sitting at Thy feast, and Thy house
shall be filled with precious ointment. If Thou hast vouchsafed to redeem any one, Thou
wilt preserve him. For it shall be said, "See, he was not brought up in the bosom of the
Church, nor trained from childhood, but hurried from the judgment-seat, brought away from
the vanities of this world, growing accustomed to the singing of the choir instead of the
shout of the crier, but he continues in the priesthood not by his own strength, but by the
grace of Christ, and sits among the guests at the heavenly table. 73. Preserve, O Lord,
Thy work, guard the gift which Thou hast given even to him who shrank from it. For I knew
that I was not worthy to be called a bishop, because I had devoted myself to this world,
but by Thy grace I am what I am. And I am indeed the least of all bishops, and the lowest
in merit; yet since I too have undertaken some labour for Thy holy Church, watch over this
fruit, and let not him whom when lost Thou didst call to the priesthood, to be lost when a
priest. And first grant that I may know how with inmost affection to mourn with those who
sin; for this is a very great virtue, since it is written: "And thou shall not rejoice
over the children of Judah in the day of their destruction, and speak not proudly in the
day of their trouble." Grant that so often as the sin of any one who has fallen is made
known to me I may suffer with him, and not chide him proudly, but mourn and weep, so that
weeping over another I may mourn for myself, saying, "Tamar hath been more righteous than
I."

74. Perchance a maiden may have fallen, deceived and hurried away by those occasions which
are the sources of sins. Well, we who are older sin too. In us, too, the law of this flesh
wars against the law of our mind, and makes us captives of sin, so that we do what we
would not. Her youth is an excuse for her, I now have none, for she ought to learn, we
ought to teach. So that "Tamar hath been more righteous than I." 75. We inveigh against
some one's covetousness, let us call to mind whether we ourselves have never done anything
covetously; and if we have, since covetousness is the root of all evils, and is working in
our bodies like a serpent secretly under the earth, let each of us say: "Tamar hath been
more righteous than I." 76. If we have been seriously moved against any one, a layman may
act hastily for a smaller matter than a bishop. Let us ponder that with ourselves and say,
He who is reproved for quick temper is more righteous than I. For if we thus speak, we
guard ourselves against this, that the Lord Jesus or one of His disciples should say to
us: "Thou beholdest the mote in thy brother's eye, but beholdest not the beam which is in
thine own eye. Thou hypocrite, cast out first the beam out of thine own eye, and then
shalt thou see to cast out the mote out of thy brother's eye."

77. Let us, then, not be ashamed to say that our fault is more serious than that of him
whom we think we must reprove, for this is what Judah did who reprimanded Tamar, and
remembering his own fault said: "Tamar is more righteous than I." In which saying there is
a deep mystery and a moral precept; and therefore is his offence not reckoned to him,
because he accused himself before he was accused by others. 78. Let us, then, not rejoice
over the sin of any one, but rather let us mourn, for it is written: "Rejoice not against
me, O my enemy, because I have fallen, for I shall arise; for if I sit in darkness the
Lord shall be a light unto me, I will bear the indignation of the Lord, because I have
sinned against Him, until He maintain my cause, and execute judgment for me, and bring me
forth to the light. and I shall behold His righteousness. Mine enemy, too, shall see it
and shall be covered with confusion, which said unto me, Where is the Lord thy God? Mine
eyes shall behold her, and she shall be for treading down as the mire in the streets," And
this not unreservedly, for he who rejoices at the fall of another rejoices at the victory
of the devil. Let us, then, rather mourn when we hear that one has perished for whom
Christ died, Who despises not even the straw in time of harvest.

79. O that He may not cast away this straw at His harvest, the empty stalks of my produce;
but may He gather it in, as is said by some one: "Woe is me, for I am become as one that
gathereth straw in harvest, and grape gleanings in the vintage," that He may eat of the
firstfruits at least of His grace in me, though He approve not the later fruit.

CHAPTER IX.

In what way faith is necessary for repentance. Means for paying our debts, in which work,
prayer, tears, and fasting are of more value than money. Some instances are adduced, and
St. Ambrose declares that generosity is profitable, but only when joined with faith; it
is, moreover, liable to certain defects. He goes on to speak of some defects in
repentance, such as too great haste in seeking reconciliation, considering abstinence from
sacraments all that is needed, of committing sin in hope of repenting later. 80. So, then,
it is fitting for us to believe both that sinners must repent and that forgiveness is to
be given on repentance, yet still as hoping for forgiveness as granted upon faith, not as
a debt, for it is one thing to earn, and an other presumptuously to claim a right. Faith
asks for forgiveness, as it were, by covenant, but presumption is more akin to demand than
to request. Pay first that which you owe, that you may be in a position to ask for what
you have hoped. Come with the disposition of an honest debtor, that you may not contract a
fresh liability, but may pay that which is due of the existing debt with the possessions
of your faith.

81. He who owes a debt to God has more help towards payment than he whets indebted to man.
Man requires money for money, and this is not always at the debtor's command. God demands
the affection of the heart, which is in our own power. No one who owes a debt to God is
poor, except one who has made himself poor. And even if he have nothing to sell, yet has
he wherewith to pay. Prayer, fasting, and tears are the resources of an honest debtor, and
much more abundant than if one from the price of his estate offered money without faith.
82. Ananias was poor, when after selling his land he brought the money to the apostles,
and was not able with it to pay his debt, but involved himself the more. That widow was
rich who cast her two small pieces into the treasury, of whom Christ said: "This poor
widow hath cast in more than they all." For God requires not money but faith.

83. And I do not deny that sins may be l diminished by liberal gifts to the poor, but only
if faith commend what is spent. For what would the giving of one's whole property benefit
without charity? 84. There are some who aim at the credit of generosity for pride alone,
because they wish thereby to gain the good opinion of the multitude for leaving nothing to
themselves; but whilst they are seeking rewards in this life, they are laying up none for
the life to come, and having received their reward here they cannot hope for it there. 85.
Some again, having, through impulsive excitement and not after long consideration, given
their possessions to the Church, think that they can claim them back. These gain neither
the first nor the second reward, for the gift was made thoughtlessly, its recall
sacrilegiously. 86. Some repent of having distributed their property to the poor. But they
who are doing penance must not repent of this, lest they repent of their own repentance.
For many seek for penance through fear of future punishment, being conscious of their
sins, and having received their penance are held back by fear of the public entreaties.
These persons seem to have sought for repentance for their evil deeds, but to exercise it
for their good ones.

87. Some seek penance because they wish to be at once restored to communion. These wish
not so much to loose themselves as to bind the priest, for they do not put off the guilt
from their own conscience, but lay it on that of the priest, to whom the command is given:
"Give not that which is holy to the dogs, neither cast your pearls before the swine;" that
is to say, that partaking of the holy Communion is not to be allowed to those polluted
with impurity. 88. And so one may see those walking in other attire, who ought to be
weeping and groaning because they had defiled the robe of sanctification and grace; and
women loading their ears with pearls, and weighing down their necks, who had better have
bent to Christ than to gold, and who ought to be weeping for themselves, because they have
lost the pearl from heaven.

89. There are, again, some who think that it is penitence to abstain from the heavenly
sacraments. These are too cruel judges of themselves, who prescribe a penalty for
themselves but refuse the remedy, who ought to be mourning over their self-imposed
penalty, because it deprives them of heavenly grace. 90. Others think that licence is
granted them to sin, because the hope of penitence is before them, whereas penitence is
the remedy, not an incentive to sin. For the salve is necessary for the wound, not the
wound for the salve, since a salve is sought because of the wound, the wound is not wished
for on account of the salve. The hope which is put off to a future season is but feeble,
for every season is uncertain, and hope does not outlive all time.

CHAPTER X.

In order to do away with the feeling of shame which holds back theguilty from public
penance, St. Ambrose points out the advantage of prayers offered by the whole Church, and
sets forth the example of saints who have sorrowed. Then, after reproving those who
imagine that penance may be often repeated, he points on the difficulty of repentance, and
how it is to be carried out. 91. Can any one endure that you should blush to entreat God,
when you do not blush to entreat a man? That you should be ashamed to entreat Him Who
knows you fully, when you are not ashamed to confess your sins to a man who knows you not?
Do you shrink from witnesses and sympathizers in your prayers, when, if you have to
satisfy a man, you must visit many and entreat them to be kind enough to intervene; when
you throw yourself at a man's knees, kiss his feet, bring your children, still unconscious
of guilt, to entreat also for their father's pardon? And you disdain to do this in the
Church in order to entreat God, in order to gain for yourself the support of the holy
congregation; where there is no cause for shame, except indeed not to confess, since we
are all sinners, amongst whom he is the most praiseworthy who is the most humble; he is
the most just who feels himself the lowest.

92. Let the Church, our Mother, weep for you, and wash away your guilt with her tears; let
Christ see you mourning and say, "Blessed are ye that are sad, for ye shall rejoice." It
pleases Him that many should entreat for one. In the Gospel, too, moved by the widow's
tears, because many were weeping for her, He raised her son. He heard Peter more quickly
when He raised Dorcas, because the poor were mourning over the death of the woman. He also
forthwith forgave Peter, for he wept most bitterly. And if you weep bitterly Christ will
look upon you and your guilt shall leave you. For the application of pain does away with
the enjoyment of the wickedness and the delight of the sin. And so while mourning over our
past sins we shut the door against fresh ones, and from the condemnation of our guilt
there arises as it were a training in innocence.

93. Let, then, nothing call you away from penitence, for this you have in common with the
saints, and would that such sorrowing for sin as that of the saints were copied by you.
David, as it were, "ate ashes for bread, and mingled his drink with weeping," and
therefore now rejoices the more because he wept the more: "Mine eyes ran down," he said,
"with rivers of water." 94. John wept sore, and, as he tells us, the mysteries of Christ
were revealed to him. But that woman who, when she was in sin and ought to have wept,
nevertheless rejoiced, and covered herself with a robe of purple and scarlet, and adorned
herself with much gold and precious stones, now mourns the misery of eternal weeping. 95.
Deservedly are they blamed who think that they often do penance, for they are wanton
against Christ. For if they went through their penance in truth, they would not think that
it could be repeated again; for as there is but one baptism, so there is but one course of
penance, so far as the outward practice goes, for we must repent of our daily faults, but
this latter has to do with lighter faults, the former with such as are graver.

96. But I have more easily found such as had preserved their innocence than such as had
fittingly repented. Does any one think that that is penitence where there still exists the
striving after earthly honours, where wine flows, and even conjugal connection takes
place? The world must be renounced; less sleep must be indulged in than nature demands; it
must be broken by groans, interrupted by sighs, put aside by prayers; the mode of life
must be such that we die to the usual habits of life. Let the man deny himself and be
wholly changed, as in the fable they relate of a certain youth, who left his home because
of his love for a harlot, and, having subdued his love, returned; then one day meeting his
old favourite and not speaking to her, she, being surprised and supposing that he had not
recognized her, said, when they met again, "It is I." "But," was his answer, "I am not the
former I."

97. Well then did the Lord say: "If any man will come after Me, let him deny himself, and
take up his cross and follow Me." For they who are dead and buried in Christ ought not
again to make their conclusions as though. living in the world. "Touch not," it is said,
"nor attend to those things which tend to corruption by their very use, for the very
customs of this life corrupt integrity."

CHAPTER XI.

The possibility of repentance is a reason why baptism should not be deferred to old age, a
practice which is against the will of God in holy Scripture. But it is of no use to
practise penance whilst still serving lusts. These must be first subdued. 98. Good, then,
is penitence, and if there were no place for it, every one would defer the grace of
cleansing by baptism to old age. And a sufficient reason is that it is better, to have a
robe to mend, than none to put on; but as that which has been repaired once is restored,
so that which is frequently mended is destroyed. 99. And the Lord has given a sufficient
warning to those who put off repentance, when He says: "Repent ye, for the kingdom of
heaven is at hand." We know not at what hour the thief will come, we know not whether our
soul may be required of us this next night. God cast Adam out of Paradise immediately
after his fault; there was no delay. At once the fallen were severed from all their
enjoyments that they might do penance; at once God clothed them with garments of skins,
not of silk.

100. And what reason is there for putting off is it that you may sin yet more? Then
because God is good you are evil, and "despise the riches of His goodness and long-
suffering." But the goodness of the Lord ought rather to draw you to repentance. Wherefore
holy David says to all: "Come, let us worship and fall down beford Him, and mourn before
our Lord Who made us." But for a sinner who has died without repentance, because nothing
remains but to mourn grievously and to weep, you find him groaning and saying: "O my son
Absalom I my son Absalom!" For him who is wholly dead mourning is without alleviation.
101. But of those who as exiles and banished from their ancestral homes, which the holy
law of Moses had assigned them, will be entangled in the errors of the world, you hear him
saying: "By the waters of Babylon we sat down and wept, when we remembered Zion." He sets
forth the wailings of those who have fallen, and shows that they who are living in this
condition of passing time and changing circumstances ought to repent, after the example of
those who, as a reward for sin, had been led into miserable captivity.

102. But nothing causes such exceeding grief as when any one, lying under the captivity of
sin, calls to mind whence he has fallen, because he turned aside to carnal and earthly
things, instead of directing his mind in the beautiful ways of the knowledge of God. 103.
So you find Adam concealing himself, when he knew that God was present, and wishing to be
hidden when called by God with that voice which wounded the soul of him who was hiding:
"Adam, where art thou?" That is to say, Wherefore hidest thou thyself? Why art thou
concealed? Why dost thou avoid Him, Whom thou once didst long to see? A guilty conscience
is so burdensome that it punishes itself without a judge, and wishes for covering, and yet
is bare before God. 104. And so no one in a state of sin ought to claim a right to or the
use of the sacraments, for it is written: "Thou hast sinned, be still." As David says in
the Psalm lately quoted: "We hanged our harps upon the willows in the midst thereof;" and
again: "How shall we sing the Lord's song in a strange land?" For if the flesh wars
against the mind, and is not subject to the guidance of the Spirit, that is a strange land
which is not subdued by the toil of the cultivator, and so cannot produce the fruits of
charity, patience, and peace. It is better, then, to be still when you cannot practise the
works of repentance, lest in the very acts of repentance there be that which afterward
will need further repentance. For if it be once entered upon and not rightly carried out,
it obtains not the result of a first repentance and takes away the use of a later one.

105. When, then, the flesh resists, the soul must be intent upon God, and if results do
not follow, let not faith fail. And if the enticements of the flesh come upon us, or the
powers of the enemy attack us, let the soul keep in submission to God. For we are then
specially oppressed when the flesh yields. And some there are who trouble heavily the
wretched soul, seeking to deprive it of all protection. To which case the words apply:
"Ruse it, ruse it, even to the foundations." 106. And David, pitying her,, says: "O
wretched daughter of Babylon." Wretched indeed, as being the daughter of Babylon, when she
ceased to be the daughter of Jerusalem. And yet he calls for a healer for her, and says:
"Blessed is he who shall take thy little ones and dash them against the rock." That is to
say, shall dash all corrupt and filthy thoughts against Christ, Who by His fear and His
rebuke will break down all motions against reason, so as, if any one is seized by an
adulterous love, to extinguish the fire, that he may by his zeal put away the love of a
harlot, and deny himself that he may gain Christ.

107. We have then learned that we must do penance, and this at a time when the heat of
luxury and sin is giving way; and that we, when under the dominion of sin, must show
ourselves God fearing by refraining, rather than allowing ourselves in evil practices. For
if it is said to Moses when he was desiring to draw nearer: "Put off thy shoes from off
thy feet," how much more must we free the feet of our soul from the bonds of the body, and
clear our steps from all connection with this world.


CONCERNING VIRGINS
==================

CONCERNING VIRGINS Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

CHAPTER I.

St. Ambrose, reflecting upon the account he will have to give of his talents, determines
to write, and consoles himself with certain examples of God's mercy. Then recognizing his
own deficiencies desires that he may be dealt with like the fig-tree in the Gospel, and
expresses a hope that words will not fail him in his endeavour to preach Christ. 1. If,
according to the decree of heavenly truth, we have to give account of every idle word
which we have spoken, and if every servant will incur no small blame when his lord
returns, who, either like a timid money-lender or covetous owner, has hidden in the earth
the talents of spiritual grace which were entrusted to him in order that they might be
multiplied by increasing interest, I, who, although possessed of but moderate ability, yet
have a great necessity laid on me of making increase of the sayings of God entrusted to
me, must rightly fear lest an account of the profit of my words be demanded of me,
especially seeing that the Lord exacts of us effort, not profit. Wherefore I determined to
write something, since, too, my words are listened to with greater risk to modesty than
when they are written, for a book has no feeling of modesty.

2. And so distrusting indeed my own ability, but encouraged by the instances of divine
mercy, I venture to compose an address, for when God willed even the ass spoke. And I will
open my mouth long dumb, that the angel may assist me also, engaged in the burdens of this
world, for He can do away with the hindrances of unskilfulness. Who in the ass did away
those of nature. In the ark of the Old Testament the priest's rod budded; with God it is
easy that in Holy Church a flower should spring from our knots also. And why should we
despair that God should speak in men, Who spoke in the thorn bush? God did not despise the
bush, and would He might give light also to my thorns. Perhaps some may wonder that there
is some light even in our thorns; some our thorns will not burn; there will be some whose
shoes shall be put off their feet at the sound of my voice, that the steps of the mind may
be freed from bodily hindrances.

3. But these things are gained by holy men. Would that Jesus would cast a glance upon me
still lying under that barren fig-tree, and that my fig-tree might also after three years
bear fruit. But whence should sinners have so great hope? Would that at least that Gospel
dresser of the vineyard, perhaps already bidden to cut down my fig-tree, would let it
alone this year also, until he dig about it and dung it, that he may perchance lift the
helpless out of the dust, and lift the poor out of the mire. Blessed are they who bind
their horses under the vine and olive, consecrating the course of their labours to light
and joy: the fig-tree, that is, the tempting attraction of the pleasures of the world,
still overshadows me, low in height, brittle for working, soft for use, and barren of
fruit. 4. And perhaps some one may wonder why I, who cannot speak, venture to write. And
yet if we consider what we read in the writings of the Gospel, and the deeds of the
priests, and the holy prophet Zacharias is taken as an instance, he will find that there
is something which the voice cannot explain, but the pen can write. And if the name John
restored speech to his father, I, too, ought not to despair that although dumb I may yet
receive speech, if I speak of Christ, of Whom, according to the prophet's word: "Who shall
declare the generation?" And so as a servant I will announce the family of the Lord, for
the Lord has consecrated to Himself a family even in this body of humanity replete with
frailty.

CHAPTER II.

This treatise has a favourable beginning, since it is the birthday of the holy Virgin
Agnes, of whose name, modesty, and martyrdom St. Ambrose speaks in commendation, but more
especially of her age, seeing that she, being but twelve years old, was superior to
terrors, promises, tortures, and death itself, with a courage wholly worthy of a man. 5.
And my task begins favourably, that since to-day is the birthday of a virgin, I have to
speak of virgins, and the treatise has its beginning from this discourse. It is the
birthday of a martyr, let us offer the victim. It is the birthday of St. Agnes, let men
admire, let children take courage, let the married be astounded, let the unmarried take an
example. But what can I say worthy of her whose very name was not devoid of bright praise?
In devotion beyond her age, in virtue above nature, she seems to me to have borne not so
much a human name, as a token of martyrdom, whereby she showed what she was to be.

6. But I have that which may assist me. The name of virgin is a title of modesty. I will
call upon the martyr, I will proclaim the virgin. That panegyric is long enough which
needs no elaboration, but is within our grasp. Let then labour cease, eloquence be silent.
One word is praise enough. This word old men and young and boys chant. No one is more
praiseworthy than he who can be praised by all There are as many heralds as there are men,
who when they speak proclaim the martyr. 7. She is said to have suffered martyrdom when
twelve years old. The more hateful was the cruelty, which spared not so tender an age, the
greater in truth was the power of faith which found evidence even in that age. Was there
room for a wound in that small body? And she who had no room for the blow of the steel had
that wherewith to conquer the steel. But maidens of that age are unable to bear even the
angry looks of parents, and are wont to cry at the pricks of a needle as though they were
wounds. She was fearless under the cruel hands of the executioners, she was unmoved by the
heavy weight of the creaking chains, offering her whole body to the sword of the raging
soldier, as yet ignorant of death, but ready for it. Or if she were unwillingly hurried to
the altars, she was ready to stretch forth her hands to Christ at the sacrificial fires,
and at the sacrilegious altars themselves, to make the sign of the Lord the Conqueror, or
again to place her neck and both her hands in the iron bands, but no band could enclose
such slender limbs.

8. A new kind of martyrdom! Not yet of fit age for punishment but already ripe for
victory, difficult to contend with but easy to be crowned, she filled the office of
teaching valour while having the disadvantage of youth. She would not as a bride so hasten
to the couch, as being a virgin she joyfully went to the place of punishment with hurrying
step, her head not adorned with plaited hair, but with Christ. All wept, she alone was
without a tear. All wondered that she was so readily prodigal of her life, which she had
not yet enjoyed, and now gave up as though she had gone through it. Every one was
astounded that there was now one to bear witness to the Godhead, who as yet could not,
because of her age, dispose of herself. And she brought it to pass that she should be
believed concerning God, whose evidence concerning man would not be accepted. For that
which is beyond nature is from the Author of nature.

9. What threats the executioner used to make her fear him, what allurements to persuade
her, how many desired that she would come to them in marriage! But she answered: "It would
be an injury to my spouse to look on any one as likely to please me. He who chose me first
for Himself shall receive me. Why are you delaying, executioner? Let this body perish
which can be loved by eyes which I would not." She stood, she prayed, she bent down her
neck. You could see the executioner tremble, as though he himself had been condemned, and
his right hand shake, his face grow pale, as he feared the peril of another, while the
maiden feared not for her own. You have then in one victim a twofold martyrdom, of modesty
and of religion. She both remained a virgin and she obtained martyrdom.

CHAPTER III.

1 Virginity is praised on many grounds, but chiefly because it brought down the Word from
heaven, and hence its pursuit, which existed in but few under the old covenant, has spread
to countless numbers. 10. And now the love of purity draws me on, and you, my holy sister,
even though not speaking in your silent habit, to say something about virginity, test that
which is a principal virtue should seem to be passed by with only a slight reference. For
virginity is not praiseworthy because it is found in martyrs, but because itself makes
martyrs. 11. But who can comprehend that by human understanding which not even nature has
included in her laws? Or who can explain in ordinary language that which is above the
course of nature? Virginity has brought from heaven that which it may imitate on earth.
And not unfittingly has she sought her manner of life from heaven, who has found for
herself a Spouse in heaven. She, passing beyond the clouds, air, angels, and stars, has
found the Word of God in the very bosom of the Father, and has drawn Him into herself with
her whole heart. For who having found so great a Good would forsake it? For "Thy Name is
as ointment poured out, therefore have the maidens loved Thee, and drawn Thee." And indeed
what I have said is not my own, since they who marry not nor are given in marriage are as
the angels in heaven. Let us not, then, be surprised if they are compared to the angels
who are joined to the Lord of angels. Who, then, can deny that this mode of life has its
source in heaven, which we don't easily find on earth, except since God came down into the
members of an earthly body? Then a Virgin conceived, and the Word became flesh that flesh
might become God.

2 12. But some one will say: "But Elijah is seen to have had nothing to do with the
embraces of bodily love." And therefore was he carried by a chariot into heaven, therefore
he appeared glorified with the Lord, and therefore he is to come as the forerunner of the
Lord's advent. And Miriam taking the timbrel led the dances with maidenly modesty. But
consider whom she was then representing. Was she not a type of the Church, who as a virgin
with unstained spirit joins together the religious gatherings of the people to sing divine
songs? For we read that there were virgins appointed also in the temple at Jerusalem. But
what says the Apostle? "These things happened to them in a figure, that they might be
signs of what was to come." For the figure is shown in few, the life exists in many. 13.
But in truth after that the Lord, coming in our flesh, joined together the Godhead and
flesh without any confusion or mixture, then the practice of the life of heaven spreading
throughout the whole world was implanted in human bodies. This is that which angels
ministering on earth signified should come to pass, which ministry should be offered to
the Lord with the service of an unstained body. This is that heavenly service which the
host of rejoicing angels spoke of for the earth, We have, then, the authority of antiquity
from of old, the fulness of the setting forth from Christ Himself.

CHAPTER IV.

The comeliness of virginity never existed amongst the heathen, neither with the vestal
virgins, nor amongst philosophers, such as Pythagoras. 14. I Certainly have not this in
common with the heathen, nor in regard to it am I associated with barbarians, nor practise
it with other animals, with whom, although we breathe one and the same vital air, and have
a common condition of an earthly body, and from whom we differ not in the mode of
generation, in this point alone we nevertheless avoid the reproach of likeness, that
virginity is aimed at by the heathen, but when consecrated it is violated, it is attacked
by barbarians, and is unknown to others. 15. Who will allege to me the virgins of Vesta.
and the priests of Pallas? What sort of chastity is that which is not of morals, but of
years, which is appointed not for ever, but for a term! Such purity is all the more wanton
of which the corruption is put off for a later age. They teach their virgins ought not to
persevere, and are unable to do so, who have set a term to virginity. What sort of a
religion is that in which modest maidens are bidden to be immodest old women? Nor is she
modest who is bound by law, and she immodest who is set free by law. O the mystery! O the
morals! where chastity is enforced by law and authority given for lust! And so she is not
chaste, who is constrained by fear; nor honourable, who is hired for a price; nor is that
modesty which, exposed to the daily importunity of lascivious eyes, is attacked by
disgraceful looks. Exemptions are bestowed upon them, prices are offered them, as though
to sell one's chastity were not the greatest sign of wantonness. That which is promised
for a price is given up for a price; is made over for a price; is considered to have its
price. She who is wont to sell her chastity knows not how to redeem it.

16. What shall I say of the Phrygian rites, in which immodesty is the rule, and that too
of the weaker sex? What of the orgies of Bacchus, where the mystery of the rites is an
incentive to lust? Of what sort can the lives of priests be, then, where the adulteries of
the gods are matters of religion. So then they have no sacred virgins. 17. Let us see
whether perchance the precepts of philosophers have formed any, for they are wont to claim
the teaching of all virtues. A certain Pythagorean virgin is spoken of in story, whom a
tyrant was endeavouring to compel to reveal the secret, and lest it should be possible
even in her torments for revelation to be extorted from her, she bit off her tongue and
spat it in the tyrant's face, that he who would not make an end of questioning might not
have aught to question.

18. But that same virgin, so constant in mind, was overcome by lust, though she could not
be overcome by torments. And so she who could keep the secret of her mind could not
conceal the shame of her body. She overcame nature, but observed not discipline. How she
would desire that her speech had existed as a defence of her chastity! So she was not
unconquered on every side, for although the tyrant could not find out that which he
sought, yet he did find what he sought not. 19. How much stronger are our virgins, who
overcome even those powers which they do not see; whose victory is not only over flesh and
blood, but also over the prince of this world, and ruler of this age! In age, Agnes indeed
was less, but in virtue greater, triumphing over more, more constant in her confidence;
she did not destroy her tongue through fear, but kept it for a trophy. For there was
nothing in her which she feared to betray, since that which she acknowledged was holy, not
sinful. And so the former merely concealed her secret, the latter bore witness to the
Lord, and confessed Him in her body, Whom her age did not yet suffer to confess.

CHAPTER V.

Heaven is the home of virginity, and the Son of God its Author, Who though He was a Virgin
before the Virgin, yet bein of the Virgin took the Virgin Church as His bride. Of her we
have all been born. Some of her gifts are enumerated. Her daughters have a special
excellence in that virginity is not a matter of precept, and that it is a most powerful
help in the pursuit of piety. 20. It is the custom in encomiums to speak of country and
parentage of the subject, that the greatness of the offspring may be enhanced by mention
of the father. Now I, who have not undertaken to praise but to set forth virginity, yet
think it to the purpose to make known its country and its parent. First, let us settle
where is its country. Now, if one's country be there where is the home of one's birth,
without doubt heaven is the native country of chastity. And so she is a stranger here, but
a denizen there.

21. And what is virginal chastity but purity free from stain? And whom can we judge to be
its author but the immaculate Son of God, Whose flesh saw no corruption, Whose Godhead
experienced no infection?. Consider, then, how great are the merits of virginity. Christ
was before the Virgin, Christ was of the Virgin. Begotten indeed of the Father before the
ages, but born of the Virgin for the ages. The former was of His own nature, the latter is
for our benefit. The former always was, the latter He willed. 22. Consider, too, another
merit of virginity. Christ is the spouse of the Virgin, and if one may so say of virginal
chastity, for virginity is of Christ, not Christ of virginity. He is, then, the Virgin Who
was espoused, the Virgin Who bare us, Who fed us with her own milk, of whom we read: "How
great things hath the virgin of Jerusalem done! The teats shall not fail from the rock,
nor snow from Lebanon, nor the water which is borne by the strong wind." Who is this
virgin that is watered with the streams of the Trinity, from whose rock waters flow, whose
teats fail not, and whose honey is poured forth? Now, according to the Apostle, the rock
is Christ. Therefore, from Christ the teats fail not, nor brightness from God, nor the
river from the Spirit. This is the Trinity which waters their Church, the Father, Christ,
and the Spirit.

23. But let us now come down from the mother to the daughters."Concerning virgins," says
the Apostle, "I have no commandment of the Lord." If the teacher of the Gentiles had none,
who could have one? And in truth he had no commandment, but he had an example. For
virginity cannot be commanded, but must be wished for, for things which are above us are
matters for prayer rather than under mastery. "But I would have you," he says, "be without
carefulness. For he who is without a wife is careful for the things which are the Lord's,
how he may please God.... And the virgin taketh thought for the things of the Lord, that
she may be holy in body and in spirit. For she that is married taketh thought for the
things of the world, how she may please her husband."

CHAPTER VI.

St. Ambrose explains that he is not speaking against marriage, and proceeds to compare the
advantages and disadvantages of the single and married state. 24. I Am not indeed
discouraging marriage, but am enlarging upon the benefits of virginity. "He who is weak,"
says the Apostle, "eateth herbs." I consider one thing necessary, I admire another. "Art
thou bound to a wife? Seek not to be loosed. Art thou free from a wife? Seek not a wife."
This is the command to those who are. But what does he say concerning virgins? "He who
giveth his virgin in marriage doeth well, and he who giveth her not doeth better." The one
sins not if she marries, the other, if she marries not, it is for eternity. In the former
is the remedy for weakness, in the latter the glory of chastity. The former is not
reproved, the latter is praised.

25. Let us compare, if it pleases you, the advantages of married women with that which
awaits virgins. Though the noble woman boasts of her abundant offspring, yet the more she
bears the more she endures. Let her count up the comforts of her children, but let her
likewise count up the troubles. She marries and weeps. How many vows does she make with
tears. She conceives, and her fruitfulness brings her trouble before offspring. She brings
forth and is ill. How sweet a pledge which begins with danger and ends in danger. which
will cause pain before pleasure! It is purchased by perils, and is not possessed at her
own will. 26. Why speak of the troubles of nursing, training, and marrying? These are the
miseries of those who are fortunate. A mother has heirs, but it increases her sorrows. For
we must not speak of adversity, lest the minds of the holiest parents tremble. Consider,
my sister, how hard it must be to bear what one must not speak of. And this is in this
present age. But the days shall come when they shall say: "Blessed are the barren, and the
wombs that never bare." For the daughters of this age are conceived, and conceive; but the
daughter of the kingdom refrains from wedded pleasure, and the pleasure of the flesh, that
she may be holy in body and in spirit.

27. Why should I further speak of the painful ministrations and services due to their
husbands from wives, to whom before slaves God gave the command to serve? And I mention
these things that they may comply more willingly, whose reward, if approved, is love; if
not approved, punishment for the fault. 28. And in this position spring up those
incentives to vice, in that they paint their faces with various colours, fearing not to
please their husbands; and from staining their faces, come to think of staining their
chastity. What madness is here, to change the fashion of nature and seek a painting, and
while fearing a husband's judgment to give up their own. For she is the first to speak
against herself who wishes to change that which is natural to her. So, while studying to
please others, she displeases herself. What truer witness to thy unsightliness do we
require, O woman, than thyself who art afraid to be seen? If thou art beautiful, why
hidest thou thyself? If unsightly, why dost thou falsely pretend to beauty, so as to have
neither the satisfaction of thy own conscience, nor of the error of another? For he loves
another, thou desirest to please another. And art thou angry if he love another, who is
taught to do so in thy own person? Thou art an evil teacher of thy own injury.

29. And next, what expense is necessary that even a beautiful wife may not fail to please?
Costly necklaces on the one hand hang on her neck, on the other a robe woven with gold is
dragged along the ground. Is this display purchased, or is it a real possession? And what
varied enticements of perfumes are made use of! The ears are weighed down with gems, a
different colour from nature is dropped into the eyes. What is there left which is her
own, when so much is changed? The married woman loves her own perceptions, and does she
think that this is to live? 30. But you, O happy virgins, who know not such torments,
rather than ornaments, whose holy modesty, beaming in your bashful cheeks, and sweet
chastity are a beauty, ye do not, intent upon the eyes of men, consider as merits what is
gained by the errors of others. You, too, have indeed your own beauty, furnished by the
comeliness of virtue, not of the body, to which age puts not an end, which death cannot
take away, nor any sickness injure. Let God alone be sought as the judge of loveliness,
Who loves even in less beautiful bodies the more beautiful souls. You know nothing of the
burden and pain of childbearing, but more are the offspring of a pious soul, which esteems
all as its children, which is rich in successors, barren of all bereavements, which knows
no deaths, but has many heirs.

31. So the holy Church, ignorant of wedlock, but fertile in bearing, is in chastity a
virgin, yet a mother in offspring. She, a virgin, bears us her children, not by a human
father, but by the Spirit. She bears us not with pain, but with the rejoicings of the
angels. She, a virgin, feeds us, not with the milk of the body, but with that of the
Apostle, wherewith he fed the tender age of the people who were still children. For what
bride has more children than holy Church, who is a virgin in her sacraments and a mother
to her people, whose fertility even holy Scripture attests, saying, "For many more are the
children of the desolate than of her that hath an husband"? She has not an husband, but
she has a Bridegroom, inasmuch as she, whether as the Church amongst nations, or as the
soul in individuals, without any loss of modesty, she weds the Word of God as her eternal
Spouse, free from all injury, full of reason.

CHAPTER VII.

St. Ambrose exhorts parents to train their children to virginity, and sets before them the
troubles arising from their desire to have grandchildren. He says however that he does not
forbid marriage, but rather defends it against heretics who oppose it. Still setting
virginity before marriage, he speaks of the beauty of their spouse, and of the gifts
wherewith He adorns them, and applies to these points certain vetoes of the Song of Songs.
32. You have heard, O parents, in what virtues and pursuits you ought to train your
daughters, that you may possess those by whose merits your faults may be redeemed. The
virgin is an offering for her mother, by whose daily sacrifice the divine power is
appeased. A virgin is the inseparable pledge of her parents, who neither troubles them for
a dowry, nor forsakes them, nor injures them in word or deed. 33. But some one perhaps
wishes to have grandchildren, and to be called grandfather. In the first place, such a one
gives up what is his own, while seeking what is another's, and is already losing what is
certain, while hoping to gain what is uncertain; he gives away his own riches, and still
more is asked for; if he does not pay the dowry, it is exacted; if he lives long, he
becomes a burden. This is to buy a son-in-law, not to gain one who would sell a sight of
their daughter to her parents. Was she borne so long in her mother's womb in order that
she might pass under the power of another? And so the parents take the charge of setting
off their virgin that she may so be the sooner removed from them.

34. Some one may say, Do you, then, discourage marriage? Nay, I encourage it, and condemn
those who are wont to discourage it, so much so, that indeed I am wont to speak of the
marriages of Sarah, Rebecca, and Rachel, and other women of old time, as instances of
singular virtues. For he who condemns marriage, condemns the birth of children, and
condemns the fellowship of the human race, continued by a series of successive
generations. For how could generation succeed generation in a continual order, unless the
gift of marriage stirred up the desire of offspring? Or how could one set forth that Isaac
went to the altar of God as a victim of his father's piety, or that Israel, when yet in
the body, saw God, and gave a holy name to the people while speaking against that whereby
they came into being? Those men, though wicked, have one point at any rate, wherein they
are up-proved even by the wise persons, that in speaking against marriage they declare
that they ought not to have been born.

35. I do not then discourage marriage, but recapitulate the advantages of holy virginity.
This is the gift of few only, that is of all. And virginity itself cannot exist, unless it
have some mode of coming into existence. I am comparing good things with good things, that
it may be clear which is the more excellent. Nor do I allege any opinion of my own, but I
repeat that which the Holy Spirit spake by the prophet: "Blessed is the barren that is
undefiled." 36. First of all, in that which those who purpose to marry desire above all
things, that they may boast of the beauty of their husband, they must of necessity confess
that they are inferior to virgins, to Whom alone it is suitable to say: "Thou art fairer
than the children of men, grace is poured on Thy lips." Who is that Spouse? One not given
to common indulgences, not proud of possessing riches, but He Whose throne is for ever and
ever. The king's daughters share in His honour: "At Thy right hand stood the queen in a
vesture of gold, clothed with variety of virtues. Hearken, then, O daughter, and consider,
and incline thine ear, and forget thine own people and thy father's house; for the king
hath desired thy beauty, for He is thy God."

37. And observe what a kingdom the Holy Spirit by the witness of the divine Scriptures has
assigned to thee-gold, and beauty; gold, either because thou art the bride of the Eternal
King, or because having an unconquered mind, thou art not taken captive by the allurements
of pleasures, but rulest over them like a queen. Gold again, because as that metal is more
precious when tried by fire, so the appearance of the virginal body, consecrated to the
Divine Spirit, gains an increase of its own comeliness, for who can imagine a loveliness
greater than the beauty of her who is loved by the King, approved by the judge, dedicated
to the Lord, consecrated to God; ever a bride, ever unmarried, so that neither does love
suffer an ending, nor modesty loss. 38. This is indeed true beauty, to which nothing is
wanting, which alone is worthy to hear the Lord saying: "Thou art all fair, My love, and
no blemish is in thee. Come hither from Lebanon, My spouse, come hither from Lebanon. Thou
shalt pass and pass through from the beginning of faith, from the top of Sanir and Hermon,
from the dens of the lions, from the mountains of the leopards." By which references is
set forth the perfect and irreproachable beauty of a virgin soul, consecrated to the
altars of God, not moved by perishable things amidst the haunts and dens of spiritual wild
beasts, but intent, by the mysteries of God, on being found worthy of the Beloved, Whose
breasts are full of joy. For "wine maketh glad the heart of man."

39. "The smell of thy garments," says He, "is above all spices." And again: "And the smell
of thy garments is like the smell of Lebanon." See what progress thou settest forth, O
Virgin. Thy first odour is above all spices, which were used upon the burying of the
Saviour, and the fragrance arises from the mortified motions of the body, and the
perishing of the delights of the members. Thy second odour, like the odour of Lebanon,
exhales the incorruption of the Lord's body, the flower of virginal chastity.

CHAPTER VIII.

1 Taking the passage concerning the honeycomb in the Song of Songs, he expounds it,
comparing the sacred virgins to bees. 40. Let, then, your work be as it were a honeycomb,
for virginity is fit to be compared to bees, so laborious is it, so modest, so continent.
The bee feeds on dew, it knows no marriage couch, it makes honey. The virgin's dew is the
divine word, for the words of God descend like the dew. The virgin's modesty is unstained
nature. The virgin's produce is the fruit of the lips, without bitterness, abounding in
sweetness. They work in common, and their fruit is in common. 41. How I wish you, my
daughter, to be an imitator of these bees, whose food is flowers, whose offspring is
collected and brought together by the mouth. Do imitate her, my daughter. Let no veil of
deceit be spread over your words; let them have no covering of guile, that they may be
pure, and full of gravity.

2 42. And let an eternal succession of merits be brought forth by your mouth. Gather not
for yourself alone (for how do you know when your soul shall be required of you?), lest
leaving your granaries heaped full with corn, which will be a help neither to your life
nor to your merits, you be hurried thither where you cannot take your treasure with you.
Be rich then, but towards the poor, that as they share in your nature they may also share
your goods. 43. And I also point out to you what flower is to be culled, that one it is
Who said: "I am the Flower of the field, and the Lily of the valleys, as a lily among
thorns," which is a plain declaration that virtues are surrounded by the thorns of
spiritual wickedness, so that no one can gather the fruit who does not approach with
caution.

CHAPTER IX.

Other passages from the Song of Songs are considered with relation to the present subject,
and St. Ambrose exhorting the virgin to seek for Christ, points out where He may be found.
A description of His perfections follows, and a comparison is made between virgins and the
angels. 44. Take, then, O Virgin, the wings of the Spirit, that you may fly far above all
vices, if you wish to attain to Christ: "He dwelleth on high, but beholdeth lowly things;"
and His appearance is as that of a cedar of Lebanon, which has its foliage in the clouds,
its roots in the earth. For its beginning is from heaven, its ending on earth, and it
produces fruit very close to heaven. Search diligently for so precious a flower, if
perchance you may find it in the recesses of your breast, for it is most often to be
enjoyed in lowly places.

45. It loves to grow in gardens, in which Susanna, while walking, found it, and was ready
to die rather than it should be violated. But what is meant by the gardens He Himself
points out, saying: "A garden enclosed is My sister, My spouse, a garden enclosed, a
fountain sealed;" because in gardens of this kind the water of the pure fountain shines,
reflecting the features of the image of God, test its streams mingled with mud from the
wallowing places of spiritual wild beasts should be polluted. For this reason, too, that
modesty of virgins fenced in by the wall of the Spirit is enclosed lest it should lie open
to be plundered. And so as a garden inaccessible from without smells of the violet is
scented with the olive, and is resplendent with the rose, that religion may increase in
the vine, peace in the olive, and the modesty of consecrated virginity in the rose. This
is the odour of which the patriarch Jacob smelt when he heard his father say: "See the
smell of my son is as the smell of a field which is full." For although the field of the
holy patriarch was full of almost all fruits, the other brought forth its crops with
greater labour, the latter flowers.

46. To work, then, O Virgin, and if you wish your garden to be sweet after this sort,
enclose it with the precepts of the prophets: "Set a watch before thy mouth, and a door to
thy lips," that you, too, may be able to say: "As the apple-tree among the trees of the
wood, so is my Beloved among the sons. In His shadow I delighted and sat down, and His
fruit was sweet to my palate. I found Him Whom my soul loved, I held Him and would not let
him go. My beloved came down into His garden to eat the fruit of His trees. Come, my
Beloved, let us go forth into the field. Set me as a signet upon Thine heart, and as a
seal upon Thine arm. My Beloved is white and ruddy." For it is fitting, O Virgin, that you
should fully know Him Whom you love, and should recognize in Him all the mystery of His
Divine Nature and the Body which He has assumed. He is white fittingly, for He is the
brightness of the Father; and ruddy, for He was born of a Virgin. The colour of each
nature shines and glows in Him. But remember that the marks of His Godhead are more
ancient in Him than the mysteries of His body, for He did not take His origin from the
Virgin, but, He Who already existed came into the Virgin.

47. He Who was spoiled by the soldiers, Who was wounded by the spear, that He might heal
us by the blood of His sacred wounds, will assuredly answer you (for He is meek and lowly
of heart, and gentle in aspect): "Arise, O north wind, and come, O south, and blow upon My
garden, that My spices may flow out." For from all parts of the world has the perfume of
holy religion increased, and the limbs of the consecrated Virgin have glowed. "Thou art
beautiful, O my love, as Tirzah, comely as Jerusalem." So it is not the beauty of the
perishable body, which will come to an end with sickness or old age, but the reputation
for good deserts, subject to no accidents and never to perish, which is the beauty of
virgins. 48. And since you are worthy to be compared not now with men but with heavenly
beings, whose life you are living on earth, receive from the Lord the precepts you are to
observe: "Set Me as a signet upon thine heart, and as a seal upon thine arm;" that clearer
proofs of your prudence and actions may be set forth, in which Christ the Figure of God
may shine, Who, equalling fully the nature of the Father, has expressed the whole which He
took of the Father's Godhead. Whence also the Apostle Paul says that we are sealed in the
Spirit; since we have in the Son the image of the Father, and in the Spirit the seal of
the Son. Let us, then, sealed by this Trinity, take more diligent heed, lest either levity
of character or the deceit of any unfaithfulness unseal the pledge which we have received
in our hearts.

49. But let fear secure this for the holy virgins, for whom the Church first provided such
protection, who, anxious for the prosperity of her tender offspring, herself as a wall
with breasts as many towers, increases her care for them, until, the fear of hostile
attack being at an end, she obtains by the care of a mother's love peace for her vigorous
children. Wherefore the prophet says: "Peace be on thy virtue, and abundance in thy
towers." 50. Then the Lord of peace Himself, after having embraced in His strong arms the
vineyards committed to Him, and beholding their shoots putting forth buds, with glad
looks, tempers the breezes to the young fruits, as Himself testifies, saying: "My vineyard
is in My sight, a thousand for Solomon, and two hundred who keep the fruit thereof." 51.
Above it is said: "Sixty strong men round about its offspring, armed with drawn swords,
and expert in warlike discipline," here there are a thousand and two hundred. The number
has increased, where the fruit has increased, for the more holy each is, the more is he
guarded. So Elisha the prophet showed the hosts of angels who were present to guard him;
so Joshua the son of Nun recognized the Captain of the heavenly host. They, then, who are
able also to fight for us are able to guard the fruit that is in us. And for you, holy
virgins, there is a special guardianship, for you who with unspotted chastity keep the
couch of the Lord holy. And no wonder if the angels fight for you who war with the mode of
life of angels. Virginal chastity merits their guardianship whose life it attains to.

52. Why should I continue the praise of chastity in more words? For chastity has made even
angels. He who has preserved it is an angel; he who has lost it a devil. And hence has
religion also gained its name. She is a virgin who is the bride of God, a harlot who makes
gods for herself. What shall I say of the resurrection of which you already hold the
rewards: "For in the resurrection they will neither be given in marriage, nor marry, but
shall be," He says, "as the angels in heaven." That which is promised to us is already
present with you, and the object of your prayers is with you; ye are of this world, and
yet not in this world. This age has held you, but has not been able to retain you. 53. But
what a great thing it is that angels because of incontinence fell from heaven into this
world, that virgins because of chastity passed from the world into heaven. Blessed
virgins, whom the delights of the flesh do not allure, nor the defilement of pleasures
cast down. Sparing food and abstinence in drink train them in ignorance of vices, seeing
they keep them from knowing the causes of vices. That which causes sin has often deceived
even the just. In this way the people of God after they sat down to eat and drink denied
God. In this way, too, Lot knew not, and so endured his daughters' wickedness. So, too,
the sons of Noah going backward covered their father's nakedness, which he who was wanton
saw, he who was modest blushed at and dutifully hid, fearful of offending if he too saw
it. How great is the power of wine, so that wine made him naked which the waters of the
deluge could not.

CHAPTER X.

1 Finally, another glory of virginity is mentioned, that it is free from avarice. St.
Ambrose, addressing his sister, reminds her of the great happiness of those who are free
from those troubles as to luxury and vanity which come upon those who are about to
marry.What then? What happiness it is that no desire of possessions inflames you! The poor
man demands what you have, he does not ask for what you have not. The fruit of your labour
is a treasure for the needy, and two mites, if they be all one has, are wealth on the part
of the giver. 54. Listen, then, my sister, from what you escape. For it is not for me to
teach nor for you to learn what you ought to guard against, for the practice of perfect
virtue does not require teaching, but instructs others. You see how like she is to the
litters at processions, who lays herself out to please, attracting to herself the look and
gaze of all; less beautiful is she because she strives to please, for she displeases the
people before she pleases her husband. But in you the rejection of all care for spendour
is far more becoming, and the very fact that you do not adorn yourselves is an ornament.

2 55. Look at the ears pierced with wounds, and pity the neck weighed down with burdens.
That the metals are different does not lighten the suffering. In one case a chain binds
the neck, in another a fetter encloses the foot. It makes no difference whether the body
be loaded with gold or with iron. Thus the neck is weighed down and the steps are
hindered. The price makes it no better, except that you women are afraid lest that which
causes you suffering be lost. What is the difference whether the sentence of another or
your own condemn you? Nay, you, even more wretched than those, are condemned by public
justice, since they desire to be set free, you to be bound. 56. But how wretched a
position, that she who is marriageable is in a species of sale put up as it were to
auction to be bid for, so that he who offers the highest price purchases her. Slaves are
sold on more tolerable conditions, for they often choose their masters; if a maiden
chooses it is an offence, if not it is an insult. And she, though she be beautiful and
comely, both fears and wishes to be seen; she wishes it that she may sell herself for a
better price; she fears lest the fact of her being seen should itself be unbecoming. But
what absurdities of wishes and fears and suspicions are there as to how the suitors will
turn out, lest a poor man may beguile her, or a rich one contemn her, lest a handsome
suitor mock her, lest a noble one despise her.

CHAPTER XI.

1 St. Ambrose answers objections made to the uselessness of his exhortations in favour of
virginity, and brings forward instances of virgins especially in various places he
mentions, and speaks of their zeal in the cause. 57. Some one may say, you are always
singing the praises of virgins. What shall I do who am always singing them and have no
success? But this is not my fault. Then, too, virgins come from Placentia to be
consecrated, or from Bononia, and Mauritania, in order to receive the veil here. You see a
striking thing here. I treat the matter here, and persuade those who are elsewhere. If
this be so, let me treat the subject elsewhere, that I may persuade you. 58. What is it,
then, that even they who hear me not follow my teaching, and those who hear me follow me
not? For I have known many virgins who had the desire, but were prevented from going
forward by their mothers, and, which is more serious, mothers who were widows, to whom I
will now address myself. For if your daughters desired to love a man, they could, by law,
choose whom they would. Are they, then, who are allowed to choose a man not allowed to
choose God?

2 59. Behold how sweet is the fruit of modesty, which has sprung up even in the affections
of barbarians. Virgins coming from the most distant on this and that side of Mauritania
desire to be consecrated here; and though all the families be in bonds, yet modesty cannot
be bound. She who mourns over the hardship of slavery avows an eternal kingdom. 60. And
what shall I say of the virgins of Bononia, a fertile band of chastity, who, forsaking
worldly delights, inhabit the sanctuary of virginity? Not being of the sex which lives in
common, attaining in their common chastity to the number of twenty, and fruit to an
hundredfold, leaving their parents' dwelling they press into the houses of Christ, as
soldiers of unwearied chastity; at one time singing spiritual songs, they provide their
sustenance by labour, and seek with their hands supplies for their liberality. 61. But if
the attraction of searching for virgins has grown strong (for they beyond others follow up
the search and watch for purity), they follow up their hidden prey with the greatest
perseverance to its very chambers; or, if the flight of any one shall have seemed more
free, one may see them rise on the wing, hear the rustling of their feathers, and the
bursting of applause; so as to surround the one on wing with a chaste band of modesty,
until rejoicing in that fair companionship, forgetful of her father's house, she enters
the regions of modesty and the fenced-in home of chastity.

CHAPTER XII.

It is very desirable that parents should encourage the desire for the virgin life, but
more praiseworthy when the love of God draws a maiden even against their will. The
violence of parents and the loss of property are not to be feared, and an instance of this
is related by St. Ambrose. 62. It is a good thing, then, that the zeal of parents, like
favouring gales, should aid a virgin; but it is more glorious if the fire of tender age
even without the incitement of those older of its own self burst forth into the flame of
chastity. Parents will refuse a dowry, but you have a wealthy Spouse, satisfied with Whose
treasures you will not miss the revenues of a father's inheritance. How much is poverty to
chastity superior to bridal gifts! 63. And yet of whom have you heard as ever, because of
her desire for chastity, having been deprived of her lawful inheritance? Parents speak
against her, but are willing to be overcome. They resist at first because they are afraid
to believe; they often are angry that one may learn to overcome; they threaten to
disinherit to try whether one is able not to fear temporal loss; they caress with
exquisite allurements to see if one cannot be softened by the inducement of various
pleasures. You are being exercised, O virgin, whilst you are being urged. And the anxious
entreaties of your parents are your first battles. Conquer your affection first, O maiden.
If you conquer your home, you conquer the world.

64. But suppose that the loss of your patrimony awaits you; are not the future realms of
heaven a compensation for perishable and frail possessions? For if we believe the heavenly
message, "there is no one who has forsaken house, or parents, or brethren, or wife, or
children, for the kingdom of God's sake, who shall not receive sevenfold more in this
present time, and in the world to come shall have everlasting life. Entrust your faith to
God, who entrust your money to man; lend to Christ. The faithful keeper of the deposit of
your hope pays the talent of your faith with manifold interest. The Truth does not
deceive, Justice does not circumvent, Virtue does not deceive. But if you believe not
God's word, at least believe instances.65. Within my memory a girl once noblein the world,
now more noble in the sight of God, being urged to a marriage by her parents and kinsfolk,
took refuge at the holy altar. Whither could a virgin better flee, than thither where the
Virgin Sacrifice is offered? Nor was even that the limit of her boldness. She, the
oblation of modesty, the victim of chastity, was standing at the altar of God, now placing
upon her head the right hand of the priest, asking his prayers, and now impatient at the
righteous delay, placing the top of her head under the altar. "Can any better veil," she
said, "cover me better than the altar which consecrates the veils themselves?

Such a bridal veil is most suitable on which Christ, the Head of all, is daily
consecrated. What are you doing, my kinsfolk? Why do you still trouble my mind with
seeking marriage? I have long since provided for that. Do you offer me a bridegroom? I
have found a better. Make the most you can of my wealth, boast of his nobility, extol his
power, I have Him with Whom no one can compare himself, rich in the world, powerful in
empire, noble in heaven. If you have such an one, I do not reject the choice; if you do
not find such, you do me not a kindness, my relatives, but an injury." 66. When the others
were silent, one burst forth somewhat roughly: "If," he said, "your father were alive,
would he suffer you to remain unmarried?" Then she replied with more religion and more
restrained piety: "And perchance he is gone that no one may be able to hinder me. Which
answer concerning her father, but warning as to himself, he made good by his own speedy
death. So the others, each of them, fearing the same for himself, began to assist and not
to hinder her as before, and her virginity involved not the loss of the property due to
her, but also received the reward of her integrity. You see, maidens, the reward of
devotion, and do you, parents, be warned by the example of transgression.

CHAPTER I.

1 In this book St. Ambrose purposes to treat of the training of virgins, using examples
rather than precepts, and explains why he does so in writing rather than by word of mouth.
1. In the former book I wished(though I was not able) to set forth how great is the gift
of virginity, that the grace of the heavenly gift might of itself invite the reader. In
the second book it is fitting that the virgin should be instructed and, as it were, be
educated by the teaching of suitable precepts. 2. But, inasmuch as I am feeble in advising
and unequal to teaching(for he who teaches ought to excel him who is taught), lest I
should seem to have abandoned the task I have undertaken, or to have taken too much upon
myself, I thought it better to instruct by examples than by precepts; for more progress
may be made by means of an example, inasmuch as that which has been already done is
considered to be not difficult, and that which has been tried to be expedient, and that
which has been transmitted in sucession to us by a kind of hereditary practice of
ancestral virtue to be binding in religion.

2 3. But if any one rebukes me for presumption, let him rather rebuke me for zeal, because
I thought that I ought not to refuse even this to the virgins who asked it of me. For I
preferred rather to run the risk of perilling my own modesty, than not to fulfil the wish
of those whose pursuits even our God favours with kindly approbation. 4. Nor can the mark
of presumption be set on my task, since, when they had those from whom they could learn,
they sought my good-will rather than my teaching, and my zeal may be excused, since when
they had the guidance of a martyr for the observance of discipline, I did not think it
superfluous if I could turn the persuasion of my discourse into an allurement to
profession. He who teaches with facility restrains fault with severity; I, who cannot
teach, entice. 5. And because many who were absent desired to have the use of my
discourse, I compiled this book, in order that holding in their hands the substance of
what my voice had uttered to them, they might not think that he whom they were holding
failed them. But let us go on with our plan.

CHAPTER II.

The life of Mary is set before virgins as an example, and her many virtues are dwelt upon,
her chastity, humility, hard life, love of retirement, and the like; then her kindness to
others, her zeal in learning, and love of frequenting the temple. St. Ambrose then sets
forth how she, adorned with all these virtues, will come to meet the numberless bands of
virgins and lead them with great triumph to the bridal chamber of the Spouse. 6. Let,
then, the life of Mary be as it were virginity itself, set forth in a likeness, from
which, as from a mirror, the appearance of chastity and the form of virtue is reflected.
From this you may take your pattern of life, showing, as an example, the clear rules of
virtue: what you have to correct, to effect, and to hold fast. 7. The first thing which
kindles ardour in learning is the greatness of the teacher. What is greater than the
Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than
she who bore a body without contact with another body? For why should I speak of her other
virtues? She was a virgin not only in body but also in mind, who stained the sincerity of
its disposition by no guile, who was humble in heart, grave in speech, prudent in mind,
sparing of words, studious in reading, resting her hope not on uncertain riches, but on
the prayer of the poor, intent on work, modest in discourse; wont to seek not man but God
as the judge of her thoughts, to injure no one, to have goodwill towards all, to rise up
before her elders, not to envy her equals, to avoid boastfulness, to follow reason, to
love virtue. When did she pain her parents even by a look? When did she disagree with her
neighbours? When did she despise the lowly? When did she avoid the needy? Being wont only
to go to such gatherings of men as mercy would not blush at, nor modesty pass by. There
was nothing gloomy in her eyes, nothing forward in her words, nothing unseemly in her
acts, there was not a silly movement, nor unrestrained step, nor was her voice petulant,
that the very appearance of her outward being might be the image of her soul, the
representation of what is approved. For a well-ordered house ought to be recognized on the
very threshold, and should show at the very first entrance thatno darkness is hidden
within, as our soul hindered by no restraints of the body may shine abroad like a lamp
placed within.

8. Why should I detail her spareness of food, her abundance of services-the one abounding
beyond nature, the other almost insufficient for nature? And there were no seasons of
slackness, but days of fasting, one upon the other. And if ever the desire for refreshment
came, her food was generally what came to hand, taken to keep off death, not to minister
to comfort. Necessity before inclination caused her to sleep, and yet when her body was
sleeping her soul was awake, and often in sleep either went again through what had been
read, or went on with what had been interrupted by sleep, or carried out what had been
designed, or foresaw what was to be carried out. 9. She was unaccustomed to go from home,
except for divine service, and this with parents or kinsfolk. Busy in private at home,
accompanied by others abroad, yet with no better guardian than herself, as she, inspiring
respect by her gait and address, progressed not so much by the motion of her feet as by
step upon step of virtue. But though the Virgin had other persons who were protectors of
her body, she alone guarded her character; she can learn many points if she be her own
teacher, who possesses the perfection of all virtues, for whatever she did is a lesson.
Mary attended to everything as though she were warned by many, and fulfilled every
obligation of virtue as though she were teaching rather than learning.

10. Such has the Evangelist shown her, such did the angel find her, such did the Holy
Spirit choose her. Why delay about details? How her parents loved her, strangers praised
her, how worthy she was that the Son of God should be born of her. She, when the angel
entered, was found at home in privacy, without a companion, that no one might interrupt
her attention or disturb her; and she did not desire any women as companions, who had the
companionship of good thoughts. Moreover, she seemed to herself to be less alone when she
was alone. For how should she be alone, who had with her so many books, so many
archangels, so many prophets?11. And so, too, when Gabriel visited her, did he find her,
and Mary trembled, being disturbed, as though at the form of a man, but on hearing his
name recognized him as one not unknown to her. And so she was a stranger as to men, but
not as to the angel; that we might know that her ears were modest and her eyes bashful.
Then when saluted she kept silence, and when addressed she answered, and she whose
feelings were first troubled afterwards promised obedience.

12. And holy Scripture points out how modest she was towards her neighbours. For she
became more humble when she knew herself to be chosen of God, and went forthwith to her
kinswoman in the hill country, not in order to gain belief by anything external, for she
had believed the word of God. "Blessed," she said, "art thou who didst believe." And she
abode with her three months. Now in such an interval of time it is not that faith is being
sought for, but kindness which is being shown. And this was after that the child, leaping
in his mother's womb, had saluted the mother of the Lord, attaining to reason before
birth. 13. And then, in the many subsequent wonders, when the barren bore a son, the
virgin conceived, the dumb spake, the wise men worshipped, Simeon waited, the stars gave
notice. Mary, who was moved by the angel's entrance, was unmoved by the miracles. "Mary,"
it is said, "kept all these things in her heart," Though she was the mother of the Lord,
yet she desired to learn the precepts of the Lord, and she who brought forth God, yet
desired to know God.

14. And then, how she also went every year to Jerusalem at the solemn day of the passover,
and went with Joseph. Everywhere is modesty the companion of her singular virtues in the
Virgin. This, without which virginity cannot exist, must be the inseparable companion of
virginity. And so Mary did not go even to the temple without the guardianship of her
modesty. 15. This is the likeness of virginity. For Mary was such that her example alone
is a lesson for all. If, then, the author displeases us not, let us make trial of the
production, that whoever desires its reward for herself may imitate the pattern. How many
kinds of virtues shine forth in one Virgin! The secret of modesty, the banner of faith,
the service of devotion, the Virgin within the house, the companion for the ministry, the
mother at the temple. 16. Oh! how many virgins shall she meet, how many shall she embrace
and bring to the Lord, and say: "She has been faithful to her espousal, to my Son; she has
kept her bridal couch with spotless modesty." How shall the Lord Himself commend them to
His Father, repeating again those words of His: "Holy Father, these are they whom I have
kept for Thee, on whom the Son of Man leant His head and rested; I ask that where I am
there they may be with Me." And if they ought to benefit not themselves only, who lived
not for themselves alone, one virgin may redeem her parents, another her brothers. "Holy
Father, the world hath not known Me, but these have known Me, and have willed not to know
the world."

17. What a procession shall that be, what joy of applauding angels when she is found
worthy of dwelling in heaven who lived on earth a heavenly life! Then too Mary, taking her
timbrel, shall stir up the choirs of virgins, singing to the Lord because they have passed
through the sea of this world without suffering from the waves of this world. Then each
shall rejoice, saying: "I will go to the altar of God; to God Who maketh my youth glad;"
and, "I will offer unto God thanksgiving, and pay my vows unto the Most High." 18. Nor
would I hesitate to admit you to the altars of God, whose souls I would without hesitation
call altars, on which Christ is daily offered for the redemption of the body. For if the
virgin's body be a temple of God, what is her soul, which, the ashes, as it were, of the
body being shaken off, once more uncovered by the hand of the Eternal Priest, exhales the
vapour of the divine fire. Blessed virgins, who emit a fragrancethrough divine grace as
gardens do through flowers, temples through religion, altars through the priest.

CHAPTER III.

St. Ambrose having set forth the Virgin Mary as a pattern for life, adduces Thecla as a
model for learning how to die. Thecla suffered not from the beasts to whom she was
condemned, but on the contrary received from them signs of reverence. He then proceeds to
introduce a more recent example. 19. Let, then, holy Mary instruct you in the discipline
of life, and Thecla teach you how to be offered, for she, avoiding nuptial intercourse,
and condemned through her husband's rage, changed even the disposition of wild beasts by
their reverence for virginity. For being made ready for the wild beasts, when avoiding the
gaze of men, she offered her vital parts to a fierce lion, caused those who had turned
away their immodest looks to turn them back modestly. 20. The beast was to be seen lying
on the ground, licking her feet, showing without a sound that it could not injure the
sacred body of the virgin. So the beast reverenced his prey, and forgetful of his own
nature, put on that nature which men had lost. One could see, as it were, by some
transfusion of nature, men clothed with savageness, goading the beast to cruelty, and the
beast kissing the feet of the virgin, teaching them what was due from men. Virginity has
in itself so much that is admirable, that even lions admire it. Food did not induce them
though kept without their meal; no impulse hurried them on when excited;anger did not
exasperate them when stirred up, nor did their habits lead them blindly as they were wont,
nor their own natural disposition possess them with fierceness. They set an example of
piety when reverencing the martyr; and gave a lesson in favor of chastity when they did
nothing but kiss the virgin's feet, with their eyes turned to the ground, as though
through modesty, fearing that any male, even a beast, should see the virgin naked.

21. Some one will say: "Why have you brought forward the example of Mary, as if any one
could be found to imitate the Lord's mother? And why that of Thecla, whom the Apostle of
the Gentiles trained? Give us a teacher of our own sort if you wish for disciples." I
will, therefore, set before you a recent example of this sort, that you may understand
that the Apostle is the teacher, not of one only, but of all.

CHAPTER IV.

A virgin at Antioch, having refused to sacrifice to idols, was condemned to a house of
ill-fame, whence she escaped unharmed, having changed clothes with a Christian soldier.
Then when he was condemned for this, she returned and the two contended for the prize of
martyrdom, which was at last given to each. 22. There was lately at Antioch a virgin who
avoided being seen in public, but the more she shrank from men's eyes, the more they
longed for her. For beauty which is heard of but not seen is more desired, there being two
incentives to passion, love and knowledge-so long as nothing is met with which pleases
less; and that which pleases is thought to be of more worth, because the eye is not in
this case the judge by investigation, but the mind inflamed with love is full of longing.
And so the holy virgin, lest their passions should be longer fed by the desire of gaining
her, professed her intention of preserving her chastity, and so quenched the fires of
those wicked men, that she was no longer loved, but informed against.

23. So a persecution arose. The maiden, not knowing how to escape, and afraid lest she
might fall into the hands of those who were plotting against her chastity, prepared her
soul for heroic virtue, being so religious as not to fear death, so chaste as to expect
it. The day of her crown arrived. The expectation of all was at its height. The maiden is
brought forward, and makes her twofold profession, of religion and of chastity. But when
they saw the constancy of her profession, her fear for her modesty, her readiness for
tortures, and her blushes at being looked on, they began to consider how they might
overcome her religion by setting chastity before her, so that, having deprived her of that
which was the greatest, they might also deprive her of that which they had left. So the
sentence was that she should either sacrifice, or be sent to a house of ill-fame. After
what manner do they worship their gods who thus avenge them, or how do they live
themselves who give sentence after this fashion?

24. And the virgin, not hesitating about her religion, but fearful as to her chastity,
began to reflect, What am I to do? Each crown, that of martyrdom and that of virginity, is
grudged me to-day. But the name of virgin is not acknowledged where the Author of
virginity is denied. How can one be a virgin who cherishes a harlot? How can one be a
virgin who loves adulterers? How a virgin if she seeks for a lover? It is preferable to
have a virgin mind than a virgin body. Each is good if each be possible; if it be not
possible, let me be chaste, not to man but to God. Rahab, too, was a harlot, but after she
believed in God, she found salvation. And Judith adorned herself that she might please an
adulterer, but because she did this for religion and not for love, no one considered her
an adulteress. This instance turned out well. For if she who entrusted herself to religion
both preserved her chastity and her country, perhaps I, by preserving my religion, shall
also preserve my chastity. But if Judith had preferred her chastity to her religion, when
her country had been lost, she would also have lost her chastity.

25. And so, instructed by such examples, and at the same time bearing in mind the words of
the Lord, where He says: "Whosoever shall lose his life for My sake, shall find it," she
wept, and was silent, that the adulterer might not even hear her speaking, and she did not
choose the wrong done to her modesty, but rejected wrong done to Christ. Consider whether
it was possible for her to suffer her body to be unchaste, who guarded even her speech.
26. For some time my words have been becoming bashful, and fear to laud on or describe the
wicked series of what was done. Close your ears, ye virgins! The Virgin of God is taken to
a house of shame, But now unclose your ears, ye virgins, The Virgin of Christ can be
exposed to shame, but cannot be contaminated. Everywhere she is the Virgin of God, and the
Temple of God, and houses of ill-fame cannot injure chastity, but chastity does away with
the ill-fame of the place.

27. A great rush of wanton men is made to the place. Listen, ye holy virgins, to the
miracles of the martyr, forget the nameof the place. The door is shut within, the hawks
cry without; some are contending who shall first attack the prey. But she, with her hands
raised to heaven, as though she had come to a house of prayer, not to a resort of lust,
says: "O Christ, Who didst tame the fierce lions for the virgin Daniel, Thou canst also
tame the fierce minds of men. Fire became as dew to the Hebrew children, the water stood
up for the Jews, of Thy mercy, not of its own nature. Susanna knelt down for punishment
and triumphed over her adulterous accusers, the right hand withered which violated the
gifts of Thy temple; and now thy temple itself is violated; suffer not sacrilegious
incest, Thou Who didst not suffer theft. Let Thy Name be now again glorified in that I who
came here for shame, may go away a virgin!"

28. Scarcely had she finished her prayer, when, lo! a man with the aspect of a terrible
warrior burst in. How the virgin trembled before him to whom the trembling people gave
way. But she did not forget what she had read. "Daniel," said she, "had gone to see the
punishment of Susanna, and alone pronounced her guiltless, whom the people had condemned.
A sheep may be hidden in the shape of this wolf. Christ has His soldiers also, Who is
Master of legions. Or, perchance, an executioner has come in. Fear not, my soul, such an
one makes martyrs. O Virgin! thy faith has saved thee." 29. And the soldier said to her:
"Fear not, sister, I pray you. I, a brother, am come hither to save life, not to destroy
it. Save me, that you yourself may be saved. I came in like an adulterer, to go forth, if
you will, as a martyr. Let us change our attire, mine will fit you, and yours will fit me,
and each for Christ. Your robe will make me a true soldier, mine will make you a virgin.
You will be clothed well, I shall be unclothed even better that the persecutor may
recognize me. Take the garment which will conceal the woman, give me that which shall
consecrate me a martyr. Put on the cloak which will hide the limbs of a virgin, but
preserve her modesty. Take the cap which will cover your hair and conceal your
countenance. They who have entered houses of ill-fame are wont to blush. When you have
gone forth, take care not to look back, remembering Lot's wife, who lost her very nature
because she looked back at what was unchaste, though with chaste eyes. And be not afraid
lest any part of the sacrifice fail. I will offer the victim to God for you, do you offer
the soldier to Christ for me. You have served the good service of chastity, the wages of
which are everlasting life; you have the breastplate of righteousness, which protects the
body with spiritual armour, the shield of faith with which to ward off wounds, and the
helmet of salvation, for there is the defence of our salvation where Christ is, since the
man is the head of the woman. and Christ of the virgin.

30. Whilst saying this he put off his cloak. This garment has been up to this time
suspected of being that of a persecutor and adulterer. The virgin offered her neck, the
soldier his cloak. What a spectacle that was, what a manifestation of grace when they were
contending for martyrdom in a house of ill-fame! Let the characters be also considered, a
soldier and a virgin, that is, persons unlike in natural disposition, but alike by the
mercy of God, that the saying might be fulfilled: "Then the wolves and the lambs shall
feed together." Behold the lamb and the wolf not only feed together but are also offered
together. Why should I say more? Having changed her garment, the maiden flies from the
snare, not now with wings of her own, seeing she was borne on spiritual wings, and(a sight
which the ages had never seen) she leaves the house of ill-fame a virgin, but a virgin of
Christ.

31. But they who were looking with their eyes, yet saw not, raged like robbers for prey,
or wolves for a lamb. One who was more shameless went in. But when he took in the state of
the matter with his eyes, he said, What is this? A maiden entered, now a man is to be seen
here. This is not the old fable of a hind instead of a maiden, but in truth a virgin
become a soldier. I had heard but believed not that Christ changed water into wine; now He
has begun also to change the sexes. Let us depart hence whilst we still are what we were.
Am I too changed who see things differently from what I believe them to be? I came to a
house of ill-fame, and see a surety. And yet I go forth changed, for I shall go out chaste
who came in unchaste.

32. When the affair was known, because a crown was due to such a conqueror, he was
condemned for the virgin who was seized for the virgin, and so not only a virgin but a
martyr came forth from the house of ill-fame. It is reported that the maiden ran to the
place of punishment, and that they both contended for death. He said: "I am condemned to
death, the sentence let you go free when it retained me. And she replied: "I did not
choose you as my surety on pain of death, but as a guarantee for my chastity. If chastity
be attacked, my sex remains; if blood is sought, I desire none to give bail for me, I have
the means to pay. The sentence was pronounced on me, which was pronounced for me.
Undoubtedly, if I had offered you as security for my debt, and in my absence the judge had
assigned your property to the creditor, you would share the sentence with me, and I should
pay your obligations with my patrimony. Were I to refuse, who would not judge me worthy of
a shameful death? How much more am I bound where there is a question of death? Let me die
innocent, that I may not die guilty. In this matter there is no middle course; today I
shall either be guilty of your blood or a martyr in my own. If I came back quickly, who
dares to shut me out? If I delayed, who dares acquit me?

I owe a greater debt to the laws who am guilty not only of my own flight, but also of the
death of another. My limbs are equal to death, which were not equal to dishonour. A virgin
can accept a wound who could not accept contumely. I avoided disgrace, not martyrdom. I
gave up my robe to you; I did not alter my profession. And if you deprive me of death, you
will not have rescued but circumvented me. Beware, pray, of resisting, beware of venturing
to contend with me. Take not away the kindness you have conferred on me. In denying me the
execution of this sentence, you are setting up again the former one. For the sentence is
changed for a former one. If the latter binds me not, the former one does. We can each
satisfy the sentence if you suffer me to be slain first. From you they can exact no other
penalty, but her chastity is in danger with a virgin. And so you will be more glorious if
you are seen to have made a martyr of an adulteress. than to have made again an adulteress
of a martyr."

33. What do you think was the end? The two contended, and both gained the victory, and the
crown was not divided, but became two. So the holy martyrs, conferring benefits one on the
other, gave the one the impulse and the other the result to their martyrdom.

CHAPTER V.

The story of the two Pythagorean friends, Damon and Pythias, is related by St. Ambrose,
who points out that the case mentioned in the last chapter is more praiseworthy. A
comparison is instituted between the treatment of their gods by heathen without any
punishment, and Jeroboam's irreverence with its punishment. 34. And the schools of the
philosophers laud Damon and Pythias-the Pythagoreans-to the skies, of whom one, when
condemnned to death, asked for time to set his affairs in order. whereupon, the tyrant, in
his cunning, not supposing that such could be found, asked for a bondsman who should
suffer the penalty if the other delayed his return. I do not know which act of the two was
the more noble. The one found the bondsman, the other offered himself. And so while he who
was condemned met with some delay, the bondsman with calm countenance did not refuse
death. As he was being led forth his friend returned, and offered his neck to the axe.
Then the tyrant, wondering that friendship was dearer to philosophers than life, asked
himself to be received into friendship by those whom he had condemned. The grace of Virtue
was so great that it moved even a tyrant.

35. These things are worthy of praise; but are inferior to our instance. For those two
were men, with us one was a virgin, who had first to be superior to her sex; those were
friends, these were unknown to each other; those offered themselves to one tyrant, these
to many tyrants; and these more cruel, for in the former case the tyrant spared them,
these slew them; with the former one was bound by necessity, with these the will of each
was free. In this, too, the latter were the wiser, that with those the end of their zeal
was the pleasure of friendship, with these the crown of martyrdom, for they strove for
men, these for God. 36. And since we have mentioned that man who was condemned, it is
fitting to add what he thought of his gods, that you may judge how weak they are whom
their own followers deride. For he, having come into the temple of Jupiter, bade them take
off the fillet of gold with which his image was crowned, and to put on one of wool
instead, saying that the golden fillet was cold in winter and heavy in summer. So he
derided his god as being unable to bear either a weight or cold. He, too, when he saw the
golden beard of Aesculapius, bade them remove it, saying that it was not fit for the son
to have a beard when the father had none. Again, he took away the golden bowls from the
images which held them, saying that he ought to receive what the gods gave. For. said he,
men make prayers to receive good things from the gods, and nothing is better than gold;
if, however, gold be evil, the gods ought not to have it; if it be good, it is better that
men should have it who know how to use it.

37. Such objects of ridicule were they, that neither could Jupiter defend his garment, nor
Aesculapius his beard, for Apollo had not yet begun to grow one; nor could all those who
are esteemed gods keep the golden bowls which they were holding, not fearing the charge of
theft so much as not having any feeling. Who, then, would worship them, who can neither
defend themselves as gods nor hide themselves as men? 38. But when in the temple of our
God, that wicked king Jeroboam took away the gifts which his father had laid up, and
offered to idols upon the holy altar, did not his right hand, which he stretched out,
wither, and his idols, which he called upon, were not able to help him? Then, turning to
the Lord, he asked for pardon, and at once his hand which had withered by sacrilege was
healed by true religion. So complete an example was there set forth in one person, both of
divine mercy and wrath when he who was sacrificing suddenly lost his right hand, but when
penitent received forgiveness.

CHAPTER VI.

St. Ambrose, in concluding the second book, ascribes any good there may be in it to the
merits of the virgins, and sets forth that it was right before laying down any severe
precepts to encourage them by examples, as is done both in human teaching and in holy
Scripture. 39. I, Who have been not yet three years a bishop, have prepared this offering
for you, holy virgins, although untaught by my own experience, yet having learnt much from
your mode of life. For what experience could have grown up in so short a time of being
initiated in religion?If you find any flowers herein, gather them together in the bosom of
your lives. These are not precepts for virgins, but instances taken from virgins. My words
have sketched the likeness of your virtue, you may see the reflection of your gravity, as
it were, in the mirror of this discourse. If you have received any pleasure from my
ability, all the fragrance of this book is yours. And since there are as many opinions as
there are persons, if there be anything simple in my treatise let all read it; if anything
stronger, let the more mature prove it; if anything modest, let it cleave to the breast
and tinge the cheeks; if there be anything flowery, let the flowery age of youth not
disdain it.

40. We ought to stir up the love of the bride, for iris written: "Thou shalt love the Lord
thy God." At bridal feasts we ought to adorn the hair at least with some ornaments of
prayer, for it is written: "Smite the hands together, and strike with the foot." We ought
to scatter roses on those uninterrupted bridals. Even in these temporal marriages the
bride is received with acclamation before she receives commands, lest hard commands should
hurt her, before love cherished by kindness grows strong. 41. Horses learn to love the
sound of patting their necks, that they may not refuse the yoke, and are first trained
with words of enticement before the stripe of discipline. But when the horse has submitted
its neck to the yoke, the rein pulls in, and the spur urges on, and its companions draw
it, and the driver bids it. So, too, our virgin ought first to play with pious love, and
admire the golden supports of the heavenly marriage couch on the very threshold of
marriage, and to see the door-posts adorned with wreaths of leaves, and to taste the
delight of the musicians playing within; that she may not through fear withdraw herself
from the Lord's yoke, before she obeys His call.

42. "Come, then, hither from Lebanon, My spouse, come hither from Lebanon, thou shalt pass
and pass through." This verse must be often repeated by us, that at least being called by
the words of the Lord, she may follow if there be any who will not trust the words of man.
We have not formed this power for ourselves, but have received it; this is the heavenly
teaching of the mystic song: "Let Him kiss me with the kisses of His mouth, for Thy
breasts are better than wine, and the odor of Thy ointments is above all spices. Thy name
is as ointment poured forth." The whole of that place of delights sounds of sport, stirs
up approval, calls forth love. "Therefore," it continues, "have the maidens loved Thee and
have drawn Thee, let us run after the odour of Thy ointments. The King hath brought me
into His chamber." She began with kisses, and so attained to the chamber.

43. She, now so patient of hard toil, and of practised virtue, as to open the bars with
her hand, go forth into the field, and abide in strongholds, at the beginning ran after
the odour of the ointment; soon when she is come into the chamber the ointment is changed.
And see whither she goes: "If it be a wall," it is said, "we will build upon it towers of
silver." She who sported with kisses now builds towers that, encircled with the precious
battlements of the saints, she may not only render fruitless the attacks of the enemy, but
also erect the safe defences of holy merits.

CHAPTER I.

St. Ambrose now goes back to the address of Liberius when he gave the veil to Marcellina.
Touching on the crowds pressing to the bridal feast of that Spouse Who feeds them all, he
passes on to the fitness of her profession on the day on which Christ was born of a
Virgin, and concludes with a fervent exhortation to love Him. 1.Inasmuch as I have
digressed in what I have said in the two former hooks, it is now time, holy sister, to
reconsider those precepts of Liberius of blessed memory which you used to talk over with
me, as the holier the man the more pleasing is his discourse. For he, when on the Nativity
of the Saviour in the Church of St. Peter you signified your profession of virginity by
your change of attire (and what day could be better than that on which the Virgin received
her child?) whilst many virgins were standing round and vying with each other for your
companionship. "You," said he, "my daughter, have desired a good espousal. You see how
great a crowd has come together for the birthday of your Spouse, and none has gone away
without food. This is He, Who, when invited to the marriage feast, changed water into
wine. He, too, will confer the pure sacrament of virginity on you who before were subject
to the vile elements of material nature. This is He Who fed four thousand in the
wilderness with five loaves and two fishes." He could have fed more; if more had been
there to be fed, they would have been. And now He has called many to your espousal, but it
is not now barley bread, but the Body from heaven which is supplied.

2. To-day, indeed, He was born after the manner of men, of a Virgin, but was begotten of
the Father before all things, resembling His mother in body, His Father in power. Only-
begotten on earth, and Only-begotten in heaven. God of God, born of a Virgin,
Righteousness from the Father, Power from the Mighty One, Light of Light, not unequal to
His Father; nor separated inpower, not confused by extension of the Word or enlargement as
though mingled with the Father, but distinguished from the Father by virtue of His
generation. He is your Brother, without Whom neither things in heaven, nor things in the
sea, nor things on earth consist. The good Word of the Father, Which was, it is said, "in
the beginning," here you have His eternity. "And," it is said, "the Word was with God."
Here you have His power, undivided and inseparable from the Father. "And the Word was
God." Here you have His unbegotten Godhead, for your faith is to be drawn from the mutual
relationship.

3. Love him, my daughter, for He is good. For, "None is good save God only." For if there
be no doubt that the Son is God, and that God is good, there is certainly no doubt that
God the Son is good. Love Him I say. He it is Whom the Father begat before the morning
star, as being eternal, He brought Him forth from the womb as the Son; He uttered him from
His heart, as the Word. He it is in Whom the Father is well pleased; He is the Arm of the
Father, for He is Creator of all, and the Wisdom of the Father, for He proceeded from the
mouth of God; the Power of the Father, because the fulness of the Godhead dwelleth in Him
bodily. And the Father so loved Him, as to bear Him in His bosom, and place Him at His
right hand, that you may learn His wisdom, and know His power.

4. If, then, Christ is the Power of God, was God ever without power? Was the Father ever
without the Son? If the Father of a certainty always was, of a certainty the Son always
was. So He is the perfect Son of a perfect Father. For he who derogates from the power,
derogates from Him Whose is the power. The Perfection of the Godhead does not admit of
inequality. Love, then, Him Whom the Father loves, honour Him Whom the Father honours, for
"he that honoureth not the Son, honoureth not the Father," and "whoso denieth the Son,
hath not the Father." So much as to the faith.


CONCERNING VIRGINS
==================

CONCERNING VIRGINS continued

CHAPTER II.

Touching next upon the training of a virgin, he speaks of moderation in food and drink,
and of restraint upon the impulses of the mind, introducing some teaching upon the fable
of the death and resurrection of Hippolytus, and advises the avoidance of certain meats.
5. But sometimes even when faith is to be relied upon, youth is not trusted. Use wine,
therefore, sparingly, in order that the weakness of the body may not increase, not for
pleasurable excitement, for each alike kindles a flame, both wine and youth. Let fasts
also put a bridle on tender age, and spare diet restrain the unsubdued appetites with a
kind of rein. Let reason check, hope subdue, and fear curb them. For he who knows not how
to govern his desires, like a man run away with by wild horses, is overthrown, bruised,
torn, and injured. 6. And this is said to have happened to a youth for his love of Diana.
But the fable is coloured with poet's tales, that Neptune, stirred with grief at his rival
being preferred, sent madness upon his horses, whereby his great power might be set forth
in that he overcame the youth, not by strength, but by fraud. And from this event a yearly
sacrifice is celebrated for Diana, when a horse is offered at her altar. And they say that
she was a virgin, and (of which even harlots would be ashamed) yet could love one who did
not love her. But as far as I am concerned let their fables have authority, for though
each be criminal, it is yet a less evil that a youth should have been so enamoured of an
adulteress as to perish, than that two gods should, as they relate, contend for committing
adultery, and that Jupiter avenged the grief of his daughter who played the harlot on the
physician who cured the wound of him who had violated Diana in the woods, a most excellent
huntress, no doubt, not of wild beasts, but of lust: yet also of wild beasts, so that she
was worshipped naked.

7. Let them ascribe, then, to Neptune the mastery over madness, in order to fix on him the
crime of unchaste love. Let them ascribe to Diana the rule over the woods, wherein she
dwelt, so as to establish the adultery which she practised. Let them ascribe to
Aesculapius the restoration of the dead so long as they confess that when struck by
lightning he himself escaped not. Let them also ascribe to Jupiter the thunderbolts which
he did not possess, so that they witness to the disgrace with which he was laden. 8. And I
think that one should sparingly eat all kinds of food which cause heat to the limbs, for
flesh drags down even eagles as they fly. But within you let that bird of which we read,
"Thy youth shall be renewed like the eagle's," holding its course on high, swift in its
virgin flight, be ignorant of the desire for unnecessary food. The gathering of banquets
and salutations must be avoided.

CHAPTER III.

Virgins are exhorted to avoid visits, to observe modesty, to be silent during the
celebration of the Mysteries after the example of Mary. Then after narrating the story of
a heathen youth, and saying of a poet, St. Ambrose relates a miracle wrought by a holy
priest. 9. I Will, too, that visits amongst the younger, except such as may be due to
parents and those of like age, be few. For modesty is worn away by intercourse, and
boldness breaks forth, laughter creeps in, and bashfulness is lessened, whilst politeness
is studied. Not to answer one who asks a question is childishness, to answer is nonsense.
I should prefer, therefore, that conversation should rather be wanting to a virgin, than
abound. For if women are bidden to keep silence in churches, even about divine things, and
to ask their husbands at home, what do we think should be the caution of virgins, in whom
modesty adorns their age, and silence commends their modesty.

10. Was it a small sign of modesty that when Rebecca came to wed Isaac, and saw her
bridegroom, she took a veil, that she might not be seen before they were united? Certainly
the fair virgin feared not for her beauty, but for her modesty. What of Rachel, how she,
when Jacob's kiss had been taken, wept and groaned, and would not have ceased weeping had
she not known him to be a kinsman? So she both observed what was due to modesty, and
omitted not kindly affection. But if it is said to a man: "Gaze not on a maid, lest she
cause thee to fall," what is to be said to a consecrated virgin, who, if she loves, sins
in mind; if she is loved, in act also? 11. The virtue of silence, especially in Church, is
very great. Let no sentence of the divine lessons escape you; if you give ear, restrain
your voice, utter no word with your lips which you would wish to recall, but let your
boldness to speak be sparing. For in truth in much speaking there is abundance of sin. To
the murderer it was said: "Thou hast sinned, be silent," that he might not sin more; but
to the virgin it must be said, "Be silent lest thou sin." For Mary, as we read, kept in
heart all things that were said concerning her Son, and do you, when any passage is read
where Christ is announced as about to come, or is shown to have come, not make a noise by
talking, but attend. Is anything more unbecoming than the divine words should be so
drowned by talking, as not to be heard, believed, or made known, that the sacraments
should be indistinctly heard through the sound of voices, that prayer should be hindered
when offered for the salvation of all?

12. The Gentiles pay respect to their idols by silence, of which this instance is given:
As Alexander, the king of the Macedonians, was sacrificing, the sleeve of a barbarian lad
who was lighting the lamp for him caught fire and burnt his body, yet he remained without
moving and neither betrayed the pain by a groan, nor showed his suffering by silent tears.
Such was the discipline of reverence in a barbarian lad that nature was subdued. Yet he
feared not the gods, who were no gods, but the king. For why should he fear those who if
the same fire had caught them would have burnt? 13. How much better still is it where a
youth at his father's banquet is bidden not to betray by coarse gestures his unchaste
loves. And do you, holy virgin, abstain from groans, cries, coughing, and laughter at the
Mystery. Can you not at the Mystery do what he did at a banquet? Let virginity be first
marked by the voice, let modesty close the mouth, let religion remove weakness, and habit
instruct nature. Let her gravity first announce a virgin to me, a modest approach, a sober
gait, a bashful countenance, and let the march of virtue be preceded by the evidence of
integrity. That virgin is not sufficiently worthy of approval who has to be enquired about
when she is seen.

14. There is common story how, when the excessive croaking of frogs was resounding in the
ears of the faithful people, the priest of God bade them be silent, and show reverence to
the sacred words, and then at once the noise was stilled. Shall then the marshes keep
silence and not the frogs? And shall irrational animals re-acknowledge by reverence what
they know not by nature? While the shamelessness of men is such, that many care not to pay
that respect to the religious feelings of their minds, which they do to the pleasure of
their ears.

CHAPTER IV.

Having summed up the address of Liberius, St. Ambrose passes on to the virtues of his
sister, especially her fasts, which however he advises her to moderate to some extent, and
to exercise herself in other matters, after the example which he adduces. Especially he
recommends the Lord's Prayer, and the repetition of Psalms by night, and the recitation of
the Creed before daylight. 15. After such a fashion did Liberius of holy memory address
you, in words beyond the reality of practice in most cases, but coming short of your
performance, who have not only attained to the whole of discipline by your virtue, but
have surpassed it in your zeal. For we are bidden to practise fasting, but only for single
days; but you, multiplying nights and days, pass untold periods without food, and if ever
requested to partake of some, and to lay aside your book a little while, you at once
answer: "Man doth not live by bread alone, but by every word of God." Your very meals
consisted but of what food came to hand, so that fasting is to be preferred to eating what
was repugnant; your drink is from the spring, your weeping and prayer combine, your sleep
is on your book.

16. These kings were suited to younger years, whilst he was ripening with the gray hairs
of age; but when a virgin has gained the triumph over her subdued body, she should lessen
her toil, that she may be preserved as teacher for a younger age. The vine laden with the
fruitful branches of full growth soon breaks unless it be from time to time kept back. But
whilst it is young let it grow rank, and as it grows older be pruned, so as not to grow
into a forest of twigs, or die deprived of life by its exceptive produce. A good
husbandman by tending the soil keeps the vine in excellent order, protects it from cold,
and guards it from being parched by the mid-day sun. And he works his land by turns, or if
he will not let it lie fallow, he alternates his crops, so that the fields may rest
through change of produce. Do you too, a veteran in virginity, at least sow the fields of
your breast with different seeds, at one time with moderate sustenance, at another with
sparing fasts, with reading, work, and prayer, that change of toil may be as a truce for
rest.

17. The whole land does not produce the same harvest. On one side vines grow on the hills,
on another you can see the purple olives, elsewhere the scented roses. And after leaving
the plough, the strong husbandman with his fingers scrapes the soil to plant the roots of
flowers, and with the rough hands wherewith he turns the bullocks striving amongst the
vines, he gently presses the udders of the sheep. The land is the better the more numerous
are its fruits. So do you, following the example of a good husbandman, avoid cleaving your
soil with perpetual fastings as if with deep ploughings. Let the rose of modesty bloom in
your garden, and the lily of the mind, and let the violet beds drink from the source of
sacred blood. There is a common saying, "What you wish to perform abundantly, sometimes do
not do at all." There ought to be something to add to the days of Lent, but so that
nothing be done for the sake of ostentation, but of religion.

18. Frequent prayer also commends us to God. For if the prophet says, "Seven times a day
have I praised Thee," though he was busy with the affairs of a kingdom, what ought we to
do, who read: "Watch and pray that ye enter not into temptation"? Certainly our customary
prayers ought to be said with giving of thanks, when we rise from sleep, when we go forth,
when we prepare to receive food, after receiving it, and at the hour of incense, when at
last we are going to rest. 19. And again in your bed-chamber itself, I would have you join
psalms in frequent interchange with the Lord's prayer, either when you wake up, or before
sleep bedews your body, so that at the very commencement of rest sleep may find you free
from the care of worldly matters, meditating upon the things of God. And, indeed, he who
first found out the name of Philosophy itself, every day before he went to rest, had the
flute-player play softer melodies to soothe his mind disturbed by worldly cares. But he,
like a man washing tiles, fruitlessly desired to drive away worldly things by worldly
means, for he was, indeed, rather besmearing himself with fresh mud, in seeking a reward
from pleasure, but let us, haying wiped off the filth of earthly vices, purify our utmost
souls from every defilement of the flesh.

20. We ought, also, specially to repeat the Creed, as a seal upon our hearts, daily,
before light, and to recur to it in thought whenever we are in fear of anything. For when
is the soldier in his tent or the warrior in battle without his military oath?

CHAPTER V.

St. Ambrose, speaking of tears, explains David's saying, "Every night wash l my couch with
my tears," andgoes on to speak of Christ bearing our griefs and infirmities. Everything
should be referred to His honour, and we ought to rejoice with spiritual joy, but not
after a worldly fashion. 21. And who can now fail to understand that the holy prophet said
for our instruction: "Every night will I wash my couch and water my bed with my tears"?
For if you take it literally for his bed, he shows that such abundance of tears should be
shed as to wash the bed and water it with tears, the couch of him who is praying, for
weeping has to do with the present, rewards with the future, since it is said: "Blessed
are ye that weep, for ye shall laugh;" or if we take the word of the prophet as applied to
our bodies, we must wash away the offences of the body with tears of penitence. For
Solomon made himself a bed of wood from Lebanon, its pillars were of silver, its bottom of
gold, its back strewn with gems. What is that bed but the fashion of our body? For by gems
is set forth the splendour of the brightness of the air, fire is set forth by the gold,
water by silver, and earth by wood, of which four elements the human body consists, in
which our soul rests, if it do not exist deprived of rest by the roughness of hills or the
damp ground, but raised on high, above vices, supported by the wood. For which reason
David also says: "The Lord will send him help upon his bed of pain." For how can that be a
bed of pain which cannot feel pain, and which has no feeling? But the body of pain is like
the body of that death, of which it is said: "O wretched man that I am, who shall deliver
me from the body of this death?"

22. And since I have inserted a clause in which mention is made of the Lord's Body, lest
any one should be troubled at reading that the Lord took a body of pain, let him remember
that the Lord grieved and wept over the death of Lazarus, and was wounded in His passion,
and that from the wound there went forth blood and water, and that He gave up His Spirit.
Water for washing, Blood for drink, the Spirit for His rising again. For Christ alone is
to us hope, faith, and love-hope in His resurrection, faith in the layer, and love in the
sacrament. 23. And as He took a body of pain, so too He turned His bed in His weakness.
for He converted it to the benefit of human flesh. For by His Passion weakness was ended,
and death by His resurrection. And yet you ought to mourn for the world but to rejoice in
the Lord, to be sad for penitence but joyful for grace, though, too, the teacher of the
Gentiles by a wholesome precept has bidden to weep with them that weep, and to rejoice
with them that do rejoice.

24. But let him who desires to solve the whole difficulty of this question have recourse
to the same Apostle. "Whatsoever ye do," says he, "in word or deed, do all in the Name of
our Lord Jesus Christ, giving thanks to God the Father by Him." Let us then refer all our
words and deeds to Christ, Who brought life out of death, and created light out of
darkness. For as a sick body is at one time cherished by warmth, at another soothed by
cool applications, and the variation of remedies, if carried out according to the
direction of the physician, is healthful, but if done in opposition to his orders
increases the sickness; so whatever is paid to Christ is a remedy, whatever is done by our
own will is harmful. 25. There ought then to be the joy of the mind, conscious of right,
not excited by unrestrained feasts, or nuptial concerts, for in such modesty is not safe,
and temptation may be suspected where excessive dancing accompanies festivities. I desire
that the virgins of God should be far from this. For as a certain teacher of this world
has said: "No one dances when sober unless he is mad." Now if, according to the wisdom of
this world, either drunkenness or madness is the cause of dancing, what a warning is given
to us amongst the instances mentioned in the Divine Scriptures, where John, the forerunner
of Christ, being beheaded at the wish of a dancer, is an instance that the allurements of
dancing did more harm than the madness of sacrilegious anger.

CHAPTER VI.

Having mentioned the Baptist, St. Ambrose enters into a description of the events
concerning his death, and speaks against dancing and the festivities of the wicked. 26.
And since we must not cursorily pass by the mention of so great a man, let us consider who
he was, by whom, on what account, how, and at what time he was slain. A just man, he is
put to death by adulterers, and the penalty of a capital crime is turned off by the guilty
on to the judge. Again the reward of the dancer is the death of the prophet. Lastly (a
matter of honour even to all barbarians), the cruel sentence is given in the midst of
banqueting and festivities, and the news of the deadly crime is carried from the banquet
to the prison, and then from the prison to the banquet. How many crimes are there in one
wicked act!

27. A banquet of death is set out with royal luxury, and when a larger concourse than
usual had come together, the daughter of the queen, sent for from within the private
apartments, is brought forth to dance in the sight of men. What could she have learnt from
an adulteress but loss of modesty? Is anything so conducive to lust as with unseemly
movements thus to expose in nakedness those parts of the body which either nature has
hidden or custom has veiled, to sport with the looks, to turn the neck, to loosen the
hair? Fitly was the next step an offence against God. For what modesty can there be where
there is dancing and noise and clapping of hands? 28. "Then," it is said, "the king being
pleased, said unto the damsel, that she should ask of the king whatsoever she would. Then
he swore that if she asked he would give her even the half of his kingdom." See how
worldly men themselves judge of their worldly power, so as to give even kingdoms for
dancing. But the damsel, being taught by her mother, demanded that the head of John should
be brought to her on a dish. That which is said that "the king was sorry, " is not
repentance on the part of the king, but a confession of guilt, which is, according to the
wont of the divine rule, that they who have done evil condemn themselves by their own
confession. "But for their sakes which sat with him," it is said. What is more base than
that a murder should be committed in order not to displease those who sat at meat? "And,"
it follows, "for his oath's sake." What a new religion! He had better have forsworn
himself. The Lord therefore in the Gospel bids us not to swear at all, that there be no
cause for perjury, and no need of offending. And so an innocent man is slain that an oath
be not violated. I know which to have in the greatest horror. Perjury is more endurable
than are theoaths of tyrants.

29. Who would not think when he saw some one running from the banquet to the prison, that
orders had been given to set the prophet free? Who, I say, having heard that it was
Herod's birthday, and of the state banquet, and the choice given to the damsel of choosing
whatever she wished, would not think that the man was sent to set John free? What has
cruelty in common with delicacies? What have death and pleasure in common? The prophet is
hurried to suffer at a festal time by a festal order, by which he would even wish to be
set free; he is slain by the sword, and his head is brought on a platter. This dish was
well suited to their cruelty, in order that their insatiate savageness might be feasted.
30. Look, most savage king, at the sights worthy of thy feast. Stretch forth thy right
hand, that nothing be wanting to thy cruelty, that streams of holy blood may pour down
between thy fingers. And since the hunger for such unheard-of cruelty could not be
satisfied by banquets, nor the thirst by goblets, drink the blood pouring from the still
flowing veins of the cut-off head. Behold those eyes, even in death, the witnesses of thy
crime, turning away from the sight of the delicacies. The eyes are closing, not so much
owing to death, as to horror of luxury. That bloodless golden mouth, whose sentence thou
couldst not endure, is silent, and yet thou fearest. Yet the tongue, which even after
death is wont to observe its duty as when living, condemned, though with trembling motion,
the incest. This head is borne to Herodias: she rejoices, she exults as though she had
escaped from the crime, because she has slain her judge.

31. What say you, holy women? Do you see what you ought to teach, and what also to unteach
your daughters? She dances, but she is the daughter of an adulteress. But she who is
modest, she who is chaste, let her teach her daughter religion, not dancing. And do you,
grave and prudent men, learn to avoid the banquets of hateful men. If such are the
banquets, what will be the judgment of the impious?

CHAPTER VII.

In reply to Marcellina, who had asked what should be thought of those who to escape
violence killed themselves, St. Ambrose replies by narrating the history of Pelagia, a
virgin, with her mother and sister, and goes on to speak of the martyrdom of the blessed
Sotheris, one of their own ancestors. 32. As I am drawing near the close of my address,
you make a good suggestion, holy sister, that I should touch upon what we ought to think
of the merits of those who have cast themselves down from a height, or have drowned
themselves in a river, lest they should fall into the hands of persecutors, seeing that
holy Scripture forbids a Christian to lay hands on himself. And indeed as regard; virgins
placed in the necessity of preserving their purity, we have a plain answer, seeing that
there exists an instance of martyrdom. 33. Saint Pelagia lived formerly at Antioch, being
about fifteen years old, a sister of virgins, and a virgin herself. She shut herself up at
home at the first sound of persecution, seeing herself surrounded by those who would rob
her of her faith and purity, in the absence of her mother and sisters, without any
defence, but all the more filled with God. "What are we to do, unless," says she to
herself, "thou, a captive of virginity, takest thought? I both wish and fear to die, for I
meet not death but seek it. Let us die if we are allowed, or if they will not allow it,
still let us die. God is not offended by a remedy against evil, and faith permits the act.
In truth, if we think of the real meaning of the word, how can what is voluntary be
violence? It is rather violence to wish to die and not to be able. And we do not fear any
difficulty. For who is there who wishes to die and is not able to do so, when there are so
many easy ways to death? For I can now rush upon the sacrilegious altars and overthrow
them, and quench with my blood the kindled fires. I am not afraid that my right hand may
fail to deliver the blow, or that my breast may shrink from the pain. I shall leave no sin
to my flesh. I fear not that a sword will be wanting. I can die by my own weapons, I can
die without the help of an executioner, in my mother's bosom."

34. She is said to have adorned her head, and to have put on a bridal dress, so that one
would say that she was going to a bridegroom, not to death. But when the hateful
persecutors saw that they had lost the prey of her chastity, they began to seek her mother
and sisters. But they, by a spiritual flight, already held the field of chastity, when, as
on the one side, persecutors suddenly threatened them, and on the other, escape was shut
off by an impetuous river, they said, what do we fear? See the water, what hinders us from
being baptized? And this is the baptism whereby sins are forgiven, and kingdoms are
sought. This is a baptism after which no one sins. Let the water receive us, which is wont
to regenerate. Let the water receive us, which makes virgins. Let the water receive us,
which opens heaven, protects the weak, hides death, makes martyrs. We pray Thee, God,
Creator of all things, let not the water scatter our bodies, deprived of the breath of
life; let not death separate our obsequies, whose lives affection has always conjoined;
but let our constancy be one, our death one, and our burial also be one.

35. Having said these words, and having slightly girded up the bosom of their dress, to
veil their modesty without impeding their steps, joining hands as though to lead a dance,
they went forward to the middle of the river bed, directing their steps to where the
stream was more violent, and the depth more abrupt. No one drew back, no one ceased to go
on, no one tried where to place her steps, they were anxious only when they felt the
ground, grieved when the water was shallow, and glad when it was deep. One could see the
pious mother tightening her grasp, rejoicing in her pledges, afraid of a fall test even
the stream should carry off her daughters from her. "These victims, O Christ," said she,
"do I offer as leaders of chastity, guides on my journey, and companions of my
sufferings." 37. But who would have cause to wonder that they had such constancy whilst
alive, seeing that even when dead they preserved the position of their bodies unmoved? The
water did not lay bare their corpses, nor did the rapid course of the river roll them
along. Moreover, the holy mother, though without sensation, still maintained her loving
grasp, and held the sacred knot which she had tied, and loosed not her hold in death, that
she who had paid her debt to religion might die leaving her piety as her heir. For those
whom she had joined together with herself for martyrdom, she claimed even to the tomb.

38. But why use instances of people of another race to you, my sister, whom the
inspiration of hereditary chastity has taught by descent from a martyred ancestor? For
whence have you learnt who had no one from whom to learn, living in the country, with no
virgin companion, instructed by no teacher? You have played the part then not of a
disciple, for this cannot be done without teaching, but of an heir of virtue. 39. For how
could it come to pass that holy Sotheris should not have been the originator of your
purpose, who is an ancestor of your race? Who, in an age of persecution, borne to the
heights of suffering by the insults of slaves, gave to the executioner even her face,
which is usually free from injury when the whole body is tortured, and rather beholds than
suffers torments; so brave and patient that when she offered her tender cheeks to
punishment, the executioner failed in striking before the martyr yielded under the
injuries. She moved not her face, she turned not away her countenance, she uttered not a
groan or a tear. Lastly, when she had overcome other kinds of punishment, she found the
sword which she desired.


CONCERNING WIDOWS
=================

CONCERNING WIDOWS Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

CHAPTER I.

After having written about virgins, it seemed needful to say something concerning widows,
since the Apostle joins the two classes together, and the latter are as it were teachers
of the former, and far superior to those who are married. Elijah was sent to a widow, a
great mark of honour; yet widows are not honourable like her of Sarepta, unless they copy
her virtues, notably hospitality. The avarice of men is rebuked, who forfeit the promises
of God by their grasping. 1. Since I have treated of the honour of virgins in three books,
it is fitting now, my brethren, that a treatise concerning widows should come in order;
for I ought not to leave them without honour, nor to separate them from the commendation
belonging to virgins, since the voice of the Apostle has joined them to virgins, according
to what is written: "The unmarried woman and the virgin careth for the things of the Lord,
that she may be holy both in body and in spirit." For in a certain manner the inculcation
of virginity is strengthened by the example of widows. They who have preserved their
marriage bed undefiled are a testimony to virgins that chastity is to be preserved for
God. And it is almost a mark of no less virtue to abstain from marriage, which was once a
delight, than to remain ignorant of the pleasures of wedlock. They are strong in each
point, in that they regret not wedlock, the faith of which they keep, and entangle not
themselves with wedded pleasures, lest they appear weak and not able to take care of
themselves.

2. But in this particular virtue is contained also the prizes of liberty. For: "The wife
is bound as long as her husband liveth; but if her husband fall asleep she is freed: let
her marry whom she will, only in the Lord. But she will be happier if she so abide, after
my judgment, for I think I also have the Spirit of God." Evidently, then, the Apostle has
expressed the difference, having said that the one is bound, and stated that the other is
happier, and that he asserts not so much as the result of his own judgment, as of the
infusion of the Spirit of God; that the decision should be seen to be heavenly, not human.
3. And what is the teaching of the fact that at that time when the whole human race was
afflicted by famine and Elias was sent to the widow? And see how for each is reserved her
own special grace. An angel is sent to the Virgin, a prophet to the widow. Notice,
farther, that in one case it is Gabriel, in the other Elisha. The most excellent chiefs of
the number of angels and prophets are seen to be chosen. But there is no praise simply in
widowhood, unless there be added the virtues of widowhood. For, indeed, there were many
widows, but one is preferred to all, in which fact it is not so much that others are
called back from their pursuit as that they are stimulated by the example of virtue.

4. What is said at first makes the ears attentive, although the simplicity itself of the
understanding has weight to attract widows to the pattern of virtue; since each seems to
excel, not according to her profession, but her merit, and the grace of hospitality is not
lost sight of by God, Who, as He Himself related in the Gospel, rewards a cup of cold
water with the exceeding recompense of eternity, and compensates the small measure of meal
and oil by an unfailing abundance of plenty ever coming in. For if one of the heathen has
said that all the possessions of friends should be common, how much more ought those of
relatives to be common! For we are relatives who are bound into one body. 5. But we are
not bound by any prescribed limit of hospitality. For why do you think that what is of
this world is private property when this world is common? Or why do you consider the
fruits of the earth are private, when the earth itself is common property? "Behold," He
said, "the fowls of the air, they sow not, neither do they reap." For to those to whom
nothing is private property nothing is wanting, and God, the master of His own word, knows
how to keep His promise. Again, the birds do not gather together, and yet they eat, for
our heavenly Father feeds them. But we turning aside the warnings of a general utterance
to our private advantage, God says: "Every tree which has in it the fruit of a tree
yielding seed shall be to you for meat, and to every beast, and to every bird, and to
everything that creepeth upon the earth." By gathering together we come to want, and by
gathering together we are made empty. For we cannot hope for the promise, who keep not the
saying. It is also good for us to attend to the precept of hospitality, to be ready to
give to strangers, for we, too, are strangers in the world.

6. But how holy was that widow, who, when pinched by extreme hunger. observed the
reverence due to God, and was not using the food for herself alone, but was dividing it
with her son, that she might not outlive her dear offspring. Great is the duty of
affection, but that of religion brings more return. For as no one ought to be set before
her son, so the prophet of God ought to be set before her son and her preservation. For
she is to be believed to have given to him not a little food, but the whole support of her
life, who left nothing for herself. So hospitable was she that she gave the whole, so full
of faith that she believed at once.

CHAPTER II.

The precepts of the Apostle concerning a widow indeed are laid down, such as, that she
bring up children, attend to her parents, desire to please God, show herself
irreproachable, set forth a ripeness of merits, have been the wife of one man. St. Ambrose
notes, however, that a second marriage was not condemned by St. Paul, and adds that widows
must have a good report for virtue with all. The reasons why younger widows are to be
avoided, and what is meant by its being better to marry than to burn. St. Ambrose then
goes on to speak of the dignity of widows, shown by the fact that any injury done to them
is visited by the anger of God. 7. So, then, a widow is not only marked off by bodily
abstinence, but is distinguished by virtue, to whom I do not give commandments, but the
Apostle. I am not the only person to do them honour, but the Doctor of the Gentiles did so
first, when he said: "Honour widows that are widows indeed. But if any widow have children
or nephews, let her first learn to govern her own house, and to requite her parents."
Whence we observe that each inclination of affection ought to exist in a widow, to love
her children and to do her duty to her parents. So when discharging her duty to her
parents she is teaching her children, and is rewarded herself by her own compliance with
duty, in that what she performs for others benefits herself.

8. "For this," says he, "is acceptable with God." So that if thou, O widow, carest for the
things of God, thou oughtest to follow after that which thou hast learnt to be well
pleasing to God. And, indeed, the Apostle somewhat farther back, exhorting widows to the
pursuit of continence, said that they mind the things of the Lord. But elsewhere, when a
widow who is approved is to be selected, she is bidden not only to bear in mind but also
to hope in the Lord: "For she that is a widow indeed," it is said, "and desolate, must
hope in God, and be instant in supplications and prayers night and day." And not without
reason does he show that these ought to be blameless, to whom, as virtuous works are
enjoined, so, too, great respect is paid, so that they are honoured even by bishops. 9.
And of what kind she ought to be who is chosen the description is given in the words of
the teacher himself: "Not less than threescore years old, having been the wife of one
man." Not that old age alone makes the widow, but that the merits of the widow are the
duties of old age. For she certainly is the more noble who represses the heat of youth,
and the impetuous ardour of youthful age, desiring neither the tenderness of a husband,
nor the abundant delights of children, rather than one who, now worn out in body, cold in
age, of ripe years, can neither grow warm with pleasures, nor hope for offspring.

10. Nor in truth is any one excluded from the devotion of widowhood, if after entering
upon a second marriage, which the precepts of the Apostle certainly do not condemn as
though the fruit of chastity were lost, if she be again loosed from her husband. She will
have, indeed, the merit of her chastity, even if it be tardy, but she will be more
approved who has tried a second marriage, for the desire of chastity is conspicuous in
her, for the other old age or shame seems to have put an end to marrying. 11. Nor yet is
bodily chastity alone the strong purpose of the widow, but a large and most abundant
exercise of virtue. "Well reported of for good works, if she have brought up children; if
she have lodged strangers; if she have washed the saints' feet; if she have ministered to
those suffering tribulation; if, lastly, she have followed after every good work." You see
how many practices of virtue he has included. He demands, first of all, the duty of piety;
secondly, the practice of hospitality and humble service; thirdly, the ministry of mercy
and liberality in assisting; and, lastly, the performance of every good work.

12. And he, therefore, that the younger should be avoided, because they are not able to
fulfil the requirements of so high a degree of virtue. For youth is prone to fall because
the heat of various desires is inflamed by the warmth of glowing youth, and it is the part
of a good doctor to keep off the materials of sin. For the first exercise in training the
soul is to turn away sin, the second to implant virtue. Yet, since the Apostle knew that
Anna, the widow of fourscore years, from her youth was a herald of the works of the Lord,
I do not think that he thought that the younger should be excluded from the devotion of
widowhood, especially as he said: "It is better to marry than to burn." For certainly he
recommended marriage as a remedy, that she who would else perish might be saved; he did
not prescribe the choice that one who could contain should not follow chastity, for it is
one thing to succour one who is falling, another to persuade to virtue.

13. And what shall I say of human judgments, since in the judgments of God the Jews are
set forth as having offended the Lord in nothing more than violating what was due to the
widow and the rights of minors? This is proclaimed by the voices of the prophets as the
cause which brought upon the Jews the penalty of rejection. This is mentioned as the only
cause which will mitigate the wrath of God against their sin. if they honour the widow,
and execute true judgment for minors, for thus we read: "Judge the fatherless, deal justly
with the widow, and come let us reason together, saith the Lord." And elsewhere: "The Lord
shall maintain the orphan and the widow." And again: "I will abundantly bless her widow."
Wherein also the likeness of the Church is foreshadowed. You see, then, holy widows, that
that office which is honoured by the assistance of divine grace must not be degraded by
impure desire.

CHAPTER III.

St. Ambrose returns to the story of the widow of Sarepta, and shows that she represented
the Church, hence that she was an example to virgins, married women, and widows. Then he
refers to the prophet as setting forth Christ, inasmuch as he foretold the mysteries and
the rain which was to come. Next he touches upon and explains the twofold sign of Gideon,
and points out that it is not in every one's power to work miracles, and that the
Incarnation of Christ and the rejection of the Jews were foreshadowed in that account. 14.
To return to what was treated of above, what is the meaning of the fact that when there
was a very great famine in all the land, yet the care of God was not wanting to the widow,
and the prophet was sent to sustain her? And when in this story the Lord warns me that He
is about to speak in truth, He seems to bid my ears attend to a mystery. For what can be
more true than the mystery of Christ and the Church? Not, then, without a purpose is one
preferred amongst many widows. Who is such an one, to whom so great a prophet who was
carried up into heaven, should be guided, especially at that time when the heaven was shut
for three years and six months, when there was a great famine in the whole land? The
famine was everywhere, and yet notwithstanding this widow did not want. What are these
three years? Are they not, perchance, those in which the Lord came to the earth and could
not find fruit on the fig-tree, according to that which is written: "Behold, there are
three years that I came seeking fruit on this fig-tree, and find none."

15. This is assuredly that widow of whom it was said: "Rejoice, thou barren that bearest
not, break forth and cry, thou that availest not with child; for many are the children of
the desolate, more than of her who hath an husband." And well is she a widow of whom it is
well said: "Thou shalt not remember thy shame and thy widowhood, for I am the Lord Who
make thee." And perchance therefore is she a widow who has lost her Husband indeed in the
suffering of His body, but in the day of judgment shall receive again the Son of Man Whom
she seemed to have lost. "For a short time have I forsaken thee," He says, in order that,
being forsaken, she may the more gloriously keep her faith. 16. All, then, have an example
to imitate, virgins, married women, and widows. And perchance is the Church therefore a
virgin, married, and a widow, because they are one body in Christ. She is then that widow
for Whose sake when there was a dearth of the heavenly Word on earth, the prophets were
appointed, for there was a widow who was barren, yet reserved her bringing forth for its
own time.

17. So that his person does not seem to us of small account, who by his word moistened the
dry earth with the dew of heaven, and unlocked the closed heavens certainly not by human
power. For who is he who can open the heavens except Christ, for Whom daily out of sinners
food is gathered, an increase for the Church? For it is not in the power of man to say:
"The barrel of meal shall not waste, and the cruse of oil shall not fail, until the day on
which the Lord shall send rain on the earth," For though it be the rule of the prophets to
speak thus, the voice is in truth that of the Lord. And so it is stated first: "For thus
saith the Lord." For it is of the Lord to vouch for a continuance of heavenly sacraments,
and to promise that the grace of spiritual joy shall not fail, to grant the defences of
life, the seals of faith, the gifts of virtues.

18. But what does this mean: "Until the day on which the Lord shall send rain on the
earth"? except that He, too, "shall come down like rain upon a fleece, and like the drops
that water the earth." In which passage is disclosed the mystery of the old history where
Gideon, the warrior of the mystic conflict, receiving the pledge of future victory,
recognized the spiritual sacrament in the vision of his mind, that that rain was the dew
of the Divine Word, which first came down on the fleece, when all the earth was parched
with continual drought, and by a second true sign, moistened the floor of all the earth
with a shower, whilst dryness was upon the fleece. 19. For the prescient man observed the
sign of the future growth of the Church. For first in Judaea the dew of the divine
utterance began to give moisture (for "in Jewry is God known"), whilst the whole earth
remained without the dew of faith. But when Joseph's flock began to deny God, and by
venturing on various enormous offences to incur guilt before God, then when the dew of the
heavenly shower was poured on the whole earth, the people of the Jews began to grow dry
and parched in their own unbelief, when the clouds of prophecy and the healthful shower of
the Apostles watered the holy Church gathered together from all parts of the world. This
is that rain, now condensed from earthly moisture, now from mountain mists, but diffused
throughout the whole world in the salutary shower of the heavenly Scriptures.

20. By this example, then, it is shown that not all can merit the miracles of divine
power, but they who are aided by the pursuits of religious devotion, and that they lose
the fruits of divine working who are devoid of reverence for heaven. It is also shown in a
mystery that the Son of God, in order to restore the Church, took upon Himself the mystery
of a human body, casting off the Jewish people, from whom the counsellor and the prophet
and the miracles of the divine benefits were taken away, because that as it were by a kind
of national blemish they were not willing to believe in the Son of God.

CHAPTER IV.

By the example of Anna St. Ambrose shows what ought to be the life of widows, and shows
that she was an example of chastity at every age. From this he argues that there are three
degrees of the same virtue, all of which are included in the Church, and sets forth
several examples in Mary, in Anna, and in Susanna. But, he adds, the state of virginity is
superior to either of the others, but that a widow ought to take greater care for the
preservation of her good name. 21. Scripture then teaches as how much grace is conferred
by unity, and how great is the gift of divine blessing in widows. And since such honour is
given them by God, we must observe what mode of life corresponds thereto; for Anna shows
what widows ought to be, who, left destitute by the early death of her husband, yet
obtained the reward of full praise, being intent not less on the duties of religion than
on the pursuit of chastity. A widow, it is said, of fourscore and four years, a widow who
departed not from the temple, a widow who served God night and day with fastings and with
prayers.

22. You see what sort of person a widow is said to be, the wife of one man, tested also by
the progress of age, vigorous in religion, and worn out in body, whose resting-place is
the temple, whose conversation is prayer, whose life is fasting, who in the times of day
and night by a service of unwearied devotion, though the body acknowledge old age, yet
knows no age in her piety. Thus is a widow trained from her youth, thus is she spoken of
in her age, who has kept her widowhood not through the chance of time, nor through
weakness of body, but by large-heartedness in virtue. For when it is said that she was for
seven years from her virginity with her husband, it is a setting forth that the things
which are the support of her old age began in the aims of her youth.

23. And so we are taught that the virtue of chastity is threefold, one kind that of
married life, a second that of widowhood, and the third that of virginity, for we do not
so set forth one as to exclude others. These result each in that which belongs to each.
The training of the Church is rich in this, that it has those whom it may set before
others, but has none whom it rejects, and would that it never could have any! We have so
spoken of virginity as not to reject widowhood, we so reverence widows as to reserve its
own honour for wedlock. It is not our precepts but the divine sayings which teach this.
24. Let us remember then how Mary, how Anna, and how Susanna are spoken of. But since not
only must we celebrate their praises but also follow their manner of life, let us remember
where Susanna, and Anna, and Mary are found, and observe how each is spoken of with her
special commendation, and where each is mentioned, she that is married in the garden, the
widow in the temple, the virgin in her secret chamber.

25. But in the former the fruit is later, in virginity it is earlier; old age proves them,
virginity is the praise of youth, and does not need the help of years, being the fruit of
every age. It becomes early years, it adorns youth, it adds to the dignity of age, and at
all ages it has the gray hairs of its righteousness, the ripeness of its gravity, the veil
of modesty, which does hinder devotion and increases religion. For we see by what follows
that holy Mary went every year with Joseph to Jerusalem on the solemn day of the passover.
Everywhere in company with the Virgin is eager devotion and a zealous sharer of her
chastity. Nor is the Mother of the Lord puffed up, as though secure of her own merits, but
the more she recognized her merit, the more fully did she pay her vows, the more
abundantly did she perform her service, the more fully did she discharge her office, the
more religiously did she perform her duty and fill up the mystic time.

26. How much more then does it beseem you to be intent on the pursuit of chastity, lest
you leave any place for unfavourable opinion who have the evidence of your modesty and
your behaviour alone. For a virgin, though in her also character rather than the body has
the first claim, puts away calumny by the integrity of her body, a widow who has lost the
assistance of being able to prove her virginity undergoes the inquiry as to her chastity
not according to the word of a midwife, but according to her own manner of life.
Scripture, then, has shown how attentive and religious should be the disposition of a
widow.

CHAPTER V.

Liberality to the poor is recommended by the example of the widow the Gospel, whose two
mites were preferred to the large gifts of the rich. The two mites are treated as
mystically representing the two Testaments. What that treasure is for which we are taught
to offer, after the example of the wise men, three gifts, or after that of the widow, two.
St. Ambrose concludes the chapter by an exhortation to widows to be zealous in good works.
27. In the same book, too, but in another place, we are taught how fitting it is to be
merciful and liberal towards the poor, and that this feeling should not be checked by the
consideration of our poverty, since liberality is determined not by the amount of our
possessions, but by the disposition of giving. For by the voice of the Lord that widow is
preferred to all of whom it was said: "This widow hath cast in more than all." In which
instance the Lord characteristically teaches all, that none should be held back from
giving assistance through shame at his own poverty, and that the rich should not flatter
themselves that they seem to give more than the poor. For the piece of money out of a
small stock is richer than treasures out of abundance, because it is not the amount that
is given but the amount that remains which is considered. No one gives more than she who
has left nothing for herself.

28. Why do you, rich woman, boast yourself by comparison with the poor, and when you are
all loaded with gold, and drag along the ground a costly robe, desire to be honoured as
though she were inferior and small in comparison with your riches, because you have
surpassed the needy with your gifts? Rivers too overflow, when they are too full, but a
draught from a brook is more pleasant. New wine foams while fermenting, and the husbandman
does not consider as lost that which runs over. While the harvest is being threshed out,
grains of corn fall from the groaning floor; but though the harvests fail, the barrel of
meal wastes not, and the cruse full of oil gives forth. But the draught emptied the casks
of the rich, while the tiny cruse of oil of the widow gave abundance. That, then, is to be
reckoned which you give for devotion, not what you cast forth disdainfully. For in fine,
no one gave more than she who fed the prophet with her children's nourishment. And so
since no one gave more, no one had greater merit. This has a moral application.

29. And considering the mystical sense, one must not despise this woman casting in two
mites into the treasury. Plainly the woman was noble who in the divine judgment was found
worthy to be preferred to all. Perchance it is she who of her faith has given two
testaments for the help of man, and so no one has done more. Nor could any one equal the
amount of her gift, who joined faith with mercy. Do you, then, whoever you are, who
exercise your life the practice of widowhood, not hesitate to cast into the treasury the
two mites, full of faith and grace. 30. Happy is she who out of her treasure brings forth
the perfect image of the King. Your treasure is wisdom, your treasure is chastity and
righteousness, your treasure is a good understanding, such as was that treasure from which
the Magi, when they worshipped the Lord, brought forth gold, frankincense, and myrrh;
setting forth by gold the power of a king, venerating God by the frankincense, and by
myrrh acknowledging the resurrection of the body. You too have this treasure if you look
into yourself: "For we have this treasure in earthen vessels." You have gold which you can
give, for God does not exact of you the precious gift of shining metal, but that gold
which at the day of judgment the fire shall be unable to consume. Nor does He require
precious gifts, but the good odour of faith, which the altars of your heart send forth and
the disposition of a religious mind exhales.

31. From this treasure, then, not only the three gifts of the Magi but also the two mites
of the widow are taken, on which the perfect image of the heavenly King shines forth, the
brightness of His glory and the image of His substance. Precious, too, are those hardly
earned gains of chastity which the widow gives of her labour and daily task, continually
night and day working at her task, and by the wakeful labour of her profitable chastity
gathering treasure; that she may preserve the couch of her deceased husband unviolated, be
able to support her dear children, and to minister to the poor. She is to be preferred to
the rich, she it is who shall not fear the judgment of Christ. 32. Strive to equal her, my
daughters: "It is good to be zealously affected in a good thing." "Covet earnestly the
best gifts" The Lord is ever looking upon you, Jesus looks upon you when He goes to the
treasury, and you think that of the gain of your good works assistance is to be given to
those in need. What is it, then, that you should give your two mites and gain in return
the Lord's Body? Go not, then, empty into the sight of the Lord your God, empty of mercy,
empty of faith, empty of chastity; for the Lord Jesus is wont to look upon and to commend
not the empty, but those who are rich in virtues. Let the maiden see you at work, let her
see you ministering to others. For this is the return which you owe to God, that you
should make your return to God from the progress of others. No return is more acceptable
to God than the offerings of piety.

CHAPTER VI.

Naomi is an instance of a widow receiving back from her daughter-in-law the fruits of her
own good training, and is a token that necessary support will never fail the good widow.
And if her life appears sad, she is happy, since the promises of the Lord are made to her.
St. Ambrose then touches upon the benefits of weeping. 33. Does the widow Naomi seem to
you of small account, who supported her widowhood on the gleanings from another's harvest,
and who, when heavy with age, was supported by her daughter-in-law? It is a great benefit
both for the support and for the advantage of widows, that they so train their daughters-
in-law as to have in them a support in full old age, and, as it were, payment for their
teaching and reward for their training. For to her who has well taught and well instructed
her daughter-in-law a Ruth will never be wanting who will prefer the widowed life of her
mother-in-law to her father's house, and if her husband also be dead, will not leave her,
will support her in need, comfort her in sorrow, and not leave her if sent away; for good
instruction will never know want. So that Naomi, deprived of her husband and her two sons,
having lost the offspring of her fruitfulness, lost not the reward of her pious care, for
she found both a comfort in sorrow and a support in poverty.

34. You see, then, holy women, how fruitful a widow is in the offspring of virtues, and
the results of her own merits, which cannot come to an end. A good widow, then, knows no
want, and if she be weary through age, in extreme poverty, yet she has as a rule the
reward of the training she has given. Though the nearest to herself have failed, she finds
those not so near akin to cherish their mother, revere their parent, and by the trifling
gifts for her support desire to gain the fruit of their own kindness, for richly are gifts
to a widow repaid. She asks food and pays back treasures. 35. But she seems to spend sad
days, and to pass her time in tears. And she is the more blessed in this, for by a little
weeping she purchases for herself everlasting joys, and at the cost of a few moments gains
eternity. To such it is well said: "Blessed are ye that weep, for ye shall laugh." Who
then would prefer the deceitful appearances of present joys to the pleasure of future
freedom from anxiety? Does he seem to us an insignificant authority, the elect forefather
of the Lord after the flesh, who ate ashes as it were bread, and mingled his drink with
weeping, and by his tears at night gained for himself the joy of redemption in the
morning? Whence did he gain that great joy except that he greatly wept, and, as it were,
at the price of his tears obtained the grace of future glory for himself.

36. The widow has, then, this excellent recommendation, that while she mourns her husband
she also weeps for the world, and the redeeming tears are ready, which shed for the dead
will benefit the living. The weeping of the eyes is fitted to the sadness of the mind, it
arouses pity, lessens labour, relieves grief, and preserves modesty, and she no longer
seems to herself so wretched, finding comfort in tears Which are the pay of love and
proofs of pious memory.

CHAPTER VII.

By the example of Judith is shown that courage is not wanting in widows; her preparation
for her visit to Holofernes is dwelt upon, as also her chastity and her wisdom, her
sobriety and moderation. Lastly, St. Ambrose, after demonstrating that she was no less
brave than prudent, sets forth her modesty after her success. 37. But bravery also is
usually not wanting to a good widow. For this is true bravery, which surpasses the usual
nature and the weakness of the sex by the devotion of the mind, such as was in her who was
named Judith, who of herself alone was able to rouse up from utter prostration and defend
from the enemy men broken down by the siege, smitten with fear, and pining with hunger.
For she, as we read, when Holofernes, dreaded after his success in so many battles, had
driven countless thousands of men within the walls; when the armed men were afraid, and
were already treating about the final surrender, went forth outside the wall, both
excelling that army which she delivered, and braver than that which she put to flight.

38. But in order to learn the dispositions of ripe widowhood, run through the course of
the Scriptures. From the time when her husband died she laid aside the garments of mirth,
and took those of mourning. Every day she was intent on fasting except on the Sabbath and
the Lord's Day and the times of holy days, not as yielding to desire of refreshment, but
out of respect for religion. For this is that which is said: "Whether ye eat or drink, all
is to be done in the name of Jesus Christ," that even the very refreshment of the body is
to have respect to the worship of holy religion. So then, holy Judith, strengthened by
lengthened mourning and by daily fasting, sought not the enjoyments of the world
regardless of danger, and strong in her contempt for death. In order to accomplish her
stratagem she put on that robe of mirth, wherewith in her husband's lifetime she was wont
to be clothed, as though she would give pleasure to her husband, if she freed her country.
But she saw another man whom she was seeking to please, even Him, of Whom it is said:
"After me cometh a Man Who is preferred before me." And she did well in resuming her
bridal ornaments when about to fight, for the reminders of wedlock are the arms of
chastity, and in no other way could a widow please or gain the victory.

39. Why relate the sequel? How she amongst thousands of enemies, remained chaste. Why
speak of her wisdom, in that she designed such a scheme? She chose out the commander, to
ward off from herself the insolence of inferiors, and prepare an opportunity for victory.
She reserved the merit of abstinence and the grace of chastity. For unpolluted, as we
read, either by food or by adultery, she gained no less a triumph over the enemy by
preserving her chastity than by delivering her country. 40. What shall I say of her
sobriety? Temperance, indeed, is the virtue of women. When the men were intoxicated with
wine and buried in sleep, the widow took the sword, put forth her hand, cut off the
warrior's head. and passed unharmed through the midst of the ranks of the enemy. You
notice, then, how much drunkenness can injure a woman, seeing that wine so weakens men
that they are overcome by women. Let a widow, then, be temperate, pure in the first place
from wine, that she may be pure from adultery. He will tempt you in vain, if wine tempts
you not. For if Judith had drunk she would have slept with the adulterer. But because she
drank not, the sobriety of one without difficulty was able both to overcome and to escape
from a drunken army.

41. And this was not so much a work of her hands, as much more a trophy of her wisdom. For
having overcome Holofernes by her hand alone, she overcame the whole army of the enemies
by her wisdom. For hanging up the head of Holofernes, a deed which the wisdom of the men
had been unable to plan, she raised the courage of her countrymen, and broke down that of
the enemy. She stirred up her own friends by her modesty, and struck terror into the enemy
so that they were put to flight and slain. And so the temperance and sobriety of one widow
not only subdued her own nature, but, which is far more, even made men more brave. 42. And
yet she was not so elated by this success, though she might well rejoice and exult by
right of her victory, as to give up the exercises of her widowhood, but refusing all who
desired to wed her she laid aside her garments of mirth and took again those of her
widowhood, not caring for the adornments of her triumph, thinking those things better
whereby vices of the body are subdued than those whereby the weapons of an enemy are
overcome.

CHAPTER VIII.

Though many other widows came near to Judith in virtue, St. Ambrose proposes to speak of
Deborah only. What a pattern of virtue she must have been for widows, who was chosen to
govern and defend men. It was no small glory to her that when her son was over the host he
refused to go forth to battle unless she would go also. So that she led the army and
foretold the result. In this story the conflicts and triumphs of the Church, and her
spiritual weapons, are set forth, and every excuse of weakness is taken from women. 43.
And in order that it may not seem as if only one widow had fulfilled this inimitable work,
it seems in no Way doubtful that there were many others of equal or almost equal virtue,
for good seed corn usually bears many ears filled with grains. Doubt not. then, that that
ancient seed-time was fruitful in the characters of many women. But as it would be tedious
to include all, consider some, and especially Deborah, whose virtue Scripture records for
us.

44. For she showed not only that widows have no need of the help of a man, inasmuch as
she, not at all restrained by the weakness of her sex, undertook to perform the duties of
a man, and did even more than she had undertaken. And, at last, when the Jews were being
ruled under the leadership of the judges, because they could not govern them with manly
justice, or defend them with manly strength, and so wars broke out on all sides, they
chose Deborah, by whose judgment they might be ruled. And so one widow both ruled many
thousands of men in peace, and defended them from the enemy. There were many judges in
Israel, but no woman before was a judge, as after Joshua there were many judges but none
was a prophet. And I think that her judgeship has been narrated, and her deeds described,
that women should not be restrained from deeds of valour by the weakness of their sex. A
widow, she governs the people; a widow, she leads armies; a widow, she chooses generals; a
widow, she determines wars and orders triumphs. So, then, it is not nature which is
answerable for the fault or which is liable to weakness. It is not sex, but valour which
makes strong.

45. And in time of peace there is no complaint, and no fault is found in this woman
whereas most of the judges were causes of no small sins to the people. But when the
Canaanites, a people fierce in battle and rich in troops, successively joined them, showed
a horrible disposition against the people of the Jews, this widow, before all others, made
all the preparations for war. And to show that the needs of the household were not
dependent on the public resources, but rather that public duties were guided by the
discipline of home life, she brings forth from her home her son as leader of the army,
that we may acknowledge that a widow can train a warrior; whom, as a mother, she taught,
and, as judge, placed in command, as, being herself brave, she trained him, and, as a
prophetess, sent to certain victory. 46. And lastly, her son Barak shows the chief part of
the victory was in the hands of a woman when he said: "If thou wilt not go with me I will
not go, for I know not the day on which the Lord sendeth His angel with me." How great,
then, was the might of that woman to whom the leader of the army says, "If thou wilt not
go I will not go." How great, I say, the fortitude of the widow who keeps not back her son
from dangers through motherly affection, but rather with the zeal of a mother exhorts her
son to go forth to victory, while saying that the decisive point of that victory is in the
hand of a woman!

47. So, then, Deborah foretold the event of the battle. Barak, as he was bidden, led forth
the army; Jael carried off the triumph, for the prophecy of Deborah fought for her, who in
a mystery revealed to us the rising of the Church from among the Gentiles, for whom should
be found a triumph over Sisera, that is, over the powers opposed to her. For us, then, the
oracles of the prophets fought, for us those judgments and arms of the prophets won the
victory. And for this reason it was not the people of the Jews but Jael who gained the
victory over the enemy. Unhappy, then, was that people which could not follow up by the
virtue of faith the enemy, whom it had put to flight. And so by their fault salvation came
to the Gentiles, by their sluggishness the victory was reserved for us. 48. Jael then
destroyed Sisera, whom however the band of Jewish veterans had put to flight under their
brilliant leader, for this is the interpretation of the name Barak; for often, as we read,
the sayings and merits of the prophets procured heavenly aid for the fathers. But even at
that time was victory being prepared over spiritual wickedness for those to whom it is
said in the Gospel: "Come, ye blessed of My Father, take possession of the kingdom
prepared for you from the foundation of the world." So the commencement of the victory was
from the Fathers, its conclusion is in the Church.

49. But the Church does not overcome the powers of the enemy with weapons of this world,
but with spiritual arms, "which are mighty through God to the destruction of strongholds
and the high places of spiritual wickedness." And Sisera's thirst was quenched with a bowl
of milk, because he was overcome by wisdom, for what is healthful for us as food is deadly
and weakening to the power of the enemy. The weapons of the Church are faith, the weapons
of the Church are prayer, which overcomes the enemy. 50. And so according to this history
a woman, that the minds of women might be stirred up, became a judge, a woman set all in
order, a woman prophesied, a woman triumphed, and joining in the battle array taught men
to war under a woman's lead. But in a mystery it is the battle of faith and the victory of
the Church.

51. You, then, who are women have no excuse because of your nature. You who are widows
have no excuse because of the weakness of your sex, nor can you attribute your
changeableness to the loss of the support of a husband. Every one has sufficient
protection if courage is not wanting to the soul. And the very advance of age is a common
defence of chastity for widows; and grief for the husband who is lost, regular work, the
care of the house, anxiety for children, frequently ward off wantonness hurtful to the
soul; while the very mourning attire, the funeral solemnities, the constant weeping, and
grief impressed on the sad brow in deep wrinkles, restrains wanton eyes, checks lust,
turns away forward looks. The sorrow of regretful affection is a good guardian of
chastity, guilt cannot find an entrance if vigilance be not wanting.

CHAPTER IX.

To an objection that the state of widowhood might indeed be endurable if circumstances
were pleasant, St. Ambrose replies that pleasant surroundings are more dangerous than even
trouble; and goes to show by examples taken from holy Scripture, that widows may find much
happiness in their children and their sons-in-law. They should have recourse to the
Apostles, who are able to help us, and should entreat for the intercessions of angels and
martyrs. He touches then on certain complaints respecting loneliness, and care of
property, and ends by pointing out the unseemliness of a widow marrying who has daughters
either married already or of marriageable age. 52. You have learnt, then, you who are
widows, that you are not destitute of the help of nature, and that you can maintain sound
counsel. Nor, again, are you devoid of protection at home, who are able to claim even the
highest point of public power.

53. But perhaps some one may say that widowhood is more endurable for her who enjoys
prosperity, but that widows are soon broken down by adversity, and easily succumb. On
which point not only are we taught by experience that enjoyment is more perilous for
widows than difficulties, but by the examples in the Scriptures that even in weakness
widows are not usually without aid, and that divine and human support is furnished more
readily to them than to others, if they have brought up children and chosen sons-in-law
well. And, finally, when Simon's mother-in-law was lying sick with violent fever, Peter
and Andrew besought the Lord for her: "And He stood over her and commanded the fever and
it left her, and immediately she arose and ministered unto them." 54. "She was taken," it
is said, "with a great fever, and they besought him for her." You too have those near you
to entreat for you. You have the Apostles near, you have the Martyrs near; if associated
with the Martyrs in devotion, you draw near them also by works of mercy. Do you show
mercyand you will be close to Peter. It is not relationship by blood but affinity of
virtue which makes near, for we walk not in the flesh but in the Spirit. Cherish, then,
the nearness of Peter and the affinity of Andrew, that they may pray for you and your
lusts give way. Touched by the word of God you, who lay on the earth, will then forthwith
rise up to minister to Christ. "For our conversation is in heaven, whence also we look for
the Saviour, the Lord Jesus Christ." For no one lying down can minister to Christ.
Minister to the poor and you have ministered to Christ. "For what ye have done unto one of
these," He says, "ye have done unto Me." You, widows, have then assistance, if you choose
such sons-in-law for yourselves, such patrons and friends for your posterity.

55. So Peter and Andrew prayed for the widow. Would that there were some one who could so
quickly pray for us, or better still, they who prayed for the mother-in-law, Peter and
Andrew his brother. Then they could pray for one related to them, now they are able to
pray for us and for all. For you see that one bound by great sin is less fit to pray for
herself, certainly less likely to obtain for herself. Let her then make use of others to
pray for her to the physician. For the sick, unless the physician be called to them by the
prayers of others, cannot pray for themselves. The flesh is weak, the soul is sick and
hindered by the chains of sins, and cannot direct its feeble steps to the throne of that
physician. The angels must be entreated for us, who have been to us as guards; the martyrs
must be entreated, whose patronage we seem to claim for ourselves by the pledge as it were
of their bodily remains. They can entreat for our sins, who, if they had any sins, washed
them in their own blood; for they are the martyrs of God, our leaders, the beholders of
our life and of our actions. Let us not be ashamed to take them as intercessors for our
weakness, for they themselves knew the weaknesses of the body, even when they overcame.

56. So, then, Peter's mother-in-law found some to pray for her. And you, O widow, find
those who will pray for you, if as a true widow and desolate you hope in God, continue
instant in supplications, persist in prayers, treat your body as dying daily, that by
dying you may live again; avoid pleasures, that you, too, being sick, may be healed. "For
she that liveth in pleasure is dead while she liveth." 57. You have no longer any reason
for marrying, you have some to intercede for you. Say not, "I am desolate." This is the
complaint of one who wishes to marry. Say not, "I am alone." Chastity seeks solitude: the
modest seek privacy, the immodest company. But you have necessary business; you have also
one to plead for you. You are afraid of your adversary; the Lord Himself will intervene
with the judge and say: "Judge for the fatherless, and justify the widow."

58. But you wish to take care of your inheritance. The inheritance of modesty is greater,
and this a widow can guard better than one married. A slave has done wrong. Forgive him,
for it is better that you should bear with another's fault than expose it. But you wish to
marry. Be it so. The simple desire is no crime. I do not ask the reason, why is one
invented? If you think it good, say so; if unsuitable, be silent. Do not blame God, do not
blame your relatives, saying that protection fails you. Would that the wish did not fail!
And say not that you are consulting the interests of your children, whom you are depriving
of their mother. 59. There are some things permissible in the abstract, but not
permissible on account of age. Why is the bridal of the mother being prepared at the same
time with that of the daughters, and often even afterwards? Why does the grown-up daughter
learn to blush in the presence of her mother's betrothed rather than her own? I confess
that I advised you to change your dress, but not to put on a bridal veil; to go away from
the tomb, not to prepare a bridal couch. What is the meaning of a newly-married woman who
already has sons-in-law? How unseemly it is to have children younger than one's grand-
children!

CHAPTER X.

St. Ambrose returns again to the subject of Christ, speaking of His goodness in all
misery. The various ways in which the good Physician treats our diseases, and the
quickness of the healing if only we do not neglect to call upon Him. He touches upon the
moral meaning of the will, which he shows was manifested in Peter's mother-in-law, and
lastly points out what a minister of Christ and specially a bishop ought to be, and says
that they specially must rise through grace. 60. But let us return to the point, and not,
while we are grieving over the wounds of our sins, leave the physician, and whilst
ministering to the sores of others, let our own go on increasing. The Physician is then
here asked for. Do not fear, because the Lord is great, that perhaps He will not
condescend to come to one who is sick, for He often comes to us from heaven; and is wont
to visit not only the rich but also the poor and the servants of the poor. And so now He
comes, when called upon, to Peter's mother-in-law. "And He stood over her and rebuked the
fever, and it left her, and immediately she arose and ministered unto them." As He is
worthy of being remembered, so, too, is He worthy of being longed for, worthy, too, of
love, for His condescension to every single matter which affects men, and His marvellous
acts. He disdains not to visit widows, and to enter the narrow rooms of a poor cottage. As
God He commands, as man He visits.

61. Thanks be to the Gospel, by means of which we also, who saw not Christ when He came
into this world, seem to be with Him when we read His deeds, that as they, to whom He drew
near, borrowed faith from Him, so may He, when we believe His deeds, draw near to us. 62.
Do you see what kinds of healing are with Him? He commands the fever, He commands the
unclean spirits, at another place He lays hands on them. He was wont then to heal the
sick, not only by word but also by touch. And do you then, who burn with many desires,
taken either by the beauty or by the fortune of some one, implore Christ, call in the
Physician, stretch forth your right hand to Him, let the hand of God touch your inmost
being, and the grace of the heavenly Word enter the veins of your inward desires, let
God's right hand strike the secrets of your heart. He spreads clay on the eyes of some
that they may see, and the Creator of all teaches us that we ought to be mindful of our
own nature, and to discern the vileness of our body; for no one can see divine things
except one who through knowledge of his vileness cannot be puffed up. Another is bidden to
show himself to the priest, that he may for ever be free from the scales of leprosy. For
he alone can preserve his purity, both of body and soul, who knows how to show himself to
that priest, Whom we have received as an Advocate for our sins, and to Whom is plainly
said: "Thou art a priest for ever after the order of Melchisedech."

63. And be not afraid that there will be any delay in healing. He who is healed by Christ
has no hindrances. You must use the remedy which you have received; and as soon as He has
given the command, the blind man sees, the paralytic walks, the dumb speaks, the deaf
hears, she that has a fever ministers, the lunatic is delivered. And do you, then, who
ever after an unseemly fashion languish for desire of anything, entreat the Lord, show Him
your faith, and fear no delay. Where there is prayer, the Word is present, desire is put
to flight, lust departs. And be not afraid of offending by confession, take it rather as a
right, for you who were before afflicted by an intense disease of the body will begin to
minister to Christ. 64. And in this place can be seen the disposition of the will of
Peter's mother-in-law, from which she received for herself, as it were, the seed corn of
what was to come, for to each his will is the cause of that which is to come. For from the
will springs wisdom, which the wise man takes in marriage to himself, saying: "I desire to
make her my spouse." This will, then, which at first was weak and languid under the fever
of various desires, afterwards by the office of the apostles rose up strong to minister
unto Christ.

65. At the same time it is also shown what he ought to be who ministers to Christ, for
first he must be free from the enticements of various pleasures, he must be free from
inward languor of body and soul, that he may minister the Body and Blood of Christ. For no
one who is sick with his own sins, and far from being whole, can minister the remedies of
the healing of immortality. See what thou doest, O priest, and touch not the Body of
Christ with a fevered hand. First be healed that thou mayest be able to minister. If
Christ bids those who are now cleansed, but were once leprous, to show themselves to the
priests, how much more is it fitting for the priest himself to be pure. That widow, then,
cannot take it ill that I have not spared her, since I spare not myself.

66. Peter's mother-in-law, it is written, rose up and ministered to them. Well is it said,
rose up, for the grace of the apostleship was already furnishing a type of the sacrament.
It is proper to the ministers of Christ to rise, according to that which is written:
"Awake, thou that sleepest, and arise from the dead."

CHAPTER XI.

Having shown that the pretexts usually alleged for second marriages have no weight, St.
Ambrose declares that he does not condemn them, though from the Apostle's words he sets
forth their inconveniences, though the state of those twice married is approved in the
Church, and he takes occasion to advert to those heretics who forbid them. And he says
that it is because the strength of different persons varies that chastity is not
commanded, but only recommended. 67. I say, then, that widows who have been in the habit
of giving neither are in want of their necessary expenses, nor of help, who in very great
dangers have often guarded the resources of their husbands; and further, I think that the
good offices of a husband are usually made up for to them by sons-in-law and other
relatives, and that God's mercy is more ready to help them, and therefore, when there is
no special cause for marrying, the desire of so doing should not exist.

68. This, however, I say as a counsel, we do not order it as a precept, stirring up the
wills of widows rather than binding them. for I do not forbid second marriages, only I do
not advise them. The consideration of human weakness is one thing, the grace of chastity
is another. I say more, I do not forbid second, but do not approve of often repeated
marriages, for not everything is expedient which is lawful: "All things are lawful to me,"
says the Apostle, "but all things are not expedient." As, also, to drink wine is lawful,
but, for the most part. it is not expedient. 69. It is then lawful to marry, but it is
more seemly to abstain, for there are bonds in marriage. Do you ask what bonds? "The woman
who is under a husband is bound by the law so long as her husband liveth; but if her
husband be dead she is loosed from the law of her husband." It is then proved that
marriage is a bond by which the woman is bound and from which she is loosed. Beautiful is
the grace of mutual love, but the bondage is more constant. "The wife hath not power of
her own body, but the husband." And lest this bondage should seem to be rather one of sex
than of marriage, there follows: "Likewise, also, the husband hath not power of his own
body, but the wife." How great; then, is the constraint in marriage, which subjects even
the stronger to the other; for by mutual constraint each is bound to serve. Nor if one
wishes to refrain can he withdraw his neck from the yoke, for he is subject to the
incontinence of the other. It is said: "Ye are bought with a price, be not ye servants of
men." You see how plainly the servitude of marriage is defined. It is not I who say this,
but the Apostle; or, rather. it is not he, but Christ, Who spoke in him. And he spoke of
this servitude in the case of good married people. For above you read: "The unbelieving
husband is sanctified by his believing wife; and the unbelieving wife by her believing
husband." And further on: "But if the unbelieving depart, let him depart. A brother or a
sister is not bound in such cases." If, then, a good marriage is servitude, what is a bad
one, when they cannot sanctify, but destroy one another?

70. But as I exhort widows to keep the grace of their gift, so, too, I incite women to
observe ecclesiastical discipline, for the Church is made up of all. Though it be the
flock of Christ, yet some are fed on strong food, others are still nourished with milk,
who must be on their guard against those wolves who are hidden in sheep's clothing,
pretending to all appearance of continence, but inciting to the foulness of incontinence.
For they know how severe are the burdens of chastity, since they cannot touch them with
the tips of their fingers; they require of others that which is above measure, when they
themselves cannot even observe any measure, but rather give way under the cruel weight.
For the measure of the burden must always be according to the strength of him who has to
bear it; otherwise, where the bearer is weak, he breaks down with the burden laid upon
him; for too strong meat chokes the throats of infants.

71. And so as in a multitude of bearers their strength is not estimated by that of a few;
nor do the stronger receive their tasks in accordance with the weakness of others, but
each is allowed to bear as great a burden as he desires, the reward increasing with the
increase of strength; so, too, a snare is not to be set for women, nor a burden of
continence beyond their strength to be taken up, but it must be left to each to weigh the
matter for herself, not compelled by the authority of any command, but incited by increase
of grace. And so for different degrees of virtue a different reward is set forth, and one
thing is not blamed that another may be praised; but all are spoken of, in order that what
is best may be preferred.

CHAPTER XII.

The difference between matters of precept and of counsel is treated of, as shown in the
case of the young man in the Gospel, and the difference of the rewards set forth both for
counsels and precepts is spoken of. 72. Marriage, then, is honourable, but chastity is
more honourable, for "he that giveth his virgin ill marriage doeth well, but he that
giveth her not in marriage doeth better." That, then, which is good need not be avoided,
but that which is better should be chosen. And so it is not laid upon any, but set before
him. And, therefore, the Apostle said well: "Concerning virgins I have no commandment of
the Lord, yet I give my counsel." For a command is issued to those subject, counsel is
given to friends. Where there is a commandment, there is a law; where counsel, there is
grace. A commandment is given to enforce what is according to nature, a counsel to incite
us to follow grace. And, therefore, the Law was given to the Jews, but grace was reserved
for the elect. The Law was given that, through fear of punishment, it might recall those
who were wandering beyond the limits of nature, to their observance, but grace to incite
the elect both by the desire of good things, and also by the promised rewards.

73. You will see the difference between precept and counsel, if you remember the case of
him in the Gospel, to whom it is first commanded to do no murder, not to commit adultery,
not to bear false witness; for that is a commandment which has a penalty for its
transgression. But when he said that he had fulfilled all the commandments of the Law,
there is given to him a counsel that he should sell all that he had and follow the Lord,
for these things are not imposed as commands, but are offered as counsels. For there are
two ways of commanding things, one by way of precept, the other by way of counsel. And so
the Lord in one way says: "Thou shalt not kill," where He gives a commandment; in the
other He says: "If thou wilt be perfect, sell all that thou hast." He is, then, not bound
by a commandment to whom the choice is left.

74. And so they who have fulfilled the commandments are able to say: "We are unprofitable
servants, we have done that which was our duty to do." The virgin does not say this, nor
he who sold all his goods, but they rather await the stored-up rewards like the holy
Apostle who says: "Behold we have forsaken all and followed Thee, what shall we have
therefore?" He says not, like the unprofitable servant, that he has done that which was
his duty to do, but as being profitable to his Master, because he has multiplied the
talents entrusted to him by the increase he has gained, having a good conscience, and
without anxiety as to his merits he expects the reward of his faith and virtue. And so it
is said to him and the others: "Ye which have followed Me, in the regeneration, when the
Son of Man shall sit in the throne of His glory, shall also yourselves sit upon twelve
thrones, judging the tribes of Israel." And to those who had faithfully preserved their
talents He promises rewards indeed, though smaller saying: "Because thou hast been
faithful over a few things, I will make thee ruler over many things." Good faith, then, is
due, but mercy is in the rewards. He who has kept good faith has deserved that good faith
should be kept with him; he who has made good profit, because he has not sought his own
benefit, has gained a claim to a heavenly reward.

CHAPTER XIII.

St. Ambrose, treating of the words in the Gospel concerning eunuchs, condemns those who
make themselves such. Those only deserve praise who have through continence gained the
victory over themselves, but no one is to be compelled to live this life, as neither
Christ nor the Apostle laid down such a law, so that the marriage vow is not to be blamed,
though that of chastity is better. 75. So, then, a commandment to this effect is not
given, but a counsel is. Chastity is commanded, entire continence counselled. "But all men
cannot receive this saying, but they to whom it is given. For there are eunuchs which were
so born from their mothers womb," in whom exists a natural necessity not the virtue of
chastity. "And there are eunuchs who have made themselves eunuchs," of their own will,
that is, not of necessity. "And there are eunuchs which were made eunuchs of men. ..."
And, therefore, great is the grace of continence in them, because it is the will, not
incapacity, which makes a man continent. For it is seemly to preserve the gift of divine
working whole. And let them not think it too little not to be impeded by the inclination
of the body, for if the reward for going through that conflict is taken from their reach,
the matter of sin is also removed, and though they cannot receive the crown, no more can
they be overcome. They have other kinds of virtues by which they ought to commend
themselves if their faith be firm, their mercifulness abundant, avarice far from them,
grace abundant. But in them there is no fault, for they are ignorant of the act of sin.

76. The case is not the same of those who mutilate themselves, and I touch upon this point
advisedly, for there are some who look upon it as a holy deed to check by the evil
violence of this sort. And though I am not willing to express my own opinion concerning
them, though decisions of our forefathers are in existence; but then consider whether this
tends not rather to a declaration of weakness than to a reputation for strength. On this
principle no one should fight lest he be overcome, nor make use of his feet, fearing the
danger of stumbling, nor let his eyes do their office because he fears a fall through
lust. But what does it profit to cut the flesh, when there may be guilt even in a look?
"For whosoever looketh on a woman to lust after her hath committed adultery already with
her in his heart." And likewise she who looks on a man to lust after him commits adultery.
It becomes us, then, to be chaste, not weak, to have our eyes modest, not feeble.

77. No one, then, ought, as many suppose, to mutilate himself, but rather gain the
victory; for the Church gathers in those who conquer, not those who are defeated. And why
should I use arguments when the words of the Apostle's command are at hand? For you find
it thus written: "I would that they were mutilated who desire that you should be
circumcised." For why should the means of gaining a crown and of the practice of virtue be
lost to a man who is born to honour, equipped for victory? how can he through courage of
soul mutilate himself? "There be eunuchs which have made themselves eunuchs for the
kingdom of heaven's sake." 78. This, however, is not a commandment given to all, but a
wish set before all. For he who commands must always keep to the exact scope of the
commandments, and he who distributes tasks must observe equity in looking into them, for:
"A false balance is abomination to the Lord." There is, then, an excess and a defect in
weight, but the Church accepts neither, for: "Excessive and defective weights and divers
measures, both of them are alike abominable in the sight of the Lord." There are tasks
which wisdom apportions, and apportions according to the estimate of the virtue and
strength of each. "He that is able to receive it let him receive it."

79. For the Creator of all knows that the dispositions of each are different, and
therefore incited virtue by rewards, instead of binding weakness by chains. And he, the
teacher of the Gentiles, the good guide of our conduct, and instructor of our inmost
affections, who had learnt in himself that the law of the flesh resists the law of the
mind, but yields to the grace of Christ, he knows, I say, that various movements of the
mind are opposed to each other; and, therefore, so expresses his exhortations to chastity,
as not to do away with the grace of marriage, nor has he so exalted marriage as to check
the desire of chastity. But beginning with the recommendation of chastity, he goes on to
remedies against incontinence, and having set before the stronger the prize of their high
calling, he suffers no one to faint by the way; approving those who take the lead so as
not to make little of those who follow. For he, himself, had learnt that the Lord Jesus
gave to some barley bread lest they should faint by the way, and administered His Body to
others, that they might strive for the kingdom.

80. For the Lord Himself did not impose this commandment, but invited the will, and the
Apostle did not lay down a rule, but gave a counsel. But this not a man's counsel as to
things within the compass of man's strength, for he acknowledges that the gift of divine
mercy was bestowed upon him, that he might know how faithfully to set first the former,
and to arrange the latter. And, therefore, he says: "I think," not, I order, but, "I think
that this is good because of the present distress." 81. The marriage bond is not then to
be shunned as though it were sinful, but rather declined as being a galling burden. For
the law binds the wife to bear children in labour and in sorrow, and is in subjection to
her husband, for that he is lord over her. So, then, the married woman, but not the widow,
is subject to labour and pain in bringing forth children, and she only that is married,
not she that is a virgin, is under the power of her husband. The virgin is free from all
these things, who has vowed her affection to the Word of God, who awaits the Spouse of
blessing with her lamp burning with the light of a good will. And so she is moved. by
counsels, not bound by chains.

CHAPTER XIV.

Though a widow may have received no commandment, yet she has received so many counsels
that she ought not to think little of them. St. Ambrose would be sorry to lay any snare
for her, seeing that the field of the Church grows richer as a result of wedlock, but it
is absolutely impossible to deny that widowhood, which St. Paul praises, is profitable.
Consequently, he speaks severely about those who have proscribed widowhood by law. 82. But
neither has the widow received any command, but a counsel; a counsel, however, not given
once only but often repeated. For, first, it is said: "It is good for a man not to touch a
woman." And again: "I would that all men were even as I myself;" and once more: "It is
good for them if they remain even as I;" and a fourth time: "It is good for the present
distress." And that it is well pleasing to the Lord, and honourable, and, lastly, that
perseverance in widowhood is happier, he lays down not only as his own judgment, but also
as an aspiration of the Holy Spirit. Who, then, can reject the kindness of such a
counsellor? Who gives the reins to the will, and advises in the case of others that which
he has found advantageous by his own experience, he who is not easy to catch up, and is
not hurt at being equalled. Who, then, would shrink from becoming holy in body and spirit,
since the reward is far above the toil, grace beyond need, and the wages above the work?

83. And this, I say, not in order to lay a snare for others, but that as a good husbandman
of the land entrusted to me, I may see this field of the Church to be fruitful, at one
time blossoming with the flowers of purity, at another time strong in the gravity of
widowhood, and yet again abounding with the fruits of wedlock. For though they be diverse,
yet they are the fruits of one field; there are not so many lilies in the gardens as ears
of corn in the fields, and many more fields are prepared for receiving seed than lie
fallow after the crops are gathered in. 84. Widowhood is, then, good, which is so often
praised by the judgment of the apostles, for it is a teacher of the faith and a teacher of
chastity. Whereas they who honour the adulteries and the shame of their gods appointed
penalties for celibacy and widowhood; that zealous in pursuit of crimes they might punish
the study of virtues; under the pretext, indeed, of seeking increase of the population,
but in reality that they might put an end to the purpose of chastity. For the soldier,
when his time is ended, lays aside his arms, and leaving the rank which he held, is
dismissed as a veteran to his own land, that he may obtain rest after the toils of a
laborious life, and cause others to be more ready to undergo labour in the hope of future
repose. The labourer, too, as he grows too old, entrusts the guiding of the plough to
others, and worn out by the toil of his youth, enjoys in his old age that which his
foresight has cared for, still ready to prune the vine rather than to press the grapes, so
as to check the luxuriance of early life, and to cut off with his pruning knife the
wantonness of youth, teaching, as it were, that blessed fruitfulness is to be aimed at
even in the vine.

85. In like manner the widow, as a veteran, having served her time, though she lays aside
the arms of married life, yet orders the peace of the whole house: though now freed from
carrying burdens, she is yet watchful for the younger who are to be married; and with the
thoughtfulness of old age she arranges where more pains would be profitable, where produce
would be more abundant, which is fitted for the marriage bond. And so, if the field is
entrusted to the elder rather than to the younger, why should you think that it is more
advantageous to be a married woman than a widow? But, if the persecutors of the faith have
also been the persecutors of widowhood, most certainly by those who hold the faith,
widowhood is not to be shunned as a penalty, but to be esteemed as a reward.

CHAPTER XV.

St. Ambrose meets the objection of those who make the desire of having children an excuse
for second marriage, and especially in the case of those who have children of their former
marriage; and points out the consequent troubles of disagreements amongst the children,
and even between the married persons, and gives a warning against a wrong use of Scripture
instances in this matter. 86. Perhaps, however, it may seem good to some that marriage
should again be entered upon for the sake of having children. But if the desire of
children be a reason for marrying, certainly where there are children, the reason does not
exist. And is it wise to wish to have a second trial of that fruitfulness which has
already been tried in vain, or to submit to the solitude which you have already borne?
This is the case of those who have no children. 87. Then, too, she who has borne children,
and has lost them (for she who has a hope of bearing children will have an intenser
longing), does not she, I say, seem to herself to be covering over the deaths of her lost
children by the celebration of a second marriage? Will she not again suffer what she is
again seeking? and does she not shrink at the graves of her hopes, the memories of the
bereavements she has suffered, the voices of the mourners? Or, when the torches are lit
and night is coming on, does she not think rather that funeral rites are being prepared
than a bridal chamber? Why, then, my daughter, do you seek again those sorrows which you
dread, more than you look for children whom you no longer hope for? If sorrow is so
grievous, one should rather avoid than seek that which causes it.

88. And what advice shall I give to you who have children? What reason have you for
marrying? Perhaps foolish light-mindedness, or the habit of incontinence, or the
consciousness of a wounded spirit is urging you on. But counsel is given to the sober, not
to the drunken, and so my words are addressed to the free conscience which is whole in
each respect. She that is wounded has a remedy, she that is upright a counsel. What do you
intend to do then, my daughter? Why do you seek for heirs from without when you have your
own? You are not desiring of children, for you have them, but servitude from which you are
free. For this true servitude, in which love is exhausted, which no longer the charm of
virginity, and early youth, full of holy modesty and grace, excites; when offences are
more felt, and rudeness is more suspected, and agreement less common, which is not bound
fast by love deeply rooted by time, or by beauty in its prime of youth. Duty to a husband
is burdensome, so that you are afraid to love your children and blush to look at them; and
a cause of disagreement arises from that which ordinarily causes mutual love to increase
the tender affections of parents. You wish to give birth to offspring who will be not the
brothers but the adversaries of your children. For what is to bring forth other children
other than to rob the children which you have, who are deprived alike of the offices of
affection and of the profit of their possessions.

89. The divine law has bound together husband and wife by its authority, and yet mutual
love remains a difficult matter. For God took a rib from the man, and formed the woman so
as to join them one to the other, and said: "They shall be one flesh." He said this not of
a second marriage but of the first, for neither did Eve take a second husband, nor does
holy Church recognize a second bridegroom. "For that is a great mystery in Christ and in
the Church. Neither, again, did Isaac know another wife besides Rebecca, nor bury his
father, Abraham, with any wife but Sarah." 90. But in holy Rachel there was rather the
figure of a mystery than a true order of marriage. Notwithstanding, in her, also, we have
something which we can refer to the grace of the first marriage, since he loved her best
whom he had first betrothed, and deceit did not shut out his intention, nor the
intervening marriage destroy his love for his betrothed. And so the holy patriarch has
taught us, how highly we ought to esteem a first marriage, since he himself esteemed his
first betrothal so highly. Take care, then, my daughter, lest you be both unable to hold
fast the grace of marriage, and also increase your own troubles.


ON THE DECEASE OF HIS BROTHER SATYRUS
=====================================

ON THE DECEASE OF HIS BROTHER SATYRUS Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

BOOK 1

I. We have brought hither, dearest brethren, my sacrifice, a sacrifice undefiled, a
sacrifice well pleasing to God, my lord and brother Satyrus. I did not forget that he was
mortal, nor did my feelings deceive me, but grace abounded more exceedingly. And so I have
nothing to complain of, but have cause for thankfulness to God, for I always desired that
if any troubles should await either the Church or myself, they should rather fall on me
and on my house. Thanks, therefore, be to God, that in this time of common fear, when
everything is dreaded from the barbarian movements, I ended the trouble of all by my
personal grief, and that I dreaded for all which was turned upon me. And may this be fully
accomplished, so that my grief may be a ransom for the grief of all. 2. Nothing among
things of earth, dearest brethren, was more precious to me, nothing more worthy of love,
nothing more dear than such a brother, but public matters come before private. And should
any one enquire what was his feeling; he would rather be slain for others than live for
himself, because Christ died according to the flesh for all, that we might learn not to
live for ourselves alone.

3. To this must be added that I cannot be ungrateful to God; for I must rather rejoice
that I had such a brother than grieve that I had lost a brother, for the former is a gift,
the latter a debt to be paid. And so, as long as I might, I enjoyed the loan entrusted to
me, now He Who deposited the pledge has taken it back. There is no difference between
denying that a pledge has been deposited and grieving at its being returned. In each there
is untrustworthiness, and in each [eternal] life is risked. It is a fault if you refuse
repayment, and piety if you refuse a sacrifice. Since, too, the lender of money can be
made a fool of, but the Author of nature, the Lender of all that we need, cannot be
cheated. And so the larger the amount of the loan, so much the more gratitude is due for
the use of the capital.

4. Wherefore, I cannot be ungrateful concerning my brother, for he has given back that
which was common to nature, and has gained what is peculiar to grace alone. For who would
refuse the common lot? Who would grieve that a pledge specially entrusted to him is taken
away, since the Father gave up His only Son to death for us? Who would think that he ought
to be excepted from the lot of dying, who has not been excepted from the lot of being
born? It is a great mystery of divine love, that not even in Christ was exception made of
the death of the body; and although He was the Lord of nature, He refused not the law of
the flesh which He had taken upon Him. It is necessary for me to die, for Him it was not
necessary. Could not He Who said of His servant, "If I will that he tarry thus until I
come, what is that to thee?" not have remained as He was, if so He willed? But by
continuance of my brother's life here, he would have destroyed his reward and my
sacrifice. What is a greater consolation to us than that according to the flesh Christ
also died? Or why should I weep too violently for my brother, knowing as I do that that
divine love could not die.

5. Why should I alone weep more than others for him for whom you all weep? I have merged
my personal grief in the grief of all, especially because my tears are of no use, whereas
yours strengthen faith and bring consolation. You who are rich weep, and by weeping prove
that riches gathered together are of no avail for safety, since death cannot be put off by
a money payment, and the last day carries off alike the rich and the poor. You that are
old weep, because in him you fear that you see the lot of your own children; and for this
reason, since you cannot prolong the life of the body, train your children not to bodily
enjoyment but to virtuous duties. And you that are young weep too, because the end of life
is not the ripeness of old age. The poor too wept, and, which is of much more worth, and
much more fruitful, washed away his transgressions with their tears. Those are redeeming
tears, those are groanings which hide the grief of death, that grief which through the
plenteousness of eternal joy covers over the feeling of former grief. And so, though the
funeral be that of a private person, yet is the mourning public; and therefore cannot the
weeping last long which is hallowed by the affection of all,

6. For why should I weep for thee, my most loving brother, who wast thus torn from me that
thou mightest be the brother of all?For I have not lost but changed my intercourse with
thee; before we were inseparable in the body, now we are undivided in affection; for thou
remainest with me, and ever wilt remain. And, indeed, whilst thou wast living with me, our
country never tore thee from me, nor didst thou thyself ever prefer our country to me; and
now thou art become surety for that other country, for I begin to be no stranger there
where the better portion of myself already is. I was never wholly engrossed in myself, but
the greater part of each of us was in the other, yet we were each of us in Christ, in Whom
is the whole sum of all, and the portion of each severally. This grave is more pleasing to
me than thy natal soil, in which is the fruit not of nature but of grace, for in that body
which now lies lifeless lies the better work of my life, since in this body, too, which I
bear is the richer portion of thyself.

7. And would that, as memory and gratitude are devoted to thee, so, too, whatever time I
have still to breathe this air, I could breathe it into thy life, and that half of my time
might be struck off from me and be added to thine! For it had been just that for those,
whose use of hereditary property was always undivided, the period of life should not have
been divided, or at least that we, who always without difference shared everything in
common during life, should not have a difference in our deaths. 8. But now, brother,
whither shall I advance, or whither shall I turn? The ox seeks his fellow, and conceives
itself incomplete, and by frequent lowing shows its tender longing. if perchance that one
is wanting with whom it has been wont to draw the plough. And shall I, my brother, not
long after thee? Or can I ever forget thee, with whom I always drew the plough of this
life? In work I was inferior, but in love more Closely bound; not so much fit through my
strength, as endurable through thy patience, who with the care of anxious affection didst
ever protect my side with thine, as a brother in thy love, as a father in thy care, as
older in watchfulness, as younger in respect. So in the one degree of relationship thou
didst expend on me the duties of many, so that I long after not one only but many lost in
thee, in whom alone flattery was unknown, dutifulness was portrayed. For thou hadst
nothing to which to add by pretence, inasmuch as all was comprised in thy dutifulness, so
as neither to receive addition nor await a change.

9. But whither am I going, in my immoderate grief, forgetful of my duty, mindful of
kindness received? The Apostle calls me back, and as it were puts a bit upon my sorrow,
saying, as you heard just now: "We would not that ye should be ignorant, brethren,
concerning them that sleep, that ye be not sorrowful, as the rest which have no hope."
Pardon me, dearest brethren. For we are not all able to say: "Be ye imitators of me, as I
also am of Christ." But if you seek one to imitate, you have One Whom you may imitate. All
are not fitted to teach, would that all were apt to learn. 10. But we have not incurred
any grievous sin by our tears. Not all weeping proceeds from unbelief or weakness. Natural
grief is one thing, distrustful sadness is another, and there is a very great difference
between longing for what you have lost and lamenting that you have lost it. Not only grief
has tears, joy also has tears of its own. Both piety excites weeping, and prayer waters
the couch, and supplication, according to the prophet's saying, washes the bed, Their
friends made a great mourning when the patriarchs were buried. Tears, then, are marks of
devotion, not producers of grief. I confess, then, that I too wept, but the Lord also
wept. He wept for one not related to Him, I for my brother. He wept for all in weeping for
one, 'I will weep for thee in all, my brother.

11. He wept for what affected us, not Himself; for the Godhead sheds no tears; but He wept
in that nature in which He was sad; He wept in that in which He was crucified, in that in
which He died, in that in which He was buried. He wept in that which the prophet this day
brought to our minds: "Mother Sion shall say, A man, yea, a man was made in her, and the
Most High Himself established her." He wept in that nature in which He called Sion Mother,
born in Judaea, conceived by the Virgin. But according to His Divine Nature He could not
have a mother, for He is the Creator of His mother. So far as He was made, it was not by
divine but by human generation, because He was made man, God was born. 12. But you read in
another place: "Unto us a Child is born, unto us a Son is given." In the word Child is an
indication of age, in that of Son the fulness of the Godhead. Made of His mother, born of
the Father yet the Same Person was both born and given, you must not think of two but of
one. For one is the Son of God, both born of the Father and sprung from the Virgin,
differing in order, but in name agreeing in one, as, too, the lesson just heard teaches
for "a man was made in her and the Most High Himself established her;" man indeed in the
body, the Most High in power. And though He be God and man in diversity of nature, yet is
He at the same time one in each nature. One property, then, is peculiar to His own nature,
another He has in common with us, but in both is He one, and in both is He perfect.

13. Therefore it is no subject of wonder that God made Him to be both Lord and Christ. He
made Him Jesus, Him, that is, Who received the name in His bodily nature; He made Him of
Whom also the patriarch David writes: "Mother Sion shall say, A man, yea, a man is made in
her." But being made man He is unlike the Father, not in Godhead but in His body; not
separated from the Father, but differing in office, abiding united in power, but separated
in the mystery of the Passion. 14. The treatment of this topic demands more arguments, by
which to demonstrate the authority of the Father, the special property of the Son, and the
Unity of the whole Trinity; but to-day I have undertaken the office of consolation, not of
discussion, although it is customary in consoling to draw away the mind from its grief by
application to discussion. But I would rather moderate the grief than alter the affection,
that the longing may rather be assuaged than lulled to sleep. For I have no wish to turn
away too far from my brother, and to be led off by other thoughts, seeing that this
discourse has been undertaken, as it were, for the sake of accompanying him, that I might
follow in affection him departing, and embrace in mind him whom I see with my eyes. For it
gives me pleasure to fix the whole gaze of my eyes on him, to encompass him with kindly
endearments; whilst my mind is stupefied, and I feel as though he were not lost whom I am
able still to see present; and I think him not dead, my services to whom I do not as yet
perceive to be wanting, services to which I had devoted the whole of my life and the
drawing of every breath.

15. What, then, can I pay back in return for such kindness and such pains? I had made
thee, my brother, my heir; thou hast left me as the heir; I hoped to leave thee as
survivor, and thou hast left me. I, in return for thy kindnesses, that I might repay thy
benefits, gave wishes; now I have lost my wishes yet not thy benefits. What shall I,
succeeding to my own heir, do? What shall I do who outlive my own life? What shall I do,
no longer sharing this light which yet shines on me? What thanks, what good offices, can I
repay to thee? Thou hast nothing from me but tears. And perchance, secure of thy reward,
thou desirest not those tears which are all that I have left. For even when thou wast yet
alive, thou didst forbid me to weep, and didst show that our grief was more pain to thee
than thine own death. Tears are bidden to flow no longer, and weeping is repressed. And
gratitude to thee forbids them too, lest whilst we weep for our loss we seem to despair
concerning thy merits.

16. But for myself at least thou lessenest the bitterness of that grief; I have nothing to
fear who used to fear for thee. I have nothing which the world can now snatch from me.
Although our holy sister still survives, venerable for her blameless life, thy equal in
character, and not falling short in kindly offices; yet we both used to fear more for
thee, we felt that all the sweetness of this life was stored up in thee. To live for thy
sake was a delight, to die for thee were no cause of sorrow, for we both used to pray that
thou mightest survive, it was no pleasure that we should survive thee. When did not our
very soul shudder when a dread of this kind touched us? How were our minds dismayed by the
tidings of thy sickness! 17. Alas for our wretched hopes! We thought that he was restored
to us whom we see carried off, and we now recognize that thy departure hence was obtained
by thy vows to the holy martyr Lawrence! And indeed I would that thou hadst obtained not
only a safe passage hence, but also a longer time of life! Thou couldst have obtained many
years of life, since thou wast able to obtain thy departure hence. And I indeed thank
Thee, Almighty Everlasting God, that Thou hast not denied us at least this last comfort,
that Thou hast granted us the longed-for return of our much loved brother from the regions
of Sicily and Africa; for he was snatched away so soon after his return as though his
death were delayed for this alone, that he might return to his brethren.

18. Now, I clearly have my pledge which no change can any more tear from me; I have the
relics which I may embrace, I have the tomb which I may cover with my body, I have the
grave on which I may lie, and I shall believe that I am more acceptable to God, because I
shall rest upon the bones of that holy body. Would that I had been able in like manner to
place my body in the way of thy death! Hadst thou been attacked with the sword, I would
have rather offered myself to be pierced for thee; had I been able to recall thy life as
it was passing away, I would have rather offered my own. 19. It profited me nothing to
receive thy last breath, nor to have breathed into the mouth of thee dying, for I thought
that either I myself should receive thy death, or should transfer my life to thee. O that
sad, yet sweet pledge of the last kiss! O the misery of that embrace, in which the
lifeless body began to stiffen, the last breath vanished! I tightened my arms indeed, but
had already lost him whom I was holding; I drew in thy last breath with my mouth, that I
might share thy death. But in some way that breath became lifegiving to me, and even in
death diffused an odour of greater love. And if I was unable to lengthen thy life by my
breath, would that at least the strength of thy last breath might have been transfused
into my mind, and that our affection might have inspired me with that purity and innocence
of thine. Thou wouldst have left me, dearest brother, this inheritance, which would not
smite the affections with tears of grief, but commend thine heir by notable grace.

20. What, then, shall I now do, since all the sweetness, all the solace, in fine, all the
charms of that life are lost to me? For thou wast alone my solace at home, my charm
abroad; thou, I say, my adviser in counsel, the sharer in my cares, the averter of
anxiety, the driver away of sorrow; thou wast the protector of my acts and the defender of
my thoughts; thou, lastly, the only one on whom rested care of home and of public matters.
I call thy holy soul to witness that, in the building of the church, I often feared lest I
might displease thee. Lastly, when thou camest back thou didst chide thy delay. So wast
thou, at home and abroad, the instructor and teacher of the priest, that thou didst not
suffer him to think of domestic matters, and didst take thought to care for public
matters. But I may not fear to seem to speak boastingly, for this is thy meed of praise,
that thou, without displeasing any, both didst manage thy brother's house and recommend
his priesthood.

21. I feel, indeed, that my mind is touched by the repetition of thy services and the
enumeration of thy virtues, and yet in being thus affected I find my rest, and although
these memories renew my grief, they nevertheless bring pleasure. Am I able either not to
think of thee, or ever to think of thee without tears? And shall I ever be able either not
to remember such a brother, or to remember him without tearful gratitude? For what has
ever been pleasant to me that has not had its source in thee? What, I say, has ever been a
pleasure to me without thee, or to thee without me? Had we not every practice in common,
almost to our very eyesight and our sleep? Were our wills ever at variance? And what step
did we not take in common? So that we almost seemed in raising our feet to move each
others body.

22. But if ever either had to go forth without the other, one would think that his side
was unprotected, one could see his countenance troubled, one would suppose that his soul
was sad, the accustomed grace, the usual vigour did not shine forth, the loneliness was a
subject of dread to all, and made them fearful of some sickness. Such a strange thing it
seemed to all that we were separated. I certainly, impatient at my brother's absence, and
having it constantly in mind, kept on turning my head seeking him, as it were, present,
and seemed to myself then to see him and speak to him. But if I was disappointed in my
hope, I seemed to myself, as it were, to be dragging a yoke on my bowed down neck, to
advance with difficulty, to meet others with diffidence, and to return home hurriedly,
since it gave me no pleasure to go farther without thee.

23. But when we both had to go forth, there were not more steps on the way than words, nor
was our pace quicker than our talk, and it was less for the sake of walking than for the
pleasure of conversing, for each of us hung on the lips of the other. We thought not of
gazing intently on the view as we passed along, but listened to each other's anxious talk,
drank in the kindly expression of the eyes, and inhaled the delight of the brother's
appearance. How I used silently to admire within myself thy virtues, how I congratulated
myself that God had given me such a brother, so modest, so capable, so innocent, so
simple, so that when I thought of thy innocence I began to doubt thy capability, when I
saw thy capability I could hardly imagine thy innocence! But thou didst combine both with
wonderful perfection.

24. Lastly, what we both had been unable to effect, thou didst accomplish alone. Prosper,
as I hear, congratulated himself because he thought that on account of my priesthood he
need not restore what he had purloined, but he found thy power alone to be greater than
that of us both together. And so he paid all, and was not ungrateful for thy moderation,
and did not scoff at thy modesty. But for whom, brother, didst thou seek to gain that? We
wished that should be the reward of thy labours which was the proof of them. Thou didst
accomplish everything, and when having done all thou didst return, thou alone, who art to
be preferred to all, art torn from us; as if thou hadst put off death for this end, that
thou mightest fulfil the office of affection, and then carry off the palm for capability.
25. How little, dearest brother, did the honours of this world delight us, because they
separated us from one another! And we accepted them, not because the acquisition of them
was to be desired, but that there might be no appearance of paltry dissimulation. Or
perhaps they were therefore granted to us, that, inasmuch as by thy early death thou wast
about to shatter our pleasure, we might learn to live without each other.

26. And indeed I recognize the foreboding dread of my mind, when I often go again through
what I have written. I endeavoured to restrain thee, brother, from visiting Africa
thyself, and wished thee rather to send some one. I was afraid to let thee go that
journey, to trust thee to the waves, and a greater fear than usual came over my mind; but
thou didst arrange the journey, and order the business, and, as I hear, didst entrust
thyself again to the waves in an old and leaky vessel For since thou wast aiming at speed,
thou didst set caution aside; eager to do me a kindness, thou madest nothing of thy
danger. 27. O deceitful joy! O the uncertain course of earthly affairs! We thought that he
who was returned from Africa, restored from the sea, preserved after shipwreck, could not
now be snatched from us; but,though on land, we suffered a more grievous shipwreck, for
the death of him whom shipwreck at sea owing to strong swimming could not kill is
shipwreck to us. For whatenjoyment remains to us, from whom so sweet an ornament has been
taken, so bright a light in this world's darkness has beenextinguished? For in him an
ornament not only of our family but of the wholefatherland has perished.

28. I feel, indeed, the deepest gratitude to you, dearest brethren, holy people, that you
esteem my grief as no other than your own, that you feel this bereavement as having
happened to yourselves, that you offer me the tears of the whole city, of every age,
andthe good wishes of every rank, with unusual affection. For this is not the grief of
private sympathy, but as it were a service and offering of public good-will. And should
any sympathy with me because of the loss of such a brother touch you, I have abundant
fruit from it, I have the pledge of your affection. I might prefer that my brother were
living, but yet public kindness is in prosperity very pleasant, and in adversity very
grateful. 29. And, indeed, so great kindness seems to me to merit no ordinary gratitude.
For not without a purpose are the widows in the Acts of the Apostles described as weeping
when Tabitha was dead, or the crowd in the Gospel, moved by the widow's tears and
accompanying the funeral of the young man who was to be raised again. There is, then, no
doubt that by your tears the protection of the apostles is obtained; no doubt, I say, that
Christ is moved to mercy, seeing you weeping. Though He has not now touched the bier, yet
He has received the spirit commended to Him, and if He have not called the dead by the
bodily voice, yet He has by the authority of His divine power delivered my brother's soul
from the pains of death and from the attacks of wicked spirits. And though he that was
dead has not sat up on the bier, yet he has found rest in Christ; and if he have not
spoken to us, yet he sees those things which are above us, and rejoices in that he now
sees higher things than we. For by the things which we read in the Gospels we understand
what shall be, and what we see at present is a sign of what is to be.

30. He had no need of being raised again for time, for whom the raising again for eternity
is waiting. For why should he fall back into this wretched and miserable state of
corruption, and return to this mournful life, for whose rescue from such imminent evils
and threatening dangers we ought rather to rejoice? For if no one mourns for Enoch, who
was translated when the world was at peace and wars were not raging, but the people rather
congratulated him, as Scripture says concerning him: "He was taken away, lest that
wickedness should alter his understanding," with how much greater justice must this now be
said, when to the dangers of the world is added the uncertainty of life. He was taken away
that he might not fall into the hands of the barbarians; he was taken away that he might
not see the ruin of the whole earth, the end of the world, the burial of his relatives,
the death of fellow-citizens; lest, lastly, which is more bitter than any death, he should
see the pollution of the holy virgins and widows.

31. So then, brother, I esteem thee happy both in the beauty of thy life and in the
opportuneness of thy death. For thou wast snatched away not from us but from dangers; thou
didst not lose life but didst escape the fear of threatening troubles. For with the pity
of thy holy mind for those near to thee, if thou knewest that Italy was now oppressed by
the nearness of the enemy, how wouldst thou groan, how wouldst thou grieve that our safety
wholly depended on the barrier of the Alps, and that the protection of purity consisted in
barricades of trees! With what sorrow wouldst thou mourn that thy friends were separated
from the enemy by so slight a division, from an enemy, too, both impure and cruel, who
spares neither chastity nor life. 32. How, I say, couldst thou bear these things which we
are compelled to endure, and perchance (which is more grievous) to behold virgins
ravished, little children torn from the embrace of their parents and tossed on javelins,
the bodies consecrated to God defiled, and even aged widows polluted? How, I say, couldst
thou endure these things, who even with thy last breath, forgetful of thyself, yet not
without thought for us, didst warn us concerning the invasion of the barbarians, saying
that not in vain hadst thou said that we ought to flee. Perchance was it because thou
didst see that we were left destitute by thy death, and thou didst it, not out of weakness
of spirit, but from affection, and wast weak with respect to us, but strong with respect
to thyself. For when thou wast summoned home by the noble man Symmachus thy parent,
because Italy was said to be blazing with war, because thou wast going into danger,
because thou wast likely to fall amongst enemies, thou didst answer that this was the
cause of thy coming, that thou mightest not fail us in danger, that thou mightest show
thyself a sharer in thy brother's peril.

33. Happy, then, was he in so opportune a death, because he has not been preserved for
this sorrow. Certainly thou art happier than thy holy sister, deprived of thy comfort,
anxious for her own modesty, lately blessed with two brothers, now wretched because of
both, being able neither to follow the one nor to leave the other; for whom thy tomb is a
lodging, and the burying-place of thy body a home. And would that even this resting-place
were safe! Our food is mingled with weeping and our drink with tears, for thou hast given
us the bread of tears as food, and tears to drink in large measure, nay, even beyond
measure. 34. What now shall I say of myself, who may not die lest I leave my sister, and
desire not to live lest I be separated from thee? For what can ever be pleasant to me
without thee, in whom was always my whole pleasure? or what satisfaction is it to remain
longer in this life, and to linger on the earth where we lived with pleasure so long as we
lived together? If there were anything which could delight us here, it could not delight
without thee; and if ever we had earnestly desired to prolong our life, now at any rate we
would not exist without thee.

35. This is indeed unendurable. For what can be endured without thee, such a companion of
my life, such a sharer of my toil and partaker of my duties? And I could not even make his
loss more endurable by dwelling on it beforehand, so much did my mind fear to think of any
such thing concerning him! Not that I was ignorant of his condition, but a certain kind of
prayers and vows had so clouded the sense of common frailty, that I knew not how to think
anything concerning him except entire prosperity. 36. And then lately, when I was
oppressed by a severe attack (would that it had been fatal), I grieved only that thou wast
not sitting by my couch, and sharing the kindly duty with my holy sister mightest with thy
fingers close my eyes when dead. What had I wished? What am I now pondering? What vows are
wanting? What services are to succeed? I was preparing one thing, I am compelled to set
forth another; not being the subject of the funeral rites but the minister. O hard eyes,
which could behold my brother dying! O cruel and unkind hands, which closed those eyes in
which I used to see so much! O still harder neck, which could bear so sad a burden, though
it were in a service full of consolation.

37. Thou, my brother, hadst more justly done these things for me. I used to expect these
services at thy hands, I used to long for them. But now, having survived my own life, what
comfort can I find without thee, who alone usedst to comfort me when mourning, to excite
my happiness and drive away my sorrow? How do I now behold thee, my brother, who now
addressest no words to me, offerest me no kiss? Though, indeed, our mutual love was so
deeply seated in each of us, that it was cherished rather by inward affection than made
public by open caresses, for we who professed such mutual trust and love did not seek the
testimony of others. The strong spirit of our brotherhood had so infused itself into each
of us, that there was no need to prove our love by caresses; but our minds being conscious
of our affection, we, satisfied with our inward love, did not seem to require the show of
caresses, whom the very appearance of each other fashioned for mutual love; for we seemed,
I know not by what spiritual stamp or bodily likeness, to be the one in the other.

38. Who saw thee, and did not think that he had seen me? How often have I saluted those
who, because they had previously saluted thee, said that they had been already saluted by
me? How many said something to thee, and related that they had said it to me? What
pleasure, what amusement often was given me by this, because I saw that they were mistaken
in us? What an agreeable mistake, what a pleasant slip, how innocent a deceit, how sweet a
trick! For there was nothing for me to fear in thy words or acts, and I rejoiced when they
were ascribed to me. 39. But if they insisted all too vehemently that they had given me
some information, I used to smile and answer with delight: Take care that it was not my
brother whom you told. For since we had everything in common, one spirit and one
disposition, yet the secrets of friends alone were not common property, not that we were
afraid of danger in the communication, but that we might keep faith by withholding it. Yet
if we had a matter to be consulted about, our counsel was always in common, though the
secret was not always made common. For although our friends spoke to either of us, so that
what they said might reach the other; yet I know that secrets were for the most part kept
with such good faith that they were not imparted even to the other brother. For this is a
convincing proof that was not betrayed without which had not been imparted to the brother.

40. I confess, then, that being raised by these so great and excellent benefits to a kind
of mental ecstasy, I had ceased to fear that I might be the survivor, because I thought
him more worthy to live, and therefore received the blow which I am unable to endure, for
the wounds of such pain are more easily borne when dwelt upon beforehand than when
unexpected. Who will now console me full of sorrows? Who will raise up him that is smitten
down? With whom shall I share my cares? Who will set me free from the business of this
world? For thou wast the manager of our affairs, the censor of the servants, the decider
between brother and sister, the decider not in matters of strife but of affection. 41. For
if at any time there was a discussion between me and my holy sister on any matter, as to
which was the preferable opinion, we used to take thee as judge, who wouldst hurt no one,
and anxious to satisfy each, didst keep to thy loving affection and the right measure in
deciding, so as to let each depart satisfied, and gain for thyself the thanks of each. Or
if thou thyself broughtest anything for discussion, how pleasantly didst thou argue! and
thy very indignation, how free from bitterness it was! how was thy discipline not
unpleasant to the servants themselves! since thou didst strive rather to blame thyself
before thy brethren than to punish through excitement! For our profession restrained in us
the zeal for correction, and, indeed, thou, my brother, didst remove from us every
inclination to correct, when thou didst promise to punish and desire to alleviate.

42. That is, then, evidence of no ordinary prudence, which virtue is thus defined by the
wise. The first of good things is to know God, and with a pious mind to reverence Him as
true and divine, and to delight in that loveable and desirable beauty of the eternal Truth
with the whole affection of the mind. And the second consists in deriving from that divine
and heavenly source of nature, love towards our neighbours, since even the wise of this
world have borrowed from our laws. For they never could have obtained those points for the
discipline of men, except from that heavenly fount of the divine law. 43. What, then,
shall I say of his reverence in regard to the worship of God? He, before being initiated
in the more perfect mysteries, being in danger of shipwreck when the ship that bore him,
dashed upon rocky shallows, was being broken up by the waves tossing it hither and
thither, fearing not death but lest he should depart this life without the Mystery, asked
of those whom he knew to be initiated the divine Sacrament of the faithful; not that he
might gaze on secret things with curious eyes, but to obtain aid for his faith. For he
caused it to be bound in a napkin, and the napkin round his neck, and so cast himself into
the sea, not seeking a plank loosened from the framework of the ship, by floating on which
he might be rescued, for he sought the means of faith alone. And so believing that he was
sufficiently protected and defended by this, he sought no other aid.

44. One may consider his courage at the same time, for he, when the vessel was breaking
up, did not as a shipwrecked man seize a plank, but as a brave man found in himself the
support of his courage, nor did his hope fail nor his expectation deceive him. And then,
when preserved from the waves and brought safe to land in the port, he first recognized
his Leader, to Whom he had committed himself, and at once after either himself rescuing
the servants, or seeing that they were rescued, disregarding his goods, and not longing
for what was lost, he sought the Church of God, that he might return thanks for his
deliverance, and acknowledge the eternal mysteries, declaring that there was no greater
duty than thanksgiving. But if not to be grateful to man has been judged like to murder,
how enormous a crime is it not to be grateful to God!

45. Now it is the mark of a prudent man to know himself, and, as it has been defined by
the wise, to live in accordance with nature. What, then, is so much in accordance with
nature as to be grateful to the Creator? Behold this heaven, does it not render thanks to
its Creator when He is seen? For "the heavens declare the glory of God, and the firmament
proclaims His handywork." The sea itself when it is quiet and at rest sets forth a
representation of the Divine Quiet; when it is stirred up, it shows that the wrath on high
is terrible. Do we not all rightly admire the grace of God, when we observe that senseless
nature restrains its waves as it were with sense and reason, and that the waves know their
own limit? And what shall I say of the earth, which in obedience to the divine command
freely supplies food to all living things; and the fields restore what they have received
multiplied as it were by accumulating interest, and heaped up.

46. So he who by the guidance of nature had grasped the methods of the divine work in the
ardent vigour of his mind, knew that thanks should be paid first of all to the Preserver
of all; but inasmuch as he could not repay, he could at least feel grateful. For the
essence of this thankfulness is that when it is offered it is felt, and by being felt is
offered. So he offered thanks and brought away faith. For he who had felt such protection
on the part of the heavenly Mystery wrapped in a napkin, how much did he expect if he
received it with his mouth and drew it to the very depth of his bosom? How much more must
he have been expecting of that, when received into his breast, which had so benefited him
when covered with a napkin? 47. But he was not so eager as to lay aside caution. He called
the bishop to him, and esteeming that there can be no true thankfulness except it spring
from true faith, he enquired whether he agreed with the Catholic bishops, that is, with
the Roman Church? And possibly at that place the Church of the district was in schism. For
at that time Lucifer had withdrawn from our communion, and although he had been an exile
for the faith, and had left inheritors of his own faith, yet my brother did not think that
there could be true faith in schism. For though schismatics kept the faith towards God,
yet they kept it not towards the Church of God, certain of whose limbs they suffered as it
were to be divided, and her members to be torn. For since Christ suffered for the Church,
and the Church is the body of Christ, it does not seem that faith in Christ is shown by
those by whom His Passion is made of none effect, and His body divided.

48. And so though he retained the deposit of faith, and feared to voyage as debtor of so
vast an amount, yet he preferred to cross over to a place where he could make his payment
in safety, for he was convinced that the payment of thankfulness to God consists in
dispositions and faith, which payment, so soon as he had free access to the Church, he
delayed not to make. And he both received the grace of God which he longed for, and
preserved it when received. Nothing, then, can be wiser than that prudence which
distinguishes between divine and human matters. 49. Why should I speak of his well-known
eloquence in his forensic duties? What incredible admiration did he excite in the hall of
justice of the high prefecture! But I prefer to speak of those things which he esteemed,
through consideration of the mysteries of God, to be preferable to human matters.

50. And should any one wish more fully to regard his fortitude, let him consider how often
after his shipwreck with invincible disregard of this life he crossed the sea and
travelled through widespread regions in his journeys, and at last that at this very time
he did not shrink from danger, but met it. Patient under injustice, regardless of cold,
would that he had been equally thoughtful in taking precautions. But exactly herein was he
blessed, that he, so long as his bodily strength allowed, spent his life fulfilling the
work of youth, uninterruptedly carrying out what he wished to do, and paid no attention to
his weakness. 51. But in what words can I set forth his simplicity? By this I mean a
certain moderation of character and soberness of mind. Pardon me, I beseech you, and
attribute it to my grief, if I allow myself to speak somewhat fully about him with whom I
am no longer permitted to converse. And certainly it is an advantage for you to see that
you have performed this kindly office not led by weak feelings, but by sound judgment; not
as impelled by pity for his death, but moved by desire to do honour to his virtues; for
every simple soul is blessed. And so great was his simplicity, that, converted as it were
into a child, he was conspicuous for the simplicity belonging to that guileless age, for
the likeness of perfect virtue, and for reflecting as in a mirror innocence of character.
Therefore he entered into the kingdom of heaven, because he believed the word of God,
because he, like a child, rejected the artifices of flattery, and chose rather to accept
with gentleness the pain of injustice than to avenge himself sharply; he was more ready to
listen to complaints than to guile, ready for conciliation, inaccessible to ambition, holy
in modesty, so that in him one would rather speak of excess of bashfulness than have to
seek for such as is needful.

52. But the foundations of virtue are never in excess, for modesty does not hinder but
rather commends the discharge of duty. And so was his face suffused with a certain
virginal modesty, showing forth his inward feeling in his countenance, if perchance he
had, coming on a sudden, met some female relative, he was as it were bowed down and sunk
to the earth, though he was not different in company with men, he seldom lifted up his
face, raised his eyes, or spoke; when he did one of these things, it was with a kind of
bashful modesty of heart, with which, too, the chastity of his body agreed. For he
preserved the gifts of holy baptism inviolate, being pure in body and still more pure in
heart; fearing not less the shame of impurity in conversation than in his body; and
thinking that no less regard was to be paid to modesty in purity of words than in chastity
of body.

53. In fine, he so loved chastity as never to seek a wife, although in him it was not
merely the desire of chastity, but also the grace of his love for us. But in a wonderful
manner he concealed his feeling as to marriage, and avoided all boastfulness; and so
carefully did he conceal his feeling, that even when we pressed it on him, he appeared
rather to postpone wedlock than to avoid it. So this was the one point with which he did
not trust his brother and sister, not through any doubtful hesitation, but simply through
virtuous modesty. 54. Who, then, could refrain from wondering that a man in age between a
brother and a sister, the one a virgin, the other a priest, yet in greatness of soul not
below either, should so excel in two great gifts, as to reflect the chastity of one
vocation and the sanctity of the other, being bound not by profession but by the exercise
of virtue. If, then, lust and anger bring forth other vices, I may rightly call chastity
and gentleness as it were the parents of virtues; although, as it is the origin of all
good things, so too is piety the seed-plot of other virtues.

55. What, then, shall I say of his economy, a kind of continence regarding possessions?
For he who takes care of his own does not seek other men's goods, nor is he puffed up by
abundance who is contented with his own. For he did not wish to recover anything except
his own, and that rather that he might not be cheated than that he might be richer. For he
rightly called those who seek other men's goods hawks of money. But if avarice be the root
of all evils, he who does not seek for money has certainly stripped himself of vices. 56.
Nor did he ever delight in more carefully prepared feasts or many dishes, except when he
invited friends, wishing for what was sufficient for nature, not for superabundance for
pleasure's sake. And, indeed, he was not poor in means, but was so in spirit. Certainly we
ought by no means to doubt of his happiness, who neither as a wealthy man delighted in
riches, nor as a poor man thought that what he had was scanty.

57. It remains that, to come to the end of the cardinal virtues, we should notice in him
the constituents of justice. For although virtues are related to each other and connected,
still as it were a more distinct sketch of each is wanted, and especially of justice. For
it being somewhat niggardly towards itself is wholly devoted to what is without, and
whatever it has through a certain rigour towards self, being carried away by love for all,
it pours forth on its neighbours. 58. But there are many kinds of this virtue. One towards
friends, another towards all men, another with respect to the worship of God or the relief
of the poor. So what he was towards all, the affection of the people of the province over
which he was set shows; who used to say that he was rather their parent than a judge, a
kind umpire for loving clients, a steadfast awarder of just law.

59. But what he was with his brother and sister, though all men were embraced in his good-
will, our undivided patrimony testifies, and the inheritance neither distributed nor
diminished, but preserved. For he said that love was no reason for making a will. This,
too, he signified with his last words, when commending those whom he had loved, saying
that it was his choice never to marry a wife, that he might not be separated from his
brother and sister, and that he would not make a will, lest our feelings should in any
point be hurt. Lastly, though begged and entreated by us, he thought that nothing ought to
be determined by himself, not, however, forgetting the poor, but only asking that so much
should be given to them as should seem just to us. 60. By this alone he gave a sufficient
proof of his fear of God, and set an example of religious feeling as regards men. For what
he gave to the poor he offered to God, since "he that distributeth to the poor lendeth
unto God;" and by requiring what was just, he left them not a little, but the whole. For
this is the total sum of justice, to sell what one has and give to the pool For he who
"hath dispersed, and hath given to the poor, his righteousness endureth for ever." So he
left us as stewards, not heirs; for the inheritance is to the heirs a matter of question,
the stewardship is a duty to the poor.

61. So that one may rightly say that the Holy Spirit has this day told us by the voice of
the boy reader: "He that is innocent in his hands and of a clean heart, who hath not
lifted up his soul to vanity, nor used deceit unto his neighbour, this is the generation
of them that seek the Lord." He, then, shall both ascend into the hill of the Lord and
dwell in the tabernacle of God; because "he hath walked without spot, he hath worked
righteousness, he hath spoken truth, he hath not deceived his neighbour;" nor did he lend
his money for usury, who always wished [no more than] to retain that which was inherited.
62. Why should I relate that in his piety he went beyond mere justice, when he, having
thought that in consideration of my office something ought to be given to the unlawful
possessor of our property, declared that I was the author of the bounty, but made over the
receipts of his own share to the common fund.

63. These and other matters, which were then a pleasure to me, now sharpen the remembrance
of my grief. They abide, however, and always will do so, nor do they ever pass away like a
shadow; for the grace of virtue dies not with the body, nor do natural life and merits
come to an end at the same time, although the use of natural life does not perish for
ever, but rests in a kind of exemption for a time. 64. For one, then, who has performed
such good deeds, and is rescued from perils, I shall weep rather from longing for him than
for the loss. For the very opportuneness of his death bids us bear in mind that we must
follow him rather with grateful veneration than grieve for him, for it is written that
private grief should cease in public sorrow. This is said in the prophetical language, not
only to that one woman, who is figured there, but to each, since it seems to be said to
the Church.

65. To me, then, does this message come, and Holy Scripture says: "Dost thou teach this,
is it thus that thou instructest the people of God? Knowest thou not that thy example is a
danger to others? save that perchance thou complainest that thy prayer is not heard. First
of all this is shameless arrogance, to desire to obtain for thyself what thou knowest to
have been denied to many, even saints, when thou art aware that God is no respecter of
persons?" For although God is merciful, yet if He always heard all, He would appear to act
no longer of His own free will, but by a kind of necessity. Then, since all ask, if He
were to hear all, no one would die. For how much dost thou daily pray? Is, then, God's
appointment to be made void in consideration of thee? Why, then, dost thou lament that is
sometimes not obtained, which thou knowest cannot always be obtained?

66. "Thou fool," it says, "above all women, seest thou not our mourning, and what hath
happened to us, how that Sion our mother is saddened with all sadness, and humbled with
humbling. Mourn now also very sore, since we all mourn, and be sad since we all are sad,
and thou art grieved for a brother. Ask the earth and she shall tell thee that it is she
which ought to mourn, outliving so many that grow upon her. And out of her," it says,
"were all born in the beginning, and out of her shall others come, and, behold, they walk
almost all into destruction, and a multitude of them is utterly rooted out. Who, then,
ought to make more mourning than she that hath lost so great a multitude, and not thou,
which art sorry but for one?" 67. Let, then, the common mourning swallow up ours and cut
off the bitterness of our private sorrow. For we ought not to grieve for those whom we see
to be set free, and we bear in mind that so many holy souls are not without a purpose at
this time loosed from the chains of the body. For we see, as if by God's decree, such
reverend widows dying so closely at one time, that it seems to be a sort of setting out on
a journey, not a sinking in death, lest their chastity in which they have served God their
full time should be exposed to peril. What groans, what mourning, does so bitter a
recollection stir up in me! And if I had no leisure for mourning, yet in my own personal
grief, in the loss of the very flower of so much merit, the common lot of nature consoled
me; and my grief in consideration of one alone veiled the bitterness of the public funeral
by the show of piety at home.

68. I seek again, then, O sacred Scripture, thy consolations, for it delights me to dwell
on thy precepts and on thy sentences. How far more easy is it for heaven and earth to pass
away, than for one tittle of the law to fail! But let us now listen to what is written:
"Now," it says, "keep thy sorrow to thyself, and bear with a good courage the things which
have befallen thee. For if thou shalt acknowledge the determination of God to be just,
thou shalt both receive thy son in time, and shalt be praised among women." If this is
said to a woman, how much more to a priest! If such words are said of a son it is
certainly not unfitting that they should be uttered also concerning the loss of a brother;
though if he had been my son I could never have loved him more. For as in the death of
children, the lost labour and the pain borne to no purpose seem to increase the sorrow;
so, too, in the case of brothers the habits of intercourse and joint occupations inflame
the bitterness of grief.

69. But, lo! I hear the Scripture saying: "Do not continue this discourse, but allow
thyself to be persuaded. For how great are the misfortunes of Sion! Be comforted in regard
of the sorrow of Jerusalem. For thou seest that our holy places are polluted and the name
that was called upon us is almost profaned, they that are ours have suffered shame, our
priests are burnt, our Levites gone into captivity, our wives are polluted, our virgins
suffer violence, our righteous men are carried away, our little ones given up, our young
men brought in bondage, and our strong men become weak. And, which is the greatest of all,
the seal of Sion hast lost her glory, since now she is delivered into the hands of them
that hate us. Do thou, then, shake off thy great heaviness, and put from thee the
multitude of sorrows, that the Mighty may be merciful to thee again, and the Highest shall
give thee rest by easing thy labours."

70. So, then, my tears shall cease, for one must yield to healthful remedies, since there
ought to be some difference between believers and unbelievers. Let them, therefore, weep
who cannot have the hope of the resurrection, of which not the sentence of God but the
strictness of the faith deprives them. Let there be this difference between the servants
of Christ and the worshippers of idols, that the latter weep for their friends, whom they
suppose to have perished for ever; that they should never cease from tears, and gain no
rest from sorrow, who think that the dead have no rest. But from us, for whom death is the
end not of our nature but of this life only, since our nature itself is restored to a
better state, let the advent of death wipe away all tears. 71. And certainly if they have
ever found any consolation who have thought that death is the end of sensation and the
failing of our nature, how much more must we find it so to whom the consciousness of good
done brings the promise of better rewards! The heathen have their consolation, because
they think that death is a cessation of all evils, and as they are without the fruit of
life, so, too, they think that they have escaped all the feeling and pain of those severe
and constant sufferings which we have to endure in this life. We, however, as we are
better supported by our rewards, so, too, ought we to he more patient through our
consolation, for they seem to be not lost but sent before, whom death is not going to
swallow up, but eternity to receive.

72. My tears shall therefore cease, or if they cannot cease, I will weep for thee, my
brother, in the common sorrow, and will hide my private groaning in the public grief. For
how can my tears wholly cease, since they break forth at every utterance of thy name, or
when my very habitual actions arouse thy memory, or when my affection pictures thy
likeness, or when recollection renews my grief. For how canst thou be absent who art again
made present in so many occupations? Thou art present, I say, and art always brought
before me, and with my whole mind and soul do I embrace thee, gaze upon thee, address
thee, kiss thee; I grasp thee whether in the gloomy night or in the clear light, when thou
vouch-safest to revisit and console me sorrowing. And now the very nights which used to
seem irksome in thy lifetime, because they denied us the power of looking on each other;
and sleep itself, lately, the odious interrupter of our converse, have commenced to be
sweet, because they restore thee to me. They, then, are not wretched but blessed whose
mutual presence fails not, whose care for each other is not lessened, whose mutual esteem
is increased. For sleep is a likeness and image of death.

73. But if, in the quiet of night, our souls still cleaving to the chains of the body, and
as it were bound within the prison bars of the limbs, yet are able to see higher and
separate things, how much more do they see these, when in their pure and heavenly senses
they suffer from no hindrances of bodily weakness. And so when, as a certain evening was
drawing on, I was complaining that thou didst not revisit me when at rest, thou wast
wholly present always. So that, as I lay with my limbs bathed in sleep, while I was [in
mind] awake for thee, thou wast alive to me, I could say, "What is death, my brother?" For
certainly thou wast not separated from me for a single moment, for thou wast so present
with me everywhere, that enjoyment of each other, which we were unable to have in the
intercourse of this life, is now always and everywhere with us. For at that time certainly
all things could not be present, for neither did our physical constitution allow it, nor
could the sight of each other, nor the sweetness of our bodily embraces at all times and
in all places be enjoyed. But the pictures in our souls were always present with us, even
when we were not together, and these have not come to an end, but constantly come back to
us, and the greater the longing the greater abundance have we of them.

74. So, then, I hold thee, my brother, and neither death nor time shall tear thee from me.
Tears themselves are sweet, and weeping itself a pleasure, for by these the eagerness of
the soul is assuaged, and affection being eased is quieted. For neither can I be without
thee, nor ever forget thee, or think of thee without tears. O bitter days, which show that
our union is broken! O nights worthy of tears, which have lost for me so good a sharer of
my rest, so inseparable a companion! What sufferings would ye cause me, unless the
likeness of him present offered itself to me, unless the visions of my soul represented
him whom my bodily sight shows me no more! 75. Now, now, O brother, dearest to my soul,
although thou art gone by too early a death, happy at least art thou, who dost not endure
these sorrows, and art not compelled to mourn the loss of a brother, separation from whom
thou couldst not long endure, but didst quickly return and visit him again. But if then
thou didst hasten to banish the weariness of my loneliness, to lighten the sadness of thy
brother's mind, how much more often oughtest thou now to revisit my afflicted soul, and
thyself lighten the sorrow which has its origin from thee!

76. But the exercise of my office now bids me rest awhile, and attention to my priestly
duties draws my mind away; but what will happen to my holy sister, who though she
moderates her affection by the fear of God, yet again kindles the grief itself of the
affection by the zeal of her devotion? Prostrate on the ground, embracing her brother's
tomb, wearied with toilsome walking, sad in spirit, day and night she renews her grief.
For though she often breaks off her weeping by speech, she renews it in prayer; and
although in her knowledge of her Scriptures she excels those who bring consolation, she
makes up for her desire of weeping by the constancy of her prayers, renewing the abundance
of her tears then chiefly, when no one can interrupt her. So thou hast that which thou
mayest pity, not what thou mayest blame, for to weep in prayer is a sign of virtue. And
although that be a common thing with virgins, whose softer sex and more tender affection
abound in tears at the sight of the common weakness, even without the feeling of family
grief, yet when there is a greater cause for sorrowing, no limit is set to that sorrow.

77. The means of consolation, then, are wanting since excuses abound. For thou canst not
forbid that which thou teachest, especially when she attributes her tears to devotion, not
to sorrow, and conceals the course of the common grief for fear of shame. Console her,
therefore, thou who canst approach her soul, and penetrate her mind. Let her perceive that
thou art present, feel that thou art not departed, that having enjoyed his consolation of
whose merit she is assured, she may learn not to grieve heavily for him, who warned her
that he was not to be mourned for. 78. But why should I delay thee, brother, why should I
wait that my address should die and as it were be buried with thee? Although the sight and
form of thy lifeless body, and its remaining comeliness and figure abiding here, comfort
the eyes, I delay no longer, let us go on to the tomb. But first, before the people I
utter the last farewell, declare peace to thee, and pay the last kiss. Go before us to
that home, common and waiting for all, and certainly now longed for by me beyond others.
Prepare a common dwelling for him with whom thou hast dwelt, and as here we have had all
things in common, so there, too, let us know no divided rights.

79. Do not, I pray thee, long put off him who is desirous of thee, expect him who is
hastening after thee, help him who is hurrying, and if I seem to thee to delay too long,
summon me. For we have not ever been long separated from each other, but thou wast always
wont to return. Nor since thou canst not return again, I will go to thee; it is just that
I should repay the kindness and take my turn. Never was there much difference in the
condition of our life; whether health or sickness, it was common to both, so that if one
sickened the other fell ill, and when one began to recover, the other, too, was
convalescent. How have we lost our rights? This time, too, we had our sickness in common,
how is it that death was not ours in common? 80. And now to Thee, Almighty God, I commend
this guileless soul, to Thee I offer my sacrifice; accept favourably and mercifully the
gift of a brother, the offering of a priest. I offer beforehand these first libations of
myself. I come to Thee with this pledge, a pledge not of money but of life, cause me not
to remain too long a debtor of such an amount. It is not the ordinary interest of a
brother's love, nor the common course of nature, which is increased by such an amount of
virtue. I can bear it, if I shall be soon compelled to pay it.


ON THE DECEASE OF HIS BROTHER SATYRUS
=====================================

ON THE DECEASE OF HIS BROTHER SATYRUS continued

BOOK 2

On the Belief in the Resurrection.

1. In the former book I indulged my longing to some extent, lest too sharp remedies
applied to a burning wound might rather increase than assuage the pain. And as at the same
time I often addressed my brother, and had him before my eyes, it was not out of place to
let natural feelings have a little play, since they are somewhat satisfied by tears,
soothed by weeping, and numbed by a shock. For the outward expression of affection is of a
soft and tender nature, it loves nothing extravagant, nothing stern, nothing hard; and
patience is proved by enduring rather than by resisting. 2. So, since the death-day might
well, lately, by the sad spectacle draw aside the mind of a brother, because it occupied
him wholly, now, inasmuch as on the seventh day, the symbol of the future rest, we return
to the grave, it is profitable to turn our thoughts somewhat from my brother to a general
exhortation addressed to all, and to give our attention to this; so as neither to cling to
my brother with all our minds, lest our feelings overcome us, nor forgetting such devotion
and desert, to turn wholly away from him; and in truth we should but increase the
suffering of our intense grief, if his death were again the subject of to-day's address.

3. Wherefore we propose, dearest brethren, to console ourselves with the common course of
nature, and not to think anything hard which awaits all. And therefore we deem that death
is not to be mourned over; firstly, because it is common and due to all; next, because it
frees us from the miseries of this lie and, lastly, because when in the likeness of sleep
we are at rest from the toils of this world, a more lively vigour is shed upon us. What
grief is there which the grace of the Resurrection does not console? What sorrow is not
excluded by the belief that nothing perishes in death? nay, indeed, that by the hastening
of death it comes to pass that much is preserved from perishing. So it will happen,
dearest brethren, that in our general exhortation we shall turn our affections to my
brother, and shall not seem to have wandered too far from him, if through hope of the
Resurrection and the sweetness of future glory even in our discourse he should live again
for us.

4. Let us then begin at this point, that we show that the departure of our loved ones
should not be mourned by us. For what is more absurd than to deplore as though it were a
special misfortune, what one knows is appointed unto all? This were to lift up the mind
above the condition of men, not to accept the common law, to reject the fellowship of
nature, to be puffed up in a fleshly mind, and not to recognize the measure of the flesh
itself. What is more absurd than not to recognize what one is, to pretend to be what one
is not? Or what can be a sign of less forethought than to be unable to bear, when it has
happened, what one knew was going to happen? Nature herself calls us back, and draws us
aside from sorrow of this sort by a kind of consolation of her own. For what so deep
mourning is there, or so bitter grief, in which the mind is not at times relieved? For
human nature has this peculiarity, that although men may be in sad circumstances, yet if
only they be men, they sometimes turn their thoughts a little away from sadness.

5. It is said, indeed, that there have been certain tribes who mourned at the birth of
human beings, and kept festival at their deaths, and this not without reason, for they
thought that those who had entered upon this ocean of life should be mourned over, but
that they who had escaped from the waves and storms of this world should be accompanied by
rejoicing not without good reason. And we too forget the birthdays of the departed, and
commemorate with festal solemnity the day on which they died. 6. Therefore, in accordance
with nature, excessive grief must not be yielded to, test we should seem either to claim
for ourselves either an exceptional superiority of nature, or to reject the common lot.
For death is alike to all, without difference for the poor, without exception for the
rich. And so although through the sin of one alone, yet it passed upon all; that we may
not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to
acknowledge as the Author of our race; and that, as through one death is ours, so should
be also the resurrection; and that we should not refuse the misery, that we may attain to
the gift. For, as we read, Christ "is come to save that which was lost," and "to be Lord
both of the dead and living." In Adam I fell, in Adam I was cast out of Paradise, in Adam
I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in
him, so now justified in Christ. If, then, death be the debt of all, we must be able to
endure the payment. But this topic must be reserved for later treatment.

7. It is now our purpose to demonstrate that death ought not to cause too heavy grief,
because nature itself rejects this. And so they say that there was a law among the
Lycians, commanding that men who gave way to grief should be clothed in female apparel,
inasmuch as they judged mourning to be soft and effeminate in a man. And it is
inconsistent that those who ought to offer their breast to death for the faith, for
religion, for their country, for righteous judgment, and the endeavour after virtue,
should grieve too bitterly for that in the case of others which, if a fitting cause
required, they would seek for themselves. For how can one help shrinking from that in
ourselves which one mourns with too little patience when it has happened to others? Put
aside your grief, if you can; if you cannot, keep it to yourself.

8. Is, then, all sorrow to be kept within or repressed? Why should not reason rather than
time lighten one's sadness? Shall not wisdom better assuage that which the passage of time
will obliterate? Further, it seems to me that it is a want of due feeling with regard to
the memory of those whose loss we mourn, when we prefer to forget them rather than that
our sorrow should be lessened by consolation; and to shrink from the recollection of them,
rather than remember them with thankfulness; that we fear the calling to mind of those
whose image in our hearts ought to be a delight; that we are rather distrustful than
hopeful regarding the acceptance of the departed, and think of those we loved rather as
liable to punishment than as heirs of immortality. 9. But you may say: We have lost those
whom we used to love. Is not this the common lot of ourselves and the earth and elements,
that we cannot keep for ever what has been entrusted to us for a time? The earth groans
under the plough, is lashed by rains, struck by tempests, bound by cold, burnt by the sun,
that it may bring forth its yearly fruits; and when it has clothed itself with a variety
of flowers, it is stripped and spoiled of its own adornment. How many plunderers it has!
And it does not complain of the loss of its fruits, to which it gave birth that it might
lose them, nor thereafter does it refuse to produce what it remembers will be taken from
it.

10. The heavens themselves do not always shine with the globes of twinkling stars,
wherewith as with coronets they are adorned. They are not always growing bright with the
dawn of light, or ruddy with the rays of the sun; but in constant succession that most
pleasing appearance of the world grows dark with the damp chill of night. What is more
grateful than the light? what more pleasant than the sun? each of which daily comes to an
end; yet we do not take it ill that these have passed away from us, because we expect them
to return. Thou art taught in these things what patience thou oughtest to manifest with
regard to those who belong to thee. If things above pass away from thee, and cause no
grief, why should the passing away of man be mourned? 11. Let, then, grief be patient, let
there be that moderation in adversity which is required in prosperity. If it be not seemly
to rejoice immoderately, is it seemly so to mourn? For want of moderation in grief or fear
of death is no small evil. How many has it driven to the halter, in how many hands has it
placed the sword, that they might by that very means demonstrate their madness in not
enduring death, and yet seeking it; in adopting that as a remedy which they flee from as
an evil. And because they were unable to endure and to suffer what is in agreement with
their nature, they fall into that which is contrary to their desire, being separated for
ever from those whom they desired to follow. But this is not common, since nature herself
restrains although madness drives men on.

12. But it is common with women to make public wailing, as though they feared that their
misery might not be known. They affect soiled clothing, as though the feeling of sorrow
consisted therein; they moisten their unkempt hair with filth; and lastly, which is done
habitually in many places, with their clothing torn and their dress rent in two, they
prostitute their modesty in nakedness, as if they were ready to sacrifice that modesty
because they have lost that which was its reward. And so wanton eyes are excited, and lust
after those naked limbs, which were they not made bare they would not desire. Would that
those filthy garments covered the mind rather than the bodily form. Lasciviousness of mind
is often hidden under sad clothing, and the unseemly rudeness of dress is used as a
covering to hide the secrets of wanton spirits. 13. She mourns for her husband with
sufficient devotion who preserves her modesty and does not give up her constancy. The best
duties to discharge to the departed are that they live in our memories and continue in our
affection. She has not lost her husband who manifests her chastity, nor is she widowed as
regards her union who has not changed her husband's name. Nor hast thou lost the heir when
thou assistest the joint-heir, but in exchange for a successor in perishable things thou
hast a sharer in things eternal. Thou hast one to represent thine heir, pay to the poor
what was due to the heir, that there may remain one to survive, not only the old age of
father or mother, but thine own life. Thou leavest thy successor all the more, if his
share conduce not to luxury in things present, but to the purchasing of things to come.

14. But we long for those whom we have lost. For two things specially pain us: either the
longing for those we have lost, which I experience in my own case; or that we think them
deprived of the sweetness of life, and snatched away from the fruits of their toil. For
there is a tender movement of love, which suddenly kindles the affection, so as to have
the effect rather of soothing than of hindering the pain; inasmuch as it seems a dutiful
thing to longfor what one has lost, and so under an appearance of virtue weakness
increases. 15. But why dost thou think that she who has sent her beloved to foreign parts,
and because of military service, or of undertaking some office, or has discovered that for
the purpose of commerce he has crossed the sea, ought to be more patient than thou who art
left, not because of some chance decision or desire of money, but by the law of nature?
But, you say, the hope of regaining him is shut out. As though the return of any one were
certain! And oftentimes doubt wearies the mind more where the fear of danger is strong;
and it is more burdensome to fear lest something should happen than to bear what one
already knows has happened. For the one increases the amount of fear, the other looks
forward to the end of its grief.

16. But masters have the right to transfer their slaves whithersoever they determine. Has
not God this right? It is not granted to us to look for their return, but it is granted us
to follow those gone before. And certainly the usual shortness of life seems neither to
have deprived them of much who have gone before, nor to delay very long him who remains.
17. But if one cannot mitigate one's grief, does it not seem unbecoming to wish that
because of our longing the whole course of things should be upset? The longings of lovers
are certainly more intense, and yet they are tempered by regard to what is necessary; and
though they grieve at being forsaken they are not wont to mourn, rather being deserted
they blush at loving too hastily. And so patience in regret is all the more manifested.
18. But what shall I say of those who think that the departed are deprived of the
sweetness of life? There can be no real sweetness in the midst of the bitternesses and
pains of this life, which are caused either by the infirmity of the body itself, or by the
discomfort of things happening from without. For we are always anxious and in suspense as
to our wishes for happier circumstances; we waver in uncertainty, our hope setting before
us doubtful things for certain, inconvenient for satisfactory, things that will fail for
what is firm, and we have neither any strength in our will nor certainty in our wishes.
But if anything happens against our wish, we think we are lost, and are rather broken down
by pain at adversity than cheered by the enjoyment of prosperity. What good, then, are
they deprived of who are rather freed from troubles?

19. Good health, I doubt not, is more beneficial to us than bad health is hurtful. Riches
bring more delights than poverty annoyance, the satisfaction in children's love is greater
than the sorrow at their loss, and youth is more pleasant than old age is sad. How often
is the attainment of one's wishes a weariness, and what one has longed for a regret; so
that one grieves at having obtained what one was not afraid of obtaining. But what
fatherland, what pleasures, can compensate for exile and the bitterness of other
penalties? For even when we have these, the pleasure is weakened either by the
disinclination to use or by the fear of losing them. 20. But suppose that some one remains
unharmed, free from grief, in uninterrupted enjoyment of the pleasures of the whole course
of man's life, what comfort can the soul attain to, enclosed in the bonds of a body of
such a kind, and restrained by the narrow limits of the limbs? If our flesh shrinks from
prison, if it abhors everything which denies it the power of roaming about; when it seems,
indeed, to be always going forth, with its little powers of hearing or seeing what is
beyond itself, how much more does our soul desire to escape from that prison-house of the
body, which, being free with movement like the air, goes whither we know not, and comes
whence we know not.

21. We know, however, that it survives the body, and that being set free from the bars of
the body, it sees with clear gaze those things which before, dwelling in the body, it
could not see. And we are able to judge of this by the instance of those who have visions
of things absent and even heavenly in sleep (whose minds, when the body is as it were
buried in sleep, rise to higher things and relate them to the body). So, then, if death
frees us from the miseries of this world, it is certainly no evil, inasmuch as it restores
liberty and excludes suffering. 22. At this point the right place occurs for arguing that
death is not an evil, because it is the refuge from all miseries and all evils, a safe
harbour of security, and a haven of rest. For what adversity is there which we do not
experience in this life? What storms and tempests do we not suffer? by what discomforts
are we not harassed? whose merits are spared?

23. The holy patriarch Israel fled from his country, was exiled from his father,
relatives, and home, he mourned over the shame of his daughter and the death of his son,
he endured famine, when dead he lost his own grave, for he entreated that his bones should
be translated, a lest even in death he should find rest. 24. Holy Joseph experienced the
hatred of his brethren, the guile of those who envied him, the service of slavery, the
mastership of merchantmen, the wantonness of his mistress, the ignorance of her husband,
and the misery of prison. 25. Holy David lost two sons; the one incestuous, the other a
parricide. To have had them was a disgrace, to have lost them a grief. And he lost a
third, the infant whom he loved. Him he wept for while still alive, but did not long for
when dead. For so we read, that, while the child was sick, David entreated the Lord for
him, and fasted and lay in sackcloth, and when the elders came near to raise him from the
earth, he would neither rise nor eat. But when he heard that the child was dead, he
changed his clothes, worshipped God, and took food. When this seemed strange to his
servants, he answered that he had rightly fasted and wept while the child was alive,
because he justly thought that God might have mercy, and it could not be doubted that He
could preserve the life of one alive Who could give life to the departed, but now, when
death had taken place, why should he fast, for he could not now bring back him that was
dead, and recall him who was lifeless. "I," said he, "shall go to him, but he shall not
return to me."

26. O greatest consolation for him who mourns! O true judgment of a wise man! O wonderful
wisdom of one who is a bond-man! that none should take it ill that anything adverse has
happened to him, or complain that he is afflicted contrary to his deserts. For who art
thou who beforehand proclaimest thy deserts? Why desirest thou to anticipate Him Who takes
cognizance of all? Why dost thou snatch away the verdict from Him Who is going to judge?
This is permitted not even to the saints, nor has it ever been done by the saints with
impunity. David confesses that he was scourged for this in his psalm: "Behold, these are
the ungodly, who prosper in the world, they have obtained riches. Therefore I have
cleansed my heart in vain, and washed my hands among the innocent; and I was scourged all
the day long, and my accusation came every morning."

27. Peter also, though full of faith and devotion, yet because, not yet conscious of our
common weakness, he had presumptuously said to the Lord, "I will lay down my life for Thy
sake," fell into the trial of his presumption before the cock crowed thrice. Although,
indeed, that trial was a lesson for our salvation, that we might learn not to think little
of the weakness of the flesh, lest through thus thinking little of it we should be
tempted. If Peter was tempted, who can presume? who can maintain that he cannot be
tempted? And without doubt for our sakes was Peter tempted, so that, the proving of the
temptation did not take place in a stronger than he, but that in him we should learn how,
resisting in temptations, although tried even by care for our lives, we might yet overcome
the sting of the temptation with tears of patience.

28. But that same David, that the difference of his actions may not perhaps disturb those
who cling to the words of Scripture; that same David, I say, who had not wept for the
innocent infant, wept for the parricide when dead. For at the last, when he was wailing
and mourning, he said, "O my son Absalom, my son Absalom! Who will grant me to die for
thee!" But not only is Absalom the parricide wept over, Amnon is wept over; not only is
the incestuous wept over, but is even avenged; the one by the scorn of the kingdom, the
other by the exile of his brothers. The wicked is wept over, not the innocent. What is the
cause? What is the reason? There is no little deliberation with the prudent and
confirmation of results with the wise; for there is great consistency of prudence in so
great a difference of actions, but the belief is one. He wept for those who were dead, but
did not think that he ought to weep for the dead infant, for he thought that they were
lost to him, but hoped that the latter would rise again.

29. But concerning the Resurrection more will be said later on; let us now return to our
immediate subject. We have set forth that even holy men have without any consideration for
their merits, suffered many and heavy things in this world, together with toil and misery.
So David, entering into himself, says: "Remember; Lord, that we are dust; as for man, his
days are but as grass;" and in another place: "Man is like to vanity, his days pass away
as a shadow." For what is more wretched than we, who are sent into this life as it were
plundered and naked, with frail bodies, deceitful hearts, weak minds, anxious in respect
of cares, slothful as to labour, prone to pleasures. 30. Not to be born is then by far the
best, according to Solomon's sentence. For they also who have seemed to themselves to
excel most in philosophy have followed him. For he, before these philosophers in time, but
later than many of our writers, spoke thus in Ecclesiastes: "And I praised all the
departed, which are already dead, more than the living, who are yet alive. And better than
both they is he who hath not yet been born, and who hath not seen this evil work which
hath been done under the sun. And I saw all travail, and all the good of this labour, that
for this a man is envied of his neighbour. And, indeed, this is vanity and vexation of
spirit."

31. And who said this but he who asked for and obtained wisdom, to know how the world was
made, and the power of the elements, the course of the year, and the dispositions of
stars, to be acquainted with the natures of living creatures, the furies of wild beasts,
and the violence of winds, and to understand the thoughts of man! How, then, should mortal
matters be hidden from him, from whom heavenly things were not hidden? He who penetrated
the thoughts of the woman who was claiming the child of another, who by the inspiration of
divine grace knew the natures of living creatures which he did not share; could he err or
say what was untrue with regard to the circumstances of that nature, which he found in his
own personal experience? 32. But Solomon was not the only person who felt this, though he
alone gave expression to it. He had read the words of holy Job: "Let the day perish
wherein I was born." Job had recognized that to be born is the beginning of all woes, and
therefore wished that the day on which he was born might perish, so that the origin of all
troubles might be removed, and wished that the day of his birth might perish that he might
receive the day of resurrection. For Solomon had heard his father's saying: "Lord, make me
to know mine end, and the number of my days, that I may know what is lacking unto me." For
David knew that what is perfect cannot be grasped here, and therefore hastened on to those
things which are to come. For now we know in part, and understand in part, but then it
will be possible for that which is perfect to be grasped, when not the shadow but the
reality of the Divine Majesty and eternity shall begin to shine so as to be gazed upon by
us with unveiled face.

33. But no one would hasten to the end, except he were fleeing from the discomfort of this
life. And so David also explained why he hastened to the end, when he said: "Behold Thou
hast made my days old, and my being is as nothing before Thee, surely all things are
vanity, even every man that liveth." Why, then, do we hesitate to flee from vanity? Or why
does it please us to be troubled to no purpose in this world, to lay up treasures, and not
know for what heir we are gathering them? Let us pray that troubles be removed from us,
that we be taken out of this foolish world, that we may be free from our daily pilgrimage,
and return to that country and our natural home. For on this earth we are strangers and
foreigners; we have to return thither whence we have come down, we must strive and pray
not perfunctorily but earnestly to be delivered from the guile and wickedness of men full
of words. And he who knew the remedy groaned that his sojourn was prolonged, and that he
must dwell with the unjust and sinners. What shall I do, who both am sinful and know not
the remedy?

34. Jeremiah also bewails his birth in these words: "Woe is me, my mother! Why hast thou
borne me a man of contention in all the earth? I have not benefited others, nor has any
one benefited me, my strength hath failed." If, then, holy men shrink from life whose
life, though profitable to us, is esteemed unprofitable to themselves; what ought we to do
who am not able to profit others, and who feel that it, like money borrowed at interest,
grows more heavily weighted every day with an increasing mass of sins? 35. "I die daily,"
says the Apostle. Better certainly is this saying than theirs who said that meditation on
death was true philosophy, for they praised the study, he exercised the practice of death.
And they acted for themselves only, but Paul, himself perfect, died not for his own
weakness but for ours. But what is meditation on death but a kind of separation of body
and soul, for death itself is defined as nothing else than the separation of body and
soul? But this is in accordance with common opinion.

36. But according to the Scriptures we have been taught that death is threefold. One death
is when we die to sin, but live to God. Blessed, then, is that death which, escaping from
sin, and devoted to God, separates us from what is mortal and consecrates us to Him Who is
immortal. Another death is the departure from this life, as the patriareh Abraham died,
and the patriarch David, and were buried with their fathers; when the soul is set free
from the bonds of the body. The third death is that of which it is said: "Leave the dead
to bury their own dead." In that death not only the flesh but also the soul dies, for "the
soul that sinneth, it shall die." For it dies to the Lord, through the weakness not of
nature but of guilt. But this death is not the discharge from this life, but a fall
through error.

37. Spiritual death, then, is one thing, natural death another, a third the death of
punishment. But that which is natural is not also penal, for the Lord did not inflict
death as a penalty, but as a remedy. And to Adam when he sinned, one thing was appointed
as a penalty, another for a remedy, when it was said: "Because thou hast hearkened unto
the voice of thy wife, and hast eaten of the tree of which I had commanded thee that of it
alone thou shouldst not eat, cursed is the ground in thy labor; in sorrow shalt thou eat
its fruit all the days of thy life. Thorns and thistles shall it bring forth to thee, and
thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread,
till thou return to the earth from which thou wast taken."

38. Here you have the days of rest from penalties, for they contain the punishment decreed
against the thorns of tiffs life, the cares of the world, and the pleasures of riches
which shut out the Word. Death is given for a remedy, because it is the end of evils. For
God said not, "Because thou hast hearkened to the voice of the woman thou shalt return to
the earth," for this would have been a penal sentence, as this one is, "The earth under
curse shall bring forth thorns and thistles to thee;" but He said: "In sweat shall thou
eat thy bread until thou return to the earth." You see that death is rather the goal of
our penalties, by which an end is put to the course of this life. 39. So, then, death is
not only not an evil, but is even a good thing. So that it is sought as a good, as it is
written: "Men shall seek death and shall not find it." They will seek it who shall say to
the mountains: "Fall on us, and to the hills, Cover us." That soul, too, shall seek it
which has sinned. That rich man lying in hell shall seek it, who wishes that his tongue
should be cooled with the finger of Lazarus.

40. We see, then, that this death is a gain and life a penalty, so that Paul says: "To me
to live is Christ and to die is gain." What is Christ but the death of the body, the
breath of life? And so let us die with Him, that we may live with Him. Let there then be
in us as it were a daily practice and inclination to dying, that by this separation from
bodily desires, of which we have spoken, our soul may learn to withdraw itself, and, as it
were placed on high, when earthly lusts cannot approach and attach it to themselves, may
take upon herself the likeness of death, that she incur not the penalty of death. For the
law of the flesh wars against the law of the mind, and makes it over to the law of error,
as the Apostle has made known to us, saying: "For I see a law of the flesh in my members
warring against the law of my mind, and bringing me into captivity in the law of sin." We
are all attached, we all feel this; but we are not all delivered. And so a miserable man
am I, unless I seek the remedy.

41. But what remedy? "Who shall deliver me out of the body of this death? Thanks be to God
through Jesus Christ our Lord." We have a physician, let us use the remedy. Our remedy is
the grace of Christ, and the body of death is our body. Let us therefore be as strangers
to our body, lest we be strangers to Christ. Though we are in the body, let us not follow
the things which are of the body, let us not reject the rightful claims of nature, but
desire before all the gifts of grace: "For to be dissolved and to be with Christ is far
better; yet to abide in the flesh is more needful for your sakes." 42. But this need is
not the case of all, Lord Jesus; it is not so with me, who am profitable to none; for to
me death is a gain, that I may sin no more. To die is gain to me, who, in the very
treatise in which I comfort others, am incited as it were by an intense impulse to the
longing for my lost brother, since it suffers me not to forget him. Now I love him more,
and long for him more intensely. I long for him when I speak, I long for him when I read
again what I have written, and I think that I am more impelled to write this, that I may
not ever be without the recollection of him. And in this I am not acting contrary to
Scripture, but I am of the same mind with Scripture, that I may grieve with more patience,
and long with greater intensity.

43. Thou hast caused me, my brother, not to fear death, and I only would that my life
might die with thine! This Balaam wished for as the greatest good for himself, when,
inspired by the spirit of prophecy, he said: "Let my soul die in the souls of the
righteous, and let my seed be like the seed of them." And in truth he wished this
according to the spirit of prophecy, for as he saw the rising of Christ, so also he saw
His triumph, he saw His death, but saw also in Him the everlasting resurrection of men,
and therefore feared not to die as he was to rise again. Let not then my soul die in sin,
nor admit sin into itself, but let it die in the soul of the righteous, that it may
receive his righteousness. Then, too, he who dies in Christ. is made a partaker of His
grace in the Font.

44. Death is not, then, an object of dread, nor bitter to those in need, nor too bitter to
the rich, nor unkind to the old, nor a mark of cowardice to the brave, nor everlasting to
the faithful nor unexpected to the wise. For how many have consecrated their life by the
renown of their death alone, how many have been ashamed to live, and have found death a
gain! We have read how often by the death of one great nations have been delivered; the
armies of the enemy have been put to flight by the death of the general, who had been
unable to conquer them when alive. 45. By the death of martyrs religion has been defended,
faith increased, the Church strengthened; the dead have conquered, the persecutors have
been overcome. And so we celebrate the death of those of whose lives we are ignorant. So,
too, David rejoiced in prophecy at the departure of his own soul, saying: "Precious in the
sight of the Lord is the death of His saints." He esteemed death better than life. The
death itself of the martyrs is the prize of their life. And again, by the death of those
at variance hatred is put an end to.

46. Why should more be said? By the death of One the world was redeemed. For Christ, had
He Willed, need not have died, but He neither thought that death should be shunned as
though there were any cowardice in it, nor could He have saved us better than by dying.
And so His death is the life of all. We are signed with the sign of His death, we show
forth His death when we pray; when we offer the Sacrifice we declare His death, for His
death is victory, His death is our mystery, His death is the yearly recurring solemnity of
the world. What now should we say concerning His death, since we prove by this Divine
Example that death alone found immortality, and that death itself redeemed itself. Death,
then, is not to be mourned over, for it is the cause of salvation for all; death is not to
be shunned, for the Son of God did not think it unworthy of Him, and did not shun it. The
order of nature is not to be loosed, for what is common to all cannot admit of exception
in individuals.

47. And, indeed, death was no part of man's nature, but became natural; for God did not
institute death at first, but gave it as a remedy. Let us then take heed that it do not
seem to be the opposite. For if death is a good, why is it written that "God made not
death, but by the malice of men death entered into the world"? For of a truth death was no
necessary part of the divine operation, since for those who were placed in paradise a
continual succession of all good things streamed forth; but because of transgression the
life of man, condemned to lengthened labour, began to be wretched with intolerable
groaning; so that it was fitting that an end should be set to the evils, and that death
should restore what life had lost. For immortality, unless grace breathed upon it, would
be rather a burden than an advantage.

48. And if one consider accurately, it is not the death of our being, but of evil, for
being continues, it is evil that perishes. That which has been rises again; would that as
it is now free from sinning, so it were without former guilt! But this very thing is a
proof that it is not the death of being, that we shall be the same persons as we were. And
so we shall either pay the penalty of our sins, or attain to the reward of our good deeds.
For the same being will rise again, now more honourable for having paid the tax of death.
And then "the dead who are in Christ shall rise first; then, too, we who are alive," it is
said, "shall together with them be caught up in the clouds into the air to meet the Lord,
and so we shall always be with the Lord." They first, but those that are alive second.
They with Jesus, those that are alive through Jesus. To them life will be sweeter after
rest, and though the living will have a delightful gain, yet they will be without
experience of the remedy.

49. There is, then, nothing for us to fear in death, nothing for us to mourn, whether life
which was received from nature be rendered up to her again, or whether it be sacrificed to
some duty which claims it, and this will be either an act of religion or the exercise of
some virtue. And no one ever wished to remain as at present. This has been supposed to
have been promised to John, but it is not the truth. We hold fast to the words, and deduce
the meaning from them. He himself in his own writing denies that there was a promise that
he should not die, that no one from that instance might yield to an empty hope. But if to
wish for this would be an extravagant hope, how much more extravagant were it to grieve
without rule for what has happened according to rule!

50. The heathen mostly console themselves with the thought, either of the common misery,
or of the law of nature, or of the immortality of the soul. And would that their
utterances were consistent, and that they did not transmit the wretched soul into a number
of ludicrous monstrosities and figures! But what ought we to do, whose reward is the
resurrection, though many, not being able to deny the greatness of this gift, refuse to
believe in it? And for this reason will we maintain it, not by one casual argument only,
but by as many as we are able. 51. All things, indeed, are believed to be, either because
of experience, or on grounds of reason, or from similar instances, or because it is
fitting that they be, and each of these supports our belief. Experience teaches us that we
are moved; reason, that which moves us must be considered the property of another power;
similar instances show that the field has borne crops, and therefore we expect that it
will continue to bear them. Fitness, because even where we do not think that there will be
results, yet we believe that it is by no means fitting to give up the works of virtue.

52. Each, then, is supported by each. But belief in the resurrection is inferred most
clearly on three grounds, in which all are included. These are reason, analogy from
universal example, and the evidence of what has happened, since many have risen. Reason is
clear. For since the whole course of our life consists in the union of body and soul, and
the resurrection brings with it either the reward of good works, or the punishment of
wicked ones, it is necessary that the body, whose actions are weighed, rise again. For how
shall the soul be summoned to judgment without the body, when account has to be rendered
of the companionship of itself and the body? 53. Rising again is the lot of all, but there
is a difficulty in believing this, because it is not due to our deserts, but is the gift
of God. The first argument for the resurrection is the course of the world, and the
condition of all things, the series of generations, the changes in the way of succession,
the setting and rising of constellations, the ending of day and night, and their daily
succession coming as it were again to life. And no other reason can exist for the fertile
temperament of this earth, but that the divine order restores by the dews of night as much
of that moisture from which all earthly things are produced, as the heat of the sun dries
up by day. Why should I speak of the fruits of the earth? Do they not seem to die when
they fall, to rise again when they grow green once more? That which is sown rises again,
that which is dead rises again, and they are formed once more into the same classes and
kinds as before. The earth first gave back these fruits, in these first our nature found
the pattern of the resurrection.

54. Why doubt that body shall rise again from body? Grain is sown, grain comes up again:
fruit is sown, fruit comes up again; but the grain is clothed with blossom and husk. "And
this mortal must put on immortality, and this corruptible must put on incorruption." The
blossom of the resurrection is immortality, the blossom of the resurrection is
incorruption. For what is more fruitful than perpetual rest? what supplied with richer
store than everlasting security? Here is that abundant fruit, by whose increase man's
nature shoots forth more abundantly after death. 55. But you wonder how what has yielded
to putrefaction can again become solid, how scattered particles can come together, those
that are consumed be made good: you do not wonder how seeds broken up under the moist
pressure of the earth grow green. For certainly they too, rotting under contact with the
earth, are broken up, and when the fertilising moisture of the soil gives life to the dead
and hidden seeds, and, by the vital warmth, as it were breathes out a kind of soul of the
green herb. Then by little and little nature raises from the ground the tender stalk of
the growing ear, and as a careful mother folds it in certain sheaths, lest the sharp ice
should hurt it as it grows, and to protect it from too great heat of the sun; and lest
after this the rain should break down the fruit itself escaping as it were from its first
cradle and just grown up, or lest the wind should scatter it, or small birds destroy it,
she usually hedges it around with a fence of bristling awn.

56. Why should one, then, be surprised if the earth give back those bodies of men which it
has received, seeing that it gives life to, raises, clothes, protects, and defends
whatsoever bodies of seeds it has received? Cease then to doubt that the trustworthy
earth, which restores multiplied as it were by usury the seeds committed to it, will also
restore the entrusted deposit of the race of man. And why should I speak of the kinds of
trees, which spring up from seed sown, and with revivified fruitfulness bear again their
opening fruits, and repeat the old shape and likeness, and certain trees being renewed
continue through many generations, and in their endurance overpass the very centuries? We
see the grape rot, and the vine come up again: a graft is inserted and the tree is born
again. Is there this divine foresight for restoring trees, and no care for men? And He Who
has not suffered to perish that which He gave for man's use, shall He suffer man to
perish, whom he made after His own image?

57. But it appears incredible to you that the dead rise again? "Thou foolish one, that
which thou thyself sowest, does it not first die that it may be quickened?" Sow any dry
seed you please, it is raised up. But, you answer, it has the life-juice in itself. And
our body has its blood, has its own moisture. This is the life-juice of our body. So that
I think that the objection is exploded which some allege that a dry twig does not revive,
and then endeavour to argue from this to the prejudice of the flesh. For the flesh is not
dry, since all flesh is of clay, clay comes from moisture-moisture from the earth. Then,
again, many growing plants, though always fresh, spring from dry and sandy soil, since the
earth itself supplies sufficient moisture for itself. Does the earth then, which
continually restores all things, fail with regard to man? From what has been said it is
clear that we must not doubt that it is rather in accordance with than contrary to nature;
for it is natural that all things living should rise again, but contrary to nature that
they should perish.

58. We come now to a point which much troubles the heathen, how it can be that the earth
should restore those whom the sea has swallowed up, wild beasts have torn to pieces or
have devoured. So, then, at last we necessarily come to the conclusion that the doubt is
not as to belief in resurrection in general, but as to a part. For, granted that the
bodies of those torn in pieces do not rise again, the others do so, and the resurrection
is not disproved, but a certain class is an exception. Yet I wonder why they think there
is any doubt even concerning these, as though not all things which are of the earth return
to the earth, and crumble again into earth. And the sea itself for the most part casts up
on neighbouring shores whatever human bodies it has swallowed. And if this were not so, I
suppose we are to believe that it would not be difficult for God to join together what was
dispersed, to unite what was scattered; God, Whom the universe obeys, to Whom the dumb
elements submit and nature serves; as though it were not a greater wonder to give life to
clay than to join it together.

59. That bird in the country of Arabia, which is called the Phoenix, restored by the
renovating juices of its flesh, after being dead comes to life again: shall we believe
that men alone are not raised up again? Yet we know this by common report and the
authority of writings, namely, that the bird referred to has a fixed period of life of
five hundred years, and when by some warning of nature it knows that the end of its life
is at hand, it furnishes for itself a casket of frankincense and myrrh and other perfumes,
and its work and the time being together ended, it enters the casket and dies. Then from
its juices a worm comes forth, and grows by degrees into the fashion of the same bird, and
its former habits are restored, and borne up by the oarage of its wings it commences once
more the course of its renewed life, and discharges a debt of gratitude. For it conveys
that casket, whether the tomb of its body or the cradle of its resurrection, in which
quitting life it died, and dying it rose again, from Ethiopia to Lycaonia; and so by the
resurrection of this bird the people of those regions understand that a period of five
hundred years is accomplished. So to that bird the five hundredth is the year of
resurrection, but to us the thousandth: it has its resurrection in this world, we have
ours at the end of the world. Many think also that this bird kindles its own funeral pile,
and comes to life again from its own ashes.

60. But perhaps nature if more deeply investigated will seem to give a deeper reason for
our belief: let our thoughts turn back to the origin and commencement of the creation of
man. You are men and women, you are not ignorant of the things which have to do with human
nature, and if any of you have not this knowledge, you know that we are born of nothing.
But how small an origin for being so great as we are! And if I do not speak more plainly,
yet you understand. what I mean, or rather what I will not say. Whence, then, is this
head, and that wonderful countenance, whose maker we see not? We see the work, it is
fashioned for various purposes and uses. Whence is this upright figure, this lofty
stature, this power of action, this quickness of perception, this capacity for walking
upright? Doubtless the organs of nature are not known to us, but that which they effect is
known. Thou too wast once seed, and thy body is the seed of that which shall rise again.
Listen to Paul and learn that thou art this seed: "It is sown in corruption, it shall rise
in incorruption; it is sown in dishonour, it shall rise in glory; it is sown in weakness,
it shall rise in power; it is sown a natural body, it shall rise a spiritual body." Thou
also, then, art sown as are other things, why wonderest thou if thou shall rise again as
shall others? But thou believest as to them, because thou seest; thou believest not this,
because thou seest it not: "Blessed are they that have not seen, and yet have believed."

61. However, before the season comes, those things also are not believed, for every season
is not suited for the raising of seeds. Wheat is sown at one time, and comes up at
another; at one time the vine is planted, at another the budding twigs begin to shoot, the
foliage grows luxuriant, and the grape is formed; at one time the olive is planted, at
another time, as though pregnant and loaded with its offspring of berries, it is bent down
by the abundance of its fruit. But before its own period arrives for each, the produce is
restricted, and that which bears has not the age of bearing in its own power. One may see
the mother of all at one time disfigured with mould, at another bare of produce, at
another green and full of flowers, at another dried up. Any spot which might wish to be
always clothed and never to lay aside the golden dress of its seeds, or the green dress of
the meadows, would be barren in itself and unendowed with the gain of its own produce
which it would have transferred to others.

62. So, then, even if thou wilt not believe in our resurrection by faith nor by example,
thou wilt believe by experience. For many products, as the vine, the olive, and different
fruits, the end of the year is the fit time for ripening; and for us also the consummation
of the world, as though the end of the year has set the fitting time for rising again. And
fitly is the resurrection of the dead at the consummation of the world, test after the
resurrection we should have to fall back into this evil age. For this cause Christ
suffered that He might deliver us from this evil world; lest the temptations of this world
should overthrow us again, and it should be an injury to us to come again to life, if we
came to life again for sin. 63. So then we have both a reason and a time for the
resurrection: a reason because nature in all its produce remains consistent with itself,
and does not fail in the generation of men alone; a time because all things are produced
at the end of the year. For the seasons of the world consist of one year. What wonder if
the year be one since the day is one. For on one day the Lord hired the labourers to work
in the vineyard, when He said, "Why stand ye here all the day idle?"

64. The causes of the beginnings of all things are seeds. And the Apostle of the Gentiles
has said that the human body is a seed. And so in succession after sowing there is the
substance needful for the resurrection. But even if there were no substance and no cause,
who could think it difficult for God to create man anew whence He will and as He wills.
Who commanded the world to come into being out of no matter and no substance? Look at the
heaven, behold the earth. Whence are the fires of the stars? Whence the orb and rays of
the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the
woody groves? Whence are the air diffused around, and the waters, whether enclosed or
poured abroad? But if God made all these things out of nothing (for "He spake and they
were made, He commanded and they were created" ), why should we wonder that which has been
should be brought to life again, since we see produced that which had not been?

65. It is a cause for wonder that though they do not believe in the resurrection, yet in
their kindly care they make provision that the human race should not perish, and so say
that souls pass and migrate into other bodies that the world may not pass away. But let
them say which is the most difficult, for souls to migrate, or to return; come back to
that which is their own, or seek for fresh dwelling places. 66. But let those who have not
been taught doubt. For us who have read the Law, the Prophets, the Apostles, and the
Gospel it is not lawful to doubt. For who can doubt when he reads: "And in that time shall
all thy people be saved which is written in the book; and many of them that sleep in the
graves of the earth shall arise with one opening, these to everlasting life, and those to
shame and everlasting confusion. And they that have understanding shall shine as the
brightness of the firmament, and of the just many shall be as the stars for ever." Well,
then, did he speak of the rest of those that sleep, that one may understand that death
lasts not for ever, which like sleep is undergone for a time, and is put off at its time;
and he shows that the progress of that life which shall be after death is better than that
which is passed in sorrow and pain before death, inasmuch as the former is compared to the
stars, the latter is assigned to trouble.

67. And why should I bring together what is written elsewhere: "Thou shalt raise me up and
I will praise Thee." Or that other passage in which holy Job, after experiencing the
miseries of this life, and overcoming all adversity by his virtuous patience, promised
himself a recompense for present evils in the resurrection, saying: "Thou shall raise up
this body of mine which has suffered many evils." Isaiah also, proclaiming the
resurrection to the people, says that he is the announcer of the Lord's message, for we
read thus: "For the mouth of the Lord hath spoken, and they shall say in that day." And
what the mouth of the Lord declared that the people should say is set forth later on,
where it is written: "Because of Thy fear, O Lord, we have been with child and have
brought forth the Spirit of Thy Salvation, which Thou hast poured forth upon the earth.
They that inhabit the earth shall fall, they shall rise that are in the graves. For the
dew which is from Thee is health for them but the land of the wicked shall perish. Go O my
people, and enter into thy chambers; hide thyself for a little until the Lord's wrath pass
by."

68. How well did he by the chambers point out the tombs of the dead, in which for a brief
space we are hidden, that we may be better able to pass to the judgment of God, which
shall try us with the indignation due for our wickednesses. He, then, is alive who is
hidden and at rest, as though withdrawing himself from our midst and retiring, lest the
misery of this world should entangle him with closer snares, for whom the heavenly oracles
affirm by the voices of the prophets that the joy of the resurrection is reserved, and the
soundness of their freed bodies procured by the divine deed. And dew is well used as a
sign, since by it all vital seeds of the earth are raised to growth. What wonder is it,
then, if the dust and ashes also of our failing body grow vigorous by the richness of the
heavenly dew, and by the reception of this vital moistening the shapes of our limbs are
refashioned and connected again with each other?

69. And the holy prophet Ezekiel teaches and describes with a full exposition how vigour
is restored to the dry bones, the senses return, motion is added, and the sinews coming
back, the joints of the human body grow strong; how the bones which were very dry are
clothed with restored flesh, and the course of the veins and the flow of the blood is
covered by the veil of the skin drawn over them. As we read, the reviving multitude of
human bodies seems to spring up under the very words of the prophet, and one can see on
the widespread plain the new seed shoot forth. 70. But if the wise men of old believed
that a crop of armed men sprang up in the district of Thebes from the sowing of the
hydra's teeth, whereas it is certainly established that seeds of one kind cannot be
changed into another kind of plant, nor bring forth produce differing from its own seeds,
so that men should spring from serpents and flesh from teeth; how much more, indeed, is it
to be believed that whatever has been sown rises again in its own nature, and that crops
do not differ from their seed, that soft things do not spring from hard, nor hard from
soft, nor is poison changed into blood; but that flesh is restored from flesh, bone from
bone, blood from blood, the humours of the body from humours. Can ye then, ye heathen, who
are able to assert a change, deny a restoration of the nature? Can you refuse to believe
the oracles of God, the Gospel, and the prophets, who believe empty fables?

71. But let us now hear the prophet himself, who speaks thus: "The hand of the Lord was
upon me, and the Lord led me forth in the Spirit, and placed me in the midst of the plain,
and it was full of men's bones; and He led me through them round about, and, lo, there
were very many bones on the face of the plain, and they were very dry. And He said unto
me: Son of man, can these bones live? And I said: Lord, Thou knowest; and He said to me:
Prophesy over these bones, and thou shalt say unto them: O ye dry bones, hear the word of
the Lord. Thus saith the Lord to these bones: Behold I bring upon you the Spirit of life,
and I will lay sinews upon you, and will bring up flesh upon you, and will stretch skin
over you, and will put My Spirit into you, and ye shall live, and know that I am the Lord.
And I prophesied as He commanded me. And it came to pass when I was prophesying all these
things, lo, there was a great earthquake."

72. Note how the prophet shows that there was hearing and movement in the bones before the
Spirit of life was poured upon them. For, above, both the dry bones are bidden to hear, as
if they had the sense of hearing, and that upon this each of them came to its own joint is
pointed out by the words of the prophet, for we read as follows: "And the bones came
together, each one to its joint. And I beheld, and, lo, sinews and flesh were forming upon
them, and skin came upon them from above, and there was no Spirit in them." 73. Great is
the lovingkindness of the Lord, that the prophet is taken as a witness of the future
resurrection, that we, too might see it with his eyes. For all could not be taken as
witnesses, but in that one all we are witnesses, for neither does lying come upon a holy
man, nor error upon so great a prophet.

74. Nor ought it to appear at all improbable, that at the command of God the bones were
fitted again to their joints, since we have numberless instances in which nature has
obeyed the commands of heaven; as the earth was bidden to bring forth the green herb, and
did bring it forth; as the rock at the touch of the rod gave forth water for the thirsting
people; and the hard stone poured forth streams by the mercy of God for those parched with
heat. What else did the rod changed into a serpent signify, than that at the will of God
living things can be produced from those that are without life? Do you think it more
incredible that bones should come together when bidden, than that streams should be turned
back or the sea flee? For thus does the prophet testify: "The sea saw it and fled, Jordan
was driven back." Nor can there be any doubt about this fact, which was proved by the
rescue of one and the destruction of the other of two peoples, that the waves of the sea
stood restrained, and at the same time surrounded one people, and poured back upon the
other for their death, that they might overwhelm the one, but preserve the other. And what
do we find in the Gospel itself? Did not the Lord Himself prove there that the sea grew
calm at a word, the clouds were driven away, the blasts of the winds yielded, and that on
the quieted shores the dumb elements obeyed God?

75. But let us go on with the other points, that we may observe how by the Spirit of life
the dead are quickened, they that lie in the graves arise, and the tombs are opened: "And
He said unto me: Prophesy, son of man, and say to the Spirit, Come from the four winds of
heaven, O Spirit, and breathe upon these dead, that they may live. And I prophesied as He
eommanded me, and the Spirit of life entered into them, and they lived, and stood up on
their feet, an exceeding great company. And the Lord spake unto me, saying: Son of man,
these bones are the whole house of Israel. For they say, Our bones are become dry, our
hope is lost, we shall perish. Therefore, prophesy and say: Thus saith the Lord: Behold I
will open your graves, and will bring you up out of your graves into the land of Israel,
and ye shall know that I am the Lord, when I shall open your graves, and bring forth My
people out of the graves, and shall put My Spirit in you, and place you in your own land,
and ye shall know that I am the Lord; I have spoken, and I will perform it, saith the
Lord."

76. We notice here how the operations of the Spirit of life are again resumed; we know
after what manner the dead are raised from the opening tombs. And is it in truth a matter
of wonder that the sepulchres of the dead are unclosed at the bidding of the Lord, when
the whole earth from its utmost limits is shaken by one thunderclap, the sea overflows its
bounds, and again checks the course of its waves? And finally, he who has believed that
the dead shall rise again "in a moment, in the twinkling of an eye, at the last trump (for
the trumpet shall sound)," "shall be caught up amongst the first in the clouds to meet
Christ in the air;" he who has not believed shall be left, and subject himself to the
sentence by his own unbelief. 77. The Lord also shows us in the Gospel, to come now to
instances, after what manner we shall rise again. "For He raised not Lazarus alone, but
the faith of all; and if thou believest, as thou readest, thy spirit also, which was dead,
revives with Lazarus." For what does it mean, that the Lord went to the sepulchre and
cried with a loud voice, "Lazarus, come forth," except that He would give us a visible
proof, would set forth an example of the future resurrection? Why did He cry with a loud
voice, as though He were not wont to work in the Spirit, tO command in silence, but only
that He might show that which is written: "In a moment, in the twinkling of an eye, at the
last trump the dead shall rise again incorruptible"? For the raising of the voice answers
to the peal of trumpets. And He cried, "Lazarus, come forth." Why is the name added,
except perchance lest one might seem to be raised instead of another, or that the
resurrection were rather accidental than commanded.

78. So, then, the dead man heard, and came forth from the tomb, bound hand and foot with
grave cloths, and his face was bound with a napkin. Conceive, if thou canst, how he makes
his way with closed eyes, directs his steps with bound feet, and moves as though free with
fastened limbs. The bands remained on him but did not restrain him, his eyes were covered
yet they saw. So, then, he saw who was rising again, who was walking, who was leaving the
sepulchre. For when the power of the divine command was working, nature did not require
its own functions, and brought, as it were, into extremity, obeyed no longer its own
course, but the divine will. The bands of death were burst before those of the grave. The
power of moving was exercised before the means of moving were supplied. 79. If thou
marvellest at this, consider Who gave the command, that thou mayest cease to wonder; Jesus
Christ. the Power of God, the Life, the Light, the Resurrection of the dead. The Power
raised up him that was lying prostrate, the Life produced his steps, the Light drove away
the darkness and restored his sight, the Resurrection renewed the gift of life.

80. Perchance it may trouble thee that the Jews took away the stone and loosened the grave
cloths, and thou mayest haply be anxious as to who shall move the stone from thy tomb. As
though He Who could restore the Spirit could not remove the stone; or He Who made the
bound to walk could not burst the bonds; or He Who had shed light upon the covered eyes
could not uncover the face; or He Who could renew the course of nature could not cleave
the stone! But, in order that they may believe their eyes who will not believe with their
heart, they remove the stone, they see the corpse, they smell the stench, they loose the
grave cloths. They cannot deny that he is dead whom they behold rising again; they see the
signs of death and the proofs of life. What if, whilst they are busied, they are converted
by the very toil itself? What if, while they hear, they believe their own ears? What if,
while they behold, they are instructed by their own eyes? What if, while they loose the
bonds, they free their own minds? What if, while Lazarus is being unbound, the people is
set free, while they let Lazarus go, themselves return to the Lord? For, lastly, many who
had come to Mary, seeing what had taken place, believed.

81. And this was not the only instance which our Lord Jesus Christ set forth, but He
raised others also, that we might at any rate believe more numerous instances. He raised
the young man again, moved by the tears of his widowed mother, when He came and touched
the bier, and said: "Young man, I say unto thee, arise, and he that was dead sat up and
began to speak." As soon as he heard he forthwith sat up, he forthwith spake. The working
of power, then, is one thing, the order of nature is another. 82. And what shall I say of
the daughter of the ruler of the synagogue, at whose death multitudes were weeping and the
flute-players piping? For the funeral solemnities were being performed because of the
conviction of death. How quickly at the word of the Lord does the spirit return, the
reviving body rise up, and food is taken, that the evidence of life may be believed!

83. And why should we wonder that the soul is restored at the word of God, that flesh
returns to the bones, when we remember the dead raised by the touch of the prophet's body?
Elijah prayed, an d raised the dead child. Peter in the name of Christ bade Tabitha rise
and walk, and the poor rejoicing believed for the food's sake which she ministered to
them, and shall we not believe for our salvation's sake? They purchased the resurrection
of another by their tears, shall we not believe in the purchase of ours by the Passion of
Christ? Who when He gave up the ghost, in order to show that He died for our resurrection,
worked out the course of the resurrection; for so soon as "He cried again with a loud
voice and gave up the ghost, the earth did quake, and the rocks were rent, and the tombs
were opened, and many bodies of the saints which slept arose, and, going forth out of the
tombs after His resurrection, came into the holy city and appeared unto many."

84. If these things happened when He gave up the ghost, why should we think them
incredible when He shall return to judgment? especially since this earlier resurrection is
a pledge of that future resurrection, and a pattern of that reality Which is to come;
indeed, it is rather itself truth than a pattern. Who, then, at the Lord's resurrection
opened the graves, gave a hand to those who were rising, showed them the road to find the
holy city? If there was no one, it was certainly the Divine Power which was working in the
bodies of the dead. Shall one seek for the aid of man where one sees the work of God? 85.
Divine action has no need of human assistance. God commanded that the heavens should come
into existence, and it was done; He determined that the earth should be created, and it
was created. Who carried together the stones on his shoulders? who supplied the expenses?
who furnished assistance to God as He toiled? These things were made in a moment. Would
you know how quickly? "He spake and they were made." If the elements spring up at a word.
why should the dead not rise at a word? For though they be dead, yet they once lived, once
had the breath of life for feeling, and strength for acting; and there is a very great
difference between not having been capable of life, and having remained lifeless. The
devil said: "Command this stone that it become bread." He confesses that at the command of
God nature can be transformed, dost thou not believe that at the command of God nature can
be remade?

86. Philosophers dispute about the course of the sun and the system of the heavens, and
there are those who think that these should be believed when they are ignorant of what
they are talking about. For neither have they climbed up into the heavens, nor measured
the sky, nor examined the universe with their eyes; for none of them was with God in the
beginning, none of them has said of God: "When He was preparing the heavens I was with
Him, I was with Him as a master workman, I was he in whom He delighted." If, then, they
are believed, is God not believed, Who says: "As the new heavens and the new earth, which
I make to remain before Me, saith the Lord; so shall your name and your seed abide; and
month shall be after month, and sabbath after sabbath, and all flesh shall come in My
sight to worship in Jerusalem, saith the Lord God; and they shall go forth, and shall see
the limbs of men who have transgressed against Me. For their worm shall not die and their
fire shall not be quenched and they shall be a sight to all flesh."

87. If the earth and heaven are renewed, why should we doubt that man, on account of whom
heaven and earth were made, can be renewed? If the transgressor be reserved for
punishment, why should not the just be kept for glory? If the worm of sins does not die,
how shall the flesh of the just perish? For the resurrection, as the very form of the word
shows, is this, that what has fallen should rise again, that which has died should come to
life again. 88. And this is the course and ground of justice, that since the action of
body and soul is common to both(for what the soul has conceived the body has carried out),
each should come into judgment, and each should be either given over to punishment or
reserved for glory. For it would seem almost inconsistent that, since the law of the mind
fights against the law of the flesh, and the mind often, when sin dwelling in man acts,
does that which it hates; the mind guilty of a fault shared by another should be subjected
to penalty, and the flesh, the author of the evil, should enjoy rest: and that should
alone suffer which had not sinned alone, or should alone attain to glory, not having
fought alone with the help of grace.

89. The reason, unless I am mistaken, is complete and just, but I do not require a reason
from Christ. If I am convinced by reason I reject faith. Abraham believed God, let us also
believe Him, that we who are heirs of his race may also be heirs of his faith. David
likewise believed, and therefore did he speak; let us also believe that we may be able to
speak, knowing that "He Who raised up the Lord Jesus shall raise up us also with Jesus."
For God, Who never lies, promised this; the Truth promised this in His Gospel, when He
said: "This is the will of Him that sent Me, that of all that which He hath given Me I
should lose nothing, but should raise it up at the last day." And He thought it not
sufficient to have said this once, but marked it by express repetition, for this follows:
"For this is the will of My Father, Who sent Me, that every one that seeth the Son and
believeth on Him should have eternal life, and I will raise him up at the last day."

90. Who was He that said this? He in truth Who when dead raised up many bodies of the
departed. If we believe not God, shall we not believe evidence? Do we not believe what He
promised, since He did even that which He did not promise? And what reason would He have
had for dying, had He not also had a reason for rising again? For, seeing that God could
not die, Wisdom could not die; and inasmuch as that could not rise again which had not
died, flesh is assumed, which can die, that whilst that, whose nature it is, dies, that
which had died should rise again. For the resurrection could not be effected except by
man; since, "as by man came death, so too by man came the resurrection of the dead." 91.
So, then, man rose because man died; man was raised again, but God raised him. Then it was
man according to the Flesh, now God is all in all. For now we know not Christ according to
the flesh, but we possess the grace of that Flesh, so that we know Him the firstfruits of
them that rest, the firstborn of the dead. Now the first-fruits are undoubtedly of the
same nature and kind as the remaining fruits, the first of which are offered to God as a
petition for a richer increase, as a holy thank-offering for all gifts, and as a kind of
libation of that nature which has been restored. Christ, then, is the firstfruits of them
that rest. But is this of His own who are at rest, who, as it were, freed from death, are
holden by a kind of sweet slumber, or of all those who are dead? "As in Christ all die, so
too in Christ shall all be made alive." So, then, as the firstfruits of death were in
Adam, so also the firstfruits of the resurrection are in Christ.

92. All men rise again, but let no one lose heart, and let not the just grieve at the
common lot of rising again, since he awaits the chief fruit of his virtue. All indeed
shall rise again, but, as says the Apostle, "each in his own order." The fruit of the
Divine Mercy is common to all, but the order of merit differs. The day gives light to all,
the sun warms all, the rain fertilises the possessions of all with genial showers. 93. We
are all born, and we shall all rise again, but in each state, whether of living or of
living again, grace differs and the condition differs. For, "in a moment, in the twinkling
of an eye, at the last trump, the dead shall rise incorruptible and we shall be changed."
Moreover, in death itself some rest, and some live. Rest is good, but life is better. And
so the Apostle rouses him that is resting to life, saying: "Rise, thou that sleepest, and
arise from the dead, and Christ shall give thee light." Therefore he is aroused that he
may live, that he may be like to Paul, that he may be able to say: "For we that are alive
shall not prevent those that are asleep." He speaks not here of the common manner of life,
and the breath which we all alike enjoy, but of the merit of the resurrection. For, having
said, "And the dead which are in Christ shall rise first," he adds further; "And we that
are alive shall together with them be caught up in the clouds, to meet Christ in the air."

94. Paul certainly is dead, and by his honourable passion exchanged the life of the body
for everlasting glory; did he then deceive himself when he wrote that he should be caught
up alive in the clouds to meet Christ? We read the same too of Enoch and of Elijah, and
thou too shalt be caught up in the Spirit. Lo the chariot of Elijah, lo the fire, though
not seen are prepared, that the just may ascend, the innocent be borne forth, and thy life
may not know death. For indeed the apostles knew not death, according to that which was
said: "Verily, verily, I say unto you, many of those standing here shall not taste death
until they see the Son of man coming in His kingdom." For he lives, who has nothing in him
which can die, who has not from Egypt any shoe or bond, but has put it off before laying
aside the service of this body. And so not Enoch alone is alive, for not he alone was
caught up; Paul also was caught up to meet Christ.

95. The patriarchs also live, for God could not be called the God of Abraham, of Isaac,
and of Jacob, except the dead were living; for He is not the God of the dead but of the
living. And we, too, shall live if we be willing to copy the deeds and habits of our
predecessors. We are astonished at the rewards of the patriarchs, let us copy their
faithfulness; we tell of their grace, let us follow their obedience; let us not, enticed
by appetite, fall into the snares of the world. Let us lay hold of the opportunity, of the
commandment of the Law, the mercy of our vocation, the desire of suffering. The patriarchs
went forth from their own land, let us go forth in purpose from the power of the body; let
us go forth in purpose as they in exile; but they esteemed that not to be exile which the
fear of God caused, necessity did not enforce. They changed their land for another soil,
let us change earth for heaven; they changed in earthly habitation, let us change in
spirit. To them Wisdom showed the heaven illuminated with stars, let it enlighten the eyes
of our heart. Thus does the type agree with the truth, and the truth with the type.

96. Abraham, ready to receive strangers, faithful towards God, devoted in ministering,
quick in his service, saw the Trinity in a type; he added religious duty to hospitality,
when beholding Three he worshipped One, and preserving the distinction of the Persons, yet
addressed one Lord, he offered to Three the honour of his gift, while acknowledging one
Power. It was not learning but grace which spoke in him, and he believed better what he
had not learnt than we who have learnt. No one had falsified the representation of the
truth, and so he sees Three, but worships the Unity. He brings forth three measures of
fine meal, and slays one victim, considering that one sacrifice is sufficient, but a
triple gift; one victim, an offering of three. And in the four kings, who does not
understand that he subjected to himself the elements of the material creation, and all
earthly things in a sign whereby the Lord's Passion was prefigured? Faithful in war,
moderate in his triumph, in that he preferred not to become richer by the gifts of men,
but by those of God.

97. He believed that he when old could beget a son, and judged himself when a father able
to sacrifice his son; nor did his fatherly affection tremble when duty aided the right
hand of the old man, for he knew that his son would be more acceptable to God when
sacrificed than when whole. Therefore he brings his well-beloved son to be sacrificed, and
offered promptly him whom he had received late; nor is he restrained by being called by
the name of father, when his son called him "Father," and he replied, "My son." Dear
pledges of love are these names, but the commands of God are loved still more. And so
although their hearts felt for each other, their purpose remained firm. The father's hand
stretched out the knife over his son, and the father's heart struck the blow that the
sentence might not fail of being carried out; he feared lest the stroke should miss, lest
his right hand should fail. He felt the movings of fatherly affection, but did not shrink
from the work of submission, and hastened his obedience, even when he heard the voice from
heaven. Let us then set God before all those whom we love, father, brother, mother, that
He may preserve for us those whom we love, as in the case of Abraham we behold rather the
liberal Rewarder than the servant.

98. The father offered indeed his son, but God is appeased not by blood but by dutiful
obedience. He showed the ram in the thicket in the stead of the lad, that He might restore
the son to his father, and yet the victim not fail the priest. And so Abraham was not
stained with his son's blood, nor was God deprived of the sacrifice. The prophet spoke,
and neither yielded to boastfulness nor continued obstinate, but took the ram in exchange
for the lad. And by this is shown the more how piously he offered him whom he now so
gladly received back. And thou, if thou offer thy gift to God, dost not lose it. But we
are tenacious of our own; God gave His only Son for us, we refuse ours. Abraham saw this
and recognized the mystery, that salvation should be to us from the Tree, nor did it
escape his notice that in one and the same sacrifice it was One that seemed to be offered,
Another which could be slain.

99. Let us, then, imitate the devotion of Abraham, let us imitate the goodness of Isaac,
let us imitate his purity. The man was plainly good and chaste, full of devotion towards
God, chaste towards his wife. He returned not evil for evil, yielded to those who would
thrust him out, received them again on their repentance, neither violent towards
insolence, nor stubborn towards kindness. Fleeing from strife when he went away from
others, ready to forgive when he received them again, and still more lavish of goodness
when he forgave them. The fellowship of his company was sought, he gave in addition a
feast of pleasure. 100. In Jacob, too, let us imitate the type of Christ, let there be
some likeness of his actions in ourselves. We shall have our share with him, if we imitate
him. He was obedient to his mother, he yielded to his brother, he served his father-in-
law, he sought his wages from the increase, not from a division of the flocks. There was
no covetous division, where his portion brought such gain. Nor was that sign without a
purpose, the ladder from earth to heaven, wherein was seen the future fellowship between
men and angels through the cross of Christ, whose thigh was paralyzed, that in his thigh
he might recognize the Heir of his body, and foretell by the paralyzing of his thigh the
Passion of his Heir.

101. We see, then, that heaven is open to virtue, and that this is the privilege not only
of a few: "For many shall come from the east dud from the west, and the north and the
south, and shall sit down in the kingdom of God," giving expression to the enjoyment of
perpetual rest since the motions of their souls are stilled. Let us follow Abraham in our
habits, that he may receive us into his bosom, and cherish us with loving embrace, like
Lazarus the inheritor of his humility surrounded by his own special virtues. The followers
of the holy patriarch, approved of God, cherish us not in a bodily bosom, but in a
clothing as it were of good works. "Be not deceived," says the Apostle, "God is not
mocked." 102. We have seen, then, how grave an offence it is not to believe the
resurrection; for if we rise not again, then Christ died in vain, then Christ rose not
again. For if He rose not for us, He certainly rose not at all, for He had no need to rise
for Himself. The universe rose again in Him, the heaven rose again in Him, the earth rose
again in Him, for there shall be a new heaven and a new earth. But where was the necessity
of a resurrection for Him Whom the claims of death held not? For though He died as man,
yet was He free in hell itself.

103. Wilt thou know how free? "I am become as a man that hath no help, free among the
dead." And well is He called free, Who had power to raise Himself, according to that which
is written: "Destroy this temple, and in three days I will raise it up." And well is He
called free, Who had descended to rescue others. For He was made as a man, not, indeed, in
appearance only, but so fashioned in truth, for He is man, and who shall know Him? For,
"being made in the likeness of men, and being found in fashion as a man, He humbled
Himself, becoming obedient even unto death," in order that through that obedience we might
see His glory, "the glory as of the Only-begotten of the Father," according to Saint John.
For thus is the statement of Scripture preserved, if both the glory of the Only-begotten
and the nature of perfect man are preserved in Christ.

104. And so He needed no helper. For He needed none when He made the world, so as to need
none when He would redeem it. No legate, no messenger, but the Lord Himself made it whole.
"He spake and it was done." The Lord Himself made it whole, Himself in every part, because
all things were by Him. For who should help Him in Whom all things were created and by
Whom all things consist? Who should help Him Who makes all things in a moment, and raises
the dead at the last trump? The "last," not as though He could not raise them at the
first, or the second, or the third, but an order is observed, not that a difficulty may be
at last overcome, but that the prescribed number be accomplished. 105. But it is now time,
I think, to speak of the trumpets since my discourse is nearing its end, that the trumpet
may also be the sign of the finishing of my address. We read of seven trumpets in the
Revelation of John, which seven angels received. And there you read that when the seventh
angel sounded his trumpet, there was a great voice from heaven, saying: "The kingdom of
this world is become the kingdom of our God and of His Christ, and He shall reign for ever
and ever." The word trumpet is also used for a voice, as you read: "Behold a door opened
in heaven, and the first voice which I heard, as of a trumpet speaking with me and saying,
Come up hither, and I will show thee the things which must come to pass." We read also:
"Blow up the trumpet at the beginning of the month [the new moon]; and again elsewhere:
"Praise Him with the sound of the trumpet."

106. Therefore we ought with all our power to observe what is the signification of the
trumpets, lest, accepting them, like old women, as part of the story, we should be in
danger if we were to think things unworthy of spiritual teaching, or not befitting the
dignity of the Scriptures. For when we read that our warfare is not against flesh and
blood, but against spiritual hosts of wickedness, which are in high places, we ought not
to think of weapons of the flesh, but of such as are mighty before God. It is not enough
that one see the trumpet or hear its sound, unless one understands the signification of
the sound. For if the trumpet give an uncertain sound, how shall one prepare himself for
war? Wherefore it is important that we understand the meaning of the voice of the trumpet,
lest we seem barbarians, when we either hear or utter trumpet-sounds of this sort. And
therefore when we speak, let us pray that the Holy Spirit would interpret them to us.

107. Let us, then, investigate what we read in the Old Testament concerning the kinds of
trumpets, considering that those festivals which were enjoined on the Jews by the Law are
the shadow of joys above and of heavenly festivals. For here is the shadow, there the
truth. Let us endeavour to attain to the truth by means of the shadow. Of which truth the
figure is expressed in this manner, where we read that the Lord said to Moses: "Speak unto
the children of Israel, saying, In the seventh month, on the first day of the month, shall
be a rest unto you, a memorial of blowing of trumpets, it shall be called holy unto you.
Ye shall not do any servile work, and ye shall kindle a whole burnt-offering unto the
Lord. And in the Book of Numbers: "The Lord spake unto Moses, saying: Make thee two
trumpets of beaten work, of silver shalt thou make them, and they shall be to thee for
calling the assembly and for the journeying of the camp. And thou shalt blow with them,
and all the congregation shall be gathered together at the door of the tabernacle of
witness. But if thou blow with one trumpet, all the princes and leaders of Israel shall
come to thee; and ye shall blow a signal with the trumpet the first time, and they shall
move the camp forward, and place it on the east.

And ye shall blow a signal with the trumpet the second time, and they shall move the camp
forward, and place it towards Libanus. And ye shall blow a signal with the trumpet the
third time, and they shall move the camp forward, which shall be placed towards the north
[Boream]. And ye shall blow a signal with the trumpet the fourth time, and they shall move
the camp forward, which shall be placed towards the north [Aquilonem]. They shall blow a
signal with the trumpet when they move forward. And when ye shall gather together the
assembly, blow with the trumpet, but not the signal. And the sons of Aaron, the priests,
shall blow with the trumpets, and it shall be for you a statute for ever throughout your
generations. But if ye shall go out to war into your own land, against the adversaries who
resist you, ye shall sound a signal with the trumpets and ye shall be remembered before
the Lord. and have deliverance from your dead. Also in the days of your gladness, and on
your feast days, and on your new moons, ye shall blow with the trumpets, and at your whole
burnt sacrifices and at your peace-offerings, and it shall be for you for your memorial
before the Lord, saith the Lord."

108. What then? shall we esteem festival days by eating and drinking? But let no man judge
us in respect of eating; "for we know that the Law is spiritual." "Let no man therefore
judge us in any meats or in drink, or in respect of a feast day or new moons, or a sabbath
day, which are a shadow of the things to come, but the body is of Christ." Let us, then,
seek the body of Christ which the voice of the Father, from heaven, as it were the last
trumpet, has shown to you at the time when the Jews said that it thundered; the body of
Christ, which again the last trump shall reveal; for "the Lord Himself shall descend from
heaven at the voice of the Archangel, and at the trump of God, and they that are dead in
Christ shall rise again;" for "where the body is, there too are the eagles," where the
body of Christ is, there is the truth.

108. The seventh trumpet, then, seems to signify the sabbath of the week, which is
reckoned not only in days and years and periods (for which reason the number of the
jubilee is sacred), but includes also the seventieth year, when the people returned to
Jerusalem, who had remained seventy years in captivity. In hundreds also and in thousands
the observation of the sacred number is by no means passed over, for not without a meaning
did the Lord say: "I have left the seven thousand men, who have not bent their knees
before Baal." Therefore the shadow of the future rest is figured in time in the days,
months, and years of this world, and therefore the children of Israel are commanded by
Moses, that in the seventh month, on the first day of the month, a rest should be
established for all at the "memorial of the trumpets;" and that no servile work should be
done, but a sacrifice be offered to God, because that at the end of the week, as it were
the sabbath of the world, spiritual and not bodily work is required of us. For that which
is bodily is servile, for the body serves the soul, but innocence makes free, guilt
reduces to slavery.

109. It was necessary, then, that spiritual things should be made known as in a mirror and
in a riddle; "For now we see by means of a mirror, but then face to face." Now we war
after the flesh, then in the Spirit we shall see the divine mysteries. Let, then, the
character of the true law be expressed in our manner of life, who walk in the image of
God, for the shadow of the Law has now passed away. The carnal Jews had the shadow, the
likeness is ours, the reality theirs who shall rise again. For we know that according to
the Law there are these three, the shadow, the image or likeness, and the reality; the
shadow in the Law, the image in the Gospel, the truth in the judgment. But all is
Christ's, and all is in Christ, Whom now we cannot see according to the reality, but we
see Him, as it were, in a kind of likeness of future things, of which we have seen the
shadow in the Law. So, then, Christ is not the shadow but the likeness of God, not an
empty likeness but the reality. And so the Law was by Moses, for the shadow was through
man, the likeness was through the Law, the reality through Jesus. For reality cannot
proceed from any other source than from reality.

110. If, then, any one desires to see this Image of God, he must love God, that he may be
loved by God; and be no longer a servant but a friend, because he has kept the
commandments of God, that he may enter into the cloud where God is. Let him make to
himself two reasonable trumpets of beaten work of proved silver, that is, composed of
precious words and adorned, from which not a harsh shrill sound with dread-inspiring voice
may be uttered, but high thanks to God may be poured forth with continuous exultation. For
by the voice of such trumpets the dead are raised, not indeed by the sound of the metal,
but aroused by the word of truth. And perchance it is those two trumpets by which Paul,
through the Divine Spirit, spake when he said: "I will pray with the Spirit, and I will
pray with the understanding, I will sing with the Spirit, and I will sing with the
understanding;" for the one without the other seems by no means to have perfect utterance.

111. Yet it is not every one's business to sound each trumpet, nor every one's business to
call together the whole assembly, but that prerogative is granted to the priests alone,
and the ministers of God who sound the trumpets, so that whosoever shall hear and follow
thither where the glory of the Lord is, and shall with early determination come to the
tabernacle of witness, may be able also to see the divine works, and merit that appointed
and eternal home for the entire succession of his posterity. For then is the war finished
and the enemy put to flight, when the grace of the Spirit and the energy of the soul act
together. 112. And these are salutary trumpets also, if one believe with the heart, and
confess with the mouth; "For with the heart man believeth unto righteousness, and with the
mouth confession is made unto salvation." For with this twofold trumpet man arrives at
that holy land, namely, the grace of the resurrection. Let them, then, ever sound to thee,
that thou mayest ever hear the voice of God; may the utterances of the Angels and Prophets
ever incite and move thee, that thou mayest hasten to things above.

113. David was thinking of this purpose in his breast when he said: "For I will pass into
the place of the marvellous tabernacle, even to the house of God, with the voice of
exultation and thanksgiving, the sound of one that feasts." For not only are enemies
overcome by the sound of these trumpets; but without them there could not be rejoicings,
and festivals or new moons. For no one, unless he have received the promises of the Divine
Word, and believes the message derived therefrom, can keep festivals or new moons, in
which he desires to fill himself, freed from bodily pleasure and secular occupation, with
the light of Christ. And sacrifices themselves cannot be pleasing to Christ unless
confession of the mouth accompanies them, which according to custom stirs up the people to
implore the grace of God at the priestly oblation. 114. Let us therefore be preachers of
the Lord, and praise Him in the sound of the trumpet, not thinking little or lightly of
its power, but such things as can fill the ear of the mind, and enter into the depths of
our inmost consciousness, so that we think not that what suits to the body is to be
applied to the Godhead, nor measure the greatness of Divine Power by human might, so as to
enquire how any one can rise again, or with what kind of body he will come, or how that
which has been dissolved can again coalesce, and what is lost be restored, for all these
things are accomplished as soon as they are determined by the Divine Will. And it is not a
sound of a trumpet distinguishable by the bodily senses which is expected, but the
invisible power of the Majesty of heaven operates; for with God to will is to do; nor need
we enquire into the force required for the resurrection, but seek its fruit for ourselves.
Which will be accomplished all the more easily, if freed from faults we attain to the
fulness of the spiritual mystery, and the renewed flesh receives grace from the Spirit,
and the soul obtains from Christ the brightness of eterna1 light.

115. But those mysteries pertain not to individuals only, but to the whole human race. For
observe the order of grace according to the type of the Law. When the first trumpet
sounds, it collects those towards the east, as the chief and elect; when the second
sounds, those nearly equal in merit, who, being placed towards Libanus, have abandoned the
follies of the nations; when the third, those who as it were, tossed on the sea of this
world, have been driven hither and thither by the waves of this life; when the fourth,
those who have by no means been able sufficiently to soften the hardness of their hearts
by the commandments of spiritual utterance, and therefore are said to be towards the
north-for, according to Solomon, the north is a hard wind. 116. And so although all are
raised again in a moment, yet all are raised in the order of their merits. And therefore
they rise first, who yielding early to the impulses of devotion, and as it were going
forth before the rising dawn of faith, received the rays of the eternal Sun. This one may
rightly say either of the patriarchs in the course of the Old Testament, or of the
apostles under the Gospel. And the second are they who, forsaking the rites of the
Gentiles, passed from unholy error under the training of the Church. So, then, those first
were of the fathers, those second of the Gentiles, for the light of faith took its
beginning from those, among these it will remain to the end of the world. In the third
place and in the fourth, those are raised who are in the south and in the north. The earth
is divided into these four, of these four is the year made up, in these four is the earth
completed, and from these four is the Church collected. For all who are considered to be
joined to holy Church, by being called by the Divine Name, shall obtain the privilege of
the resurrection and he grace of eternal bliss, for "they shall come from the east and
west, and from the north and south, and shall sit down in the kingdom of God."

117. For it is no small light wherewith Christ encompasses His world: since "His going
forth is from the height of heaven, and His progress to the height thereof, nor is there
any who can hide himself from His heat." For with His Goodness He enlightens all, and
wills not to reject but to amend the foolish, and desires not to exclude the hard-hearted
from the Church, but to soften them. And so the Church in the Song of Songs and Christ in
the Gospel invites them, saying: "Come unto Me, all ye who labour and are heavy laden, and
I will refresh you; take My yoke upon you and learn of Me, for I am meek and lowly in
heart." 118. And you may recognize also the voice of the invitation of the Church, for she
says: "Awake, O north wind, and come, thou south, blow upon my garden, and let my ointment
flow forth. Let my brother come down into his garden and eat the fruit of his precious
trees." For knowing even then, O holy Church, that from those also there would be fruitful
works for thee, thou didst promise to thy Christ fruit from such as they, thou who didst
first say that thou wast brought into the King's chamber. loving His breast above wine,
since thou lovedst Him Who loved thee, soughtest Him Who fed thee, and didst despise
dangers for religion's sake.

119. And then, O Bride, thou art called to come from Libanus, being in the Lord's judgment
all fair and without fault. For thus it is written: "Thou art all fair, my love, and there
is no fault in thee. Come hither from Libanus, my bride, come hither from Libanus." 120.
Afterwards, thou, fearing no rushing waters, no torrents coming down from Libanus, callest
the north and south winds, wishing them to blow upon thy garden, that thy ointment may
flow forth upon others, and that thou mayest offer to Christ in others the manifold fruits
of thy productiveness. 121. And therefore "blessed is he who keepeth the words of this
prophecy," which has revealed the resurrection to us by clearer testimony, saying: "And I
saw the dead, great and small, standing before the throne, and they opened the books; and
another book was opened, which is the book of life; and the dead were judged out of the
things which were written in the books, according to their works. And the sea gave up the
dead which were in it, and hell gave up the dead which were in it." We must, then, not
question how they shall rise again, whom hell gives up and the sea restores.

122. Hear also when the future grace of the just is promised: "And I heard," he says, "a
great voice from the throne saying: Behold, the tabernacle of God is with men, and He
shall dwell with them, and they shall be His people, and God Himself shall be their God
with them: and He shall wipe away every tear from their eyes; and death shall be no more,
nor mourning, nor crying, nor pain, any more." 123. Compare now, if you will, and contrast
this life with that; and choose, if you then can, unending bodily existence in toil, and
in the wretched misery of such changes as we endure, in satiety when we have our wishes,
in that disgust which attends our pleasures. If God were willing to let these last for
ever, would you choose them? For if on its own account life is to be escaped from, that
there may be an avoidance of troubles and rest from miseries, how much more is that rest
to be sought for, which shall be followed by the eternal pleasure of the resurrection to
come, where there is no succession of faults, no enticement to sin?

124. Who is so patient in suffering as not to pray for death? who has such endurance in
weakness as not to wish rather to die than to live in debility? Who is so brave in sorrow
as not to desire to escape from it even by death? But if we ourselves are dissatisfied
while life lasts, although we know that a limit is fixed for it, how much more weary
should we become of this life if we saw that the troubles of the body would be with us
without end! For who is there who would wish to be excepted from death? Or what would be
more unendurable than a miserable immortality? "If in this life only," he says, "we hope
in Christ, we are more miserable than all men;" not because to hope in Christ is
miserable, but because Christ has prepared another life for those who hope in Him. For
this life is liable to sin, that life is reserved for the reward.

124. And how much weariness do we find that the short stages of our lives bring us! The
boy longs to be a young man; the youth counts the years leading to riper age; the young
man, unthankful for the advantage of his vigorous time of life, desires the honour of old
age. And so to all there comes naturally the desire of change, because we are dissatisfied
with that which we now are. And lastly, even the things we have desired are wearisome to
us; and what we have wished to obtain, when we have obtained it, we dislike. 125.
Wherefore holy men have not without reason often lamented their lengthy dwelling here:
David lamented it, Jeremiah lamented it, and Elijah lamented it. If we believe wise men,
and those in whom the Divine Spirit dwelt, they were hastening to better things; and if we
enquire as to the judgment of others, that we may ascertain that all agree in one opinion,
what great men have preferred death to sorrow, what great men have preferred it to fear!
esteeming forsooth the fear of death to be worse than death itself. So death is not feared
on account of evils which belong to it, but is preferred to the miseries of life, since
the departure of the dying is desired and the dread of the living is avoided.

126. So be it, then. Granted that the Resurrection is preferable to this life. What! have
philosophers themselves found anything with which we should have a greater delight to
continue than to rise again? Even those indeed who say that souls are immortal do not
satisfy me, seeing they only allow me a partial redemption. What grace can that be by
which I am not wholly benefited? What life is that if the operation of God dies out in me?
What righteousness is that which, if death is the end of natural existence. is common to
the sinner and the just? What is that truth, that the soul should be considered immortal,
because it moves itself and is always in motion? As regards that which in the body is
common to us with beasts, it is perhaps uncertain what happens before the body exists, and
the truth is not to be gathered from these differences but destroyed.

127. But is their opinion preferable, who say that our souls, when they have passed out of
these bodies, migrate into the bodies of beasts, or of various other living creatures?
Philosophers, indeed, themselves are wont to argue that these are ridiculous fancies of
poets, such as might be produced by draughts of the drugs of Circe; and they say that not
so much they who are represented to have undergone such things, as the senses of those who
have invented such tales are changed into the forms of various beasts as it were by
Circe's cup. For what is so like a marvel as to believe that men could have been changed
into the forms of beasts? How much greater a marvel, however, would it be that the soul
which rules man should take on itself the nature of a beast so opposed to that of man, and
being capable of reason should be able to pass over to an irrational animal, than that the
form of the body should have been changed? You yourselves, who teach these things, destroy
what you teach. For you have given up the production of these portentous conversions by
means of magic incantations.

128. Poets say these things in sport, and philosophers blame them and at the same time
they imagine that those very things are true of the dead which they consider fictitious as
regards the living. For they who invented such tales did not intend to assert the truth of
their own fable, but to deride the errors of philosophers, who think that that same soul
which was accustomed to overcome anger by gentle and lowly purpose, can now, inflamed by
the raging impulses of a lion, impatient with anger and with unbridled rage, thirst for
blood and seek for slaughter. Or again, that that soul, which as it were by royal counsel
used to moderate the various storms of the people, and to calm them with the voice of
reason, can now endure to howl in pathless and desert places after the fashion of a wolf;
or that that soul which, groaning under a heavy burden, used to low in sad complaint over
the labours of the plough, now changed into the fashion of a man, seeks for horns on his
smooth brow; or that another, which used of old to be borne aloft on rapid wing to the
heights of heaven, now thinks of flight no longer in its power, and mourns that it grows
sluggish in the weight of a human body.

129. Perchance you destroyed Icarus through some such teaching, because the youth, led on
by your persuasion, imagined, it may be, that he had been a bird. By such means too have
many old men been deceived so as to submit to grievous pain, having unhappily believed the
fables about swans, and thought that they, whilst soothing their pain with mournful
strains, would be able to transmute their gray hair into downy feathers. 130. How
incredible are these things! how odious! How much more fitting is it to believe in
accordance with nature, in accordance with what takes place in every kind of fruit; to
believe in accordance with the pattern of what has happened, in accordance with the
utterances of prophets, and the heavenly promise of Christ 2 For what is better than to be
sure that the work of God does not perish, and that those who are made in the image and
likeness of God cannot be transformed into the shapes of beasts; since in truth it is not
the form of the body but of the spirit which is made after the likeness of God. For in
what manner could man, to whom are subjected the other kinds of living creatures, migrate
with the better part of himself into an animal subjected to himself? Nature does not
suffer this, and if nature did grace would not.

131. But I have seen what you, Gentiles, think of each other, and indeed it ought not to
seem strange that you who worship beasts should believe that you can be changed into
beasts. But I had rather that you judged better concerning what is due to you, that you
may believe that you will be not in the company of wild beasts, but in the companionship
of angels. 132. The soul has to depart from the surroundings of this life, and the
pollutions of the earthly body, and to press on to those heavenly companies, though it is
for the saints alone, to attain to them, and to sing praise to God (as in the prophet's
words we hear of those who are harping and saying: "For great are Thy marvellous works, O
Lord God Almighty, just and true are Thy ways, Thou King of the nations; who shall not
fear and magnify Thy Name, for Thou only art holy, for all nations shall come and worship
before Thee"), and to see Thy marriage feast, O Lord Jesus, in which the Bride is led from
earthly to heavenly things, while all rejoice in harmony, for "to Thee shall all flesh
come," now no longer subject to transitory things, but joined to the Spirit, to see the
chambers adorned with linen, roses, lilies, and garlands. Of whom else is the marriage so
adorned? For it is adorned with the purple stripes of confessors, the blood of martyrs,
the lilies of virgins, and the crowns of priests.

133. Holy David desired beyond all else for himself that he might behold and gaze upon
this, for he says: "One thing have I asked of the Lord, that will I seek after; that I may
dwell in the house of the Lord all the days of my life, and see the pleasure of the Lord."
134. It is a pleasure to believe this, a joy to hope for it; and certainly, not to have
believed it is a pain, to have lived in this hope a grace. But if I am mistaken in this,
that I prefer to be associated after death with angels rather than with beasts, I am
gladly mistaken, and so long as I live will never suffer myself to be cheated of this
hope. 135. For what comfort have I left but that I hope to come quickly to thee, my
brother, and that thy departure will not cause a longseverance between us, and that it may
be granted me, through thy intercessions, that thou mayest quickly call me who long for
thee. For who is there who ought not to wish for himself beyond all else that "this
corruptible should put on incorruption, and this mortal put on immortality"? that we who
succumb to death through the frailty of the body, being raised above nature, may no longer
have to fear death.


SERMON AGAINST AUXENTIUS ON THE GIVING UP OF THE BASILICAS
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SERMON AGAINST AUXENTIUS ON THE GIVING UP OF THE BASILICAS Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

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 in 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 Caesar; 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," 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," 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." 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;" 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." 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. And I have heard One Who says: "He that loseth his life for My
sake shall find it."

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 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." 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. 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." 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," and wishes to taste the fruit of
this tree? For if His meat was to do the will of His Father, 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, 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, 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. Auxentius, to imitate this, sent a flying sword through all cities. But Satan,
too, transforms himself into an angel of light, 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?" That is, there is no union between peace and madness, there is no union
between Christ and Belial. 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." 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 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." 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; 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." 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," 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." 21. Invited, then, by these
praises, Christ enters His temple, 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," 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," or "I, through the law, am dead to the law, that I
may live unto God," 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."
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." 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"? 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," 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, 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?" 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." 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." 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; 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?" 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?" 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." 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;" that Image of Which
it is written, that Christ is the Brightness of His glory and the Image of His Person. In
that Image I perceive the Father, as the Lord Jesus Himself has said: "He that seeth Me
seeth the Father." 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," and again: "All
things that the Father hath are Mine." 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." 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." 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. 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?" 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." 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.

37. 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." 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?" 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 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"? 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.


THE MEMORIAL OF SYMMACHUS
=========================

THE MEMORIAL OF SYMMACHUS Ambrose of Milan

c. AD 339–397

Bishop of Milan who taught Augustine.

THE MEMORIAL OF SYMMACHUS

Symmachus addresses his memorial in the name of the Senate, nominally to the three
Emperors, Valentinian, Theodosius, and Arcadius, though really to the first of these
alone, who was sole Emperor of the West. The memorial sets forth a request that the old
religion should be restored, and the Altar of Victory again erected in the Senate House,
that the ancient customs might be observed. The example of the late emperors should be
followed in what they maintained, not in what they did away. The treasury Would suffer no
loss, whilst it is unjust that the Vestal Virgins and priests should be deprived of
ancient legacies, a sacrilege which the gods punished by a famine. The memorial is drawn
up with consummate skill, both in what is brought forward and in what is left unsaid. 1.
As soon as the most honourable Senate, always devoted to you, knew that crimes were made
amenable to law, and that the reputation of late times was being purified by pious
princes, it, following the example of a more favourable time, gave utterance to its long
suppressed grief, and bade me be once again the delegate to utter its complaints. But
through wicked men audience as refused me by the divine Emperor, otherwise justice would
not have been wanting, my lords and emperors, of great renown, Valentinian, Theodosius,
and Arcadius, victorious and triumphant, ever august.

2. In the exercise, therefore, of a twofold office, as your Prefect I attend to public
business, and as delegate I recommend to your notice the charge laid on me by the
citizens. Here is no disagreement of wills, for men have now ceased to believe that they
excel in courtly zeal, if they disagree. To be loved, to be reverenced, to be esteemed is
more than imperial sway. Who could endure that private disagreement should injure the
state? Rightly does the Senate censure those who have preferred their own power to the
reputation of the prince. 3. But it is our task to watch on behalf of your Graces. For to
what is it more suitable that we defend the institutions of our ancestors, and the rights
and destiny of our country, than to the glory of these times, which is all the greater
when you understand that you may not do anything contrary to the custom of your ancestors?
We demand then the restoration of that condition of religious affairs which was so long
advantageous to the state. Let the rulers of each sect and of each opinion be counted up;
a late one practised the ceremonies of his ancestors, a later did not put them away. If
the religion of old times does not make a precedent, let the connivance of the last do so.

4. Who is so friendly with the barbarians as not to require an Altar of Victory? We will
be careful henceforth, and avoid a show of such things. But at least let that honour be
paid to the name which is refused to the goddess-your fame, which will last for ever, owes
much and will owe still more to victory. Let those be averse to this power, whom it has
never benefited. Do you refuse to desert a patronage which is friendly to your triumphs?
That power is wished for by all, let no one deny that what he acknowledges is to be
desired should also be venerated. 5. But even if the avoidance of such an omen were not
sufficient, it would at least have been seemly to abstain from injuring the ornaments of
the Senate House. Allow us, we beseech you, as old men to leave to posterity what we
received as boys. The love of custom is great. Justly did the act of the divine
Constantius last but for a short time. All precedents ought to be avoided by you, which
you know were soon abolished. We are anxious for the permanence of your glory and your
name, that the time to come may find nothing which needs correction.

6. Where shall we swear to obey your laws and commands? by what religious sanction shall
the false mind be terrified, so as not to lie in bearing witness? All things are indeed
filled with God, and no place is safe for the perjured, but to be urged in the very
presence of religious forms has great power in producing a fear of sinning. That altar
preserves the concord of all, that altar appeals to the good faith of each, and nothing
gives more authority to our decrees than that the whole of our order issues every decree
as it were under the sanction of an oath. So that a place will be opened to perjury, and
this will be determined by my illustrious Princes, whose honour is defended by a public
oath. 7. But the divine Constantius is said to have done the same. Let us rather imitate
the other actions of that Prince, who would have undertaken nothing of the kind, if any
one else had committed such an error before him. For the fall of the earlier sets his
successor right, and amendment results from the censure of a previous example. It was
pardonable for your Grace's ancestor in so novel a matter to fail in guarding against
blame. Can the same excuse avail us if we imitate what we know to have been disapproved?

8. Will your Majesties listen to other actions of this same Prince, which you may more
worthily imitate? He diminished none of the privileges of the sacred virgins, he filled
the priestly offices with nobles, he did not refuse the cost of the Roman ceremonies, and
following the rejoicing Senate through all the streets of the eternal city, he contentedly
beheld the shrines with unmoved countenance, he read the names of the gods inscribed on
the pediments, he enquired about the origin of the temples, and expressed admiration for
their builders. Although he himself followed another religion, he maintained its own for
the empire, for everyone has his own customs, everyone his own rites. The divine Mind has
distributed different guardians and different cults to different cities. As souls are
separately given to infants as they are born, so to peoples the genius of their destiny.
Here comes in the proof from advantage, which most of all vouches to man for the gods.
For, since our reason is wholly clouded, whence does the knowledge of the gods more
rightly come to us, than from the memory and evidence of prosperity? Now if a long period
gives authority to religious customs, we ought to keep faith with so many centuries, and
to follow our ancestors, as they happily followed theirs.

9. Let us now suppose that Rome is present and addresses you in these words: "Excellent
princes, fathers of your country, respect my years to which pious rites have brought me.
Let me use the ancestral ceremonies, for I do not repent of them. Let me live after my own
fashion, for I am free. This worship subdued the world to my laws, these sacred rites
repelled Hannibal from the walls, and the Senones from the capitol. Have I been reserved
for this, that in my old age I should be blamed? I will consider what it is thought should
be set in order, but tardy and discreditable is the reformation of old age." 10. We ask,
then, for peace for the gods of our fathers and of our country. It is just that all
worship should be considered as one. We look on the same stars, the sky is common, the
same world surrounds us. What difference does it make by what pains each seeks the truth?
We cannot attain to so great a secret by one road; but this discussion is rather for
persons at ease, we offer now prayers, not conflict.

11. With what advantage to your treasury are the prerogatives of the Vestal Virgins
diminished? Is that refused under the most bountiful emperors which the most parsimonious
have granted? Their sole honour consists in that, so to call it, wage of chastity. As
fillets are the ornament of their heads, so is their distinction drawn from their leisure
to attend to the offices of sacrifice. They seek for in a measure the empty name of
immunity, since by their poverty they are exempt from payment. And so they who diminish
anything of their substance increase their praise, inasmuch as virginity dedicated to the
public good increases in merit when it is without reward. 12. Let such gains as these be
far from the purity of your treasury. Let the revenue of good princes be increased not by
the losses of priests, but by the spoils of enemies. Does any gain compensate for the
odium? And because no charge of avarice falls upon your characters, they are the more
wretched whose ancient revenues are diminished. For under emperors who abstain from what
belongs to others, and resist avarice, that which does not move the desire of him who
takes it, is taken solely to injure the loser.

13. The treasury also retains lands bequeathed to virgins and ministers by the will of
dying persons. I entreat you, priests of justice, let the lost right of succession be
restored to the sacred persons and places of your city. Let men dictate their wills
without anxiety, and know that what has been written will be undisturbed under princes who
are not avaricious. Let the happiness in this point of all men give pleasure to you, for
precedents in this matter have begun to trouble the dying. Does not then the religion of
Rome appertain to Roman law? What name shall be given to the taking away of property which
no law nor accident has made to fail. Freedmen take legacies, slaves are not denied the
just privilege of making wills; only noble virgins and the ministers of sacred rites are
excluded from property sought by inheritance. What does it profit the public safety to
dedicate the body to chastity, and to support the duration of the empire with heavenly
guardianship, to attach the friendly powers to your arms and to your eagles, to take upon
oneself vows efficacious for all, and not to have common rights with all? So, then,
slavery is a better condition, which is a service rendered to men. We injure the State,
whose interest it never is to be ungrateful.

14. And let no one think that I am defending the cause of religion only, for from deeds of
this kind have arisen all the misfortunes of the Roman race. The law of our ancestors
honoured the Vestal Virgins and the ministers of the gods with a moderate maintenance and
just privileges. This grant remained unassailed till the time of the degenerate money-
changers, who turned the fund for the support of sacred chastity into hire for common
porters. A general famine followed upon this, and a poor harvest disappointed the hopes of
all the provinces. This was not the fault of the earth, we impute no evil influence to the
stars. Mildew did not injure the crops, nor wild oats destroy the corn; the year failed
through the sacrilege, for it was necessary that what was refused to religion should be
denied to all. 15. Certainly, if there be any instance of this evil, let us impute such a
famine to the power of the season. A deadly wind has been the cause of this barrenness,
life is sustained by trees and shrubs, and the need of the country folk has betaken itself
once more to the oaks of Dodona. What similar evil did the provinces suffer, so long as
the public charge sustained the ministers of religion? When were the oaks shaken for the
use of men, when were the roots of plants torn up, when did fertility on all sides forsake
the various lands, when supplies were in common for the people and for the sacred virgins?
For the support of the priests was a blessing to the produce of the earth, and was rather
an insurance than a bounty. Is there any doubt that what was given was for the benefit of
all, seeing that the want of all has made this plain?

16. But some one will say that public support is only refused to the cost of foreign
religions. Far be it from good princes to suppose that what has been given to certain
persons from the common property can be in the power of the treasury. For as the State
consists of individuals, that which goes out from it becomes again the property of
individuals. You rule over all; but you preserve his own for each individual; and justice
has more weight with you than arbitrary will. Take counsel with your own liberality
whether that which you have conferred on others ought to be considered public property.
Sums once given to the honour of the city cease to be the property of those who have given
them, and that which at the commencement was a gift, by custom and time becomes a debt.
Any one is therefore endeavouring to impress upon your minds a vain fear, who asserts that
you share the responsibility of the givers unless you incur the odium of withdrawing the
gifts.

17. May the unseen guardians of all sects be favourable to your Graces, and may they
especially, who in old time assisted your ancestors, defend you and be worshipped by us.
We ask for that state of religious matters which preserved the empire for the divine
parent of your Highnesses, and furnished that blessed prince with lawful heirs. That
venerable father beholds from the starry height the tears of the priests, and considers
himself censured by the violation of that custom which he willingly observed. 18. Amend
also for your divine brother that which he did by the counsel of others, cover over the
deed which he knew not to be displeasing to the Senate. For it is allowed that that
legation was denied access to him, lest public opinion should reach him. It is for the
credit of former times, that you should not hesitate to abolish that which is proved not
to have been the doing of the prince.


SOURCES AND CREDITS
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Where each text comes from, and the licence under which it may be reused.

EXPOSITION OF THE CHRISTIAN FAITH English translation: an older public-domain translation
as collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

ON THE HOLY SPIRIT English translation: an older public-domain translation as collected in
the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

CONCERNING THE MYSTERIES English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

CONCERNING REPENTANCE English translation: an older public-domain translation as collected
in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene
and Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only
divided it into chapters and short sections; the wording is the translator’s own. No Greek
or Latin text is shown beside it yet, and no modern English version has been made.
Licence: Public domain.

CONCERNING VIRGINS English translation: an older public-domain translation as collected in
the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

CONCERNING WIDOWS English translation: an older public-domain translation as collected in
the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

ON THE DECEASE OF HIS BROTHER SATYRUS English translation: an older public-domain
translation as collected in the Writings-Database (HistoricalChristianFaith), mostly from
the Ante-Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

SERMON AGAINST AUXENTIUS ON THE GIVING UP OF THE BASILICAS English translation: an older
public-domain translation as collected in the Writings-Database
(HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and Post-Nicene Fathers
and similar nineteenth-century editions. SermonIndex has only divided it into chapters and
short sections; the wording is the translator’s own. No Greek or Latin text is shown
beside it yet, and no modern English version has been made. Licence: Public domain.

THE MEMORIAL OF SYMMACHUS English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.