The Two Books of St. Ambrose, Bishop of Milan, on the Decease of His Brother Satyrus.

 Book I.

 1. We have brought hither, dearest brethren, my sacrifice, a sacrifice undefiled, a sacrifice well pleasing to God, my lord and brother Satyrus. I did

 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 whic

 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 fin

 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 u

 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 the

 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

 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 c

 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

 Book II.

 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

 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 immoderatel

 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,

 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,

 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

 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

 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 on

 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 m

 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 numero

 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

 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 and from the we

 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 g

 121. And therefore “blessed is he who keepeth the words of this prophecy,” which has revealed the resurrection to us by clearer testimony, saying: “An

 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

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.”17    Ps. xix. [xviii.] 1. 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?18    At this time there was no doubt concerning the faith of the Roman Church, as there would have been later under Liberius and Honorius. Consequently Satyrus instances it, as being the chief and best known see. 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,19    Lucifer was Bishop of Cagliari in Sardinia. At the synod of Arles, a.d. 353, he had strenuously resisted the condemnation of St. Athanasius, though it was urged by the Emperor Constantius, maintaining that the Nicene faith was opposed in the person of Athanasius. Against the synod of Milan, a.d. 355, he was equally resolute in defence of the belief of Nicæa, for which the emperor banished him to Syria. But when the synod of Alexandria, a.d. 362, determined on the restoration of certain Arians after repentance, he withdrew from Catholic Communion. 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.20    It is plain from various passages that Satyrus, when he undertook his voyage to Africa, was only a catechumen, i.e. not yet baptized. Many holy men postponed baptism, not out of contempt or carelessness, but through fear, in all the dangers of the period, of losing baptismal grace, sin after baptism and grace received being then estimated at its true awfulness. Satyrus having been, as he believed, saved from death by the Holy Eucharist, determined to be at once baptized, so soon as he could find a Catholic bishop. It must be noted that the Fathers condemn nothing more severely than postponing baptism, in order to continue in sin. 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.

41. Nam si quando aliquid cum sancta sorore 1125 mihi conferendum fuit, utra melior videretur sententia, te judicem sumebamus, qui nullius laederes os, atque utrique satisfacere gestiens, et amandi affectum tenebas, et censendi modum; ut et utrumque gratum dimitteres, et utriusque tibi gratiam vindicares. Aut si ipse aliquid disceptandum deferres, quam grata contentio tua! quam sine felle ipsa indignatio! quam servulis ipsis coercitio non amara; cum te fratribus magis deferre, quam ex affectu disceres vindicare! Nobis enim professio repressit 1303C studia coercendi; immo tu, frater, ab omni nos abducebas 1304A coercitionis affectu, vindicare pollicens, et lenire desiderans.

42. Non mediocris igitur prudentiae testimonium, quae ita a sapientibus definitur: Bonorum primum esse Deum scire, et verum illud atque divinum pia mente venerari, illam amabilem et concupiscendam aeternae pulchritudinem veritatis tota mentis charitate diligere. Secundum autem, in proximos a divino illo fonte atque coelesti naturae derivare pietatem: quod etiam mundi sapientes nostris hausere de legibus. Neque enim derivare ista in hominum disciplinas, nisi de coelesti illo divinae legis fonte potuissent.

43. Quid igitur observantiam ejus erga Dei cultum praedicem? Qui priusquam perfectioribus esset initiatus 1304B mysteriis, in naufragio constitutus, cum ea qua veheretur, navis scopuloso illisa vado, et urgentibus hinc atque inde fluctibus solveretur, non mortem metuens, sed ne vacuus mysterii exiret e vita; quos initiatos esse cognoverat, ab his divinum illud fidelium sacramentum poposcit: non ut curiosos oculos inferret arcanis, sed ut fidei suae consequeretur auxilium. Etenim ligari fecit in orario, et orarium involvit collo, atque ita se dejecit in mare, non requirens de navis compage resolutam tabulam, cui supernatans juvaretur, quoniam fidei solius arma quaesierat. Itaque his se tectum atque munitum satis credens, alia auxilia non desideravit.

44. Simul fortitudinem ejus spectare licet, qui fatiscente remigio, non quasi naufragus tabulam 1304C sumpserit, sed quasi fortis ex se ipso adminiculum 1305A suae virtutis assumpserit: nec deseruit 1126 spes, nec fefellit opinio. Denique primus servatus ex undis, et in portum terrenae stationis evectus, praesulem suum, cui se crediderat, recognovit: statimque ubi etiam caeteros servulos suos vel ipse liberavit, vel liberatos comperit, negligens facultatum, nec amissa desiderans, Dei ecclesiam requisivit; ut ageret gratias liberatus, et mysteria aeterna cognosceret, pronuntians nullum referenda gratia majus esse officium. Quod si homini non referre, simile homicidio judicatum est; quantum crimen est non referre Deo!

45. Est ergo prudentis agnoscere se ipsum, et quemadmodum a sapientibus definitum est, secundum naturam vivere. Quid enim est tam secundum naturam, 1305B quam referre auctori gratiam? Aspice coelum hoc; nonne auctori refert gratiam, cum videtur? Coeli enim enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum (Psal. XVIII, 2). Mare ipsum cum sedatum atque tranquillum est, divinae serenitatis testatur indicium: cum movetur, indignatio superna terrori est. Nonne omnes Dei gratiam jure miramur, cum advertimus quod insensibilis natura quadam sensibili ratione suos fluctus coerceat, et fines suos unda cognoscat? Nam de terris quid loquar, quae divino obedientes praecepto omnibus sponte animantibus pabulum subministrant (Gen. I, 11); atque id quod acceperint agri, velut crescentibus usuris multiplicatum, cumulatumque restituunt?

46. Ergo ille qui natura duce divini rationem 1305C operis igneo mentis vigore perceperat, scivit primo omnium servatori suo gratiam esse referendam: sed 1306A quia referre non poterat, habere poterat. Est enim hujuscemodi gratiae vis, ut et cum refertur, habeatur; et habendo referatur. Referebat igitur gratiam, deferebat fidem. Nam qui tantum mysterii coelestis involuti in orario praesidium fuisset expertus, quantum arbitrabatur si ore sumeret, et toto pectoris hauriret arcano! quam majus putabat fusum in viscera, quod tantum sibi tectum orario profuisset!

47. Sed non ita avidus fuit, ut esset incautus; scimus enim plerosque aviditate studii praetermittere cautionem. Advocavit ad se episcopum (24, q. 1, cap. Advocavit), 1127 nec ullam veram putavit nisi verae fidei gratiam, percontatusque ex eo est utrumnam cum episcopis catholicis, hoc est, cum Romana Ecclesia conveniret? Et forte ad id locorum 1306B in schismate regionis illius Ecclesia erat; Lucifer enim se a nostra tunc temporis communione diviserat, et quamquam pro fide exsulasset, et fidei suae reliquisset haeredes; non putavit tamen fidem esse in schismate. Nam etsi fidem erga Deum tenerent, tamen erga Dei Ecclesiam non tenebant, cujus patiebantur velut quosdam artus dividi, et membra lacerari. Etenim cum propter Ecclesiam Christus passus sit, et Christi corpus Ecclesia sit (Ephes. V, 25); non videtur ab his exhiberi Christo fides, a quibus evacuatur ejus passio, corpusque distrahitur.

48. Itaque quamvis gratiae fenus teneret, et metueret tanti nominis debitor navigare; tamen eo transire maluit, ubi tuto posset exsolvere: judicabat enim divinae solutionem gratiae in affectu ac fide 1306C esse; quam quidem statim ubi primum copia liberior Ecclesiae fuit, implere non distulit. Deique gratiam 1307A et accepit desideratam, et servavit acceptam. Nihil igitur ea prudentia sapientius, quae divina et humana secernit.

49. Nam quid spectatam in stipendiis forensibus ejus facundiam loquar? Quam incredibili admiratione in auditorio praefecturae sublimis emicuit! Sed malo illa laudare, quae perceptis mysteriis Dei duxit humanis esse potiora.

50. Fortitudinem quoque ejus si quis plenius spectare volet, consideret quoties post naufragium invicto quodam contemptu vitae hujus, maria transfretaverit: diffusasque regiones obeundo peragrarit: postremo quod hoc ipso tempore periculum non refugerit, sed ad periculum venerit, patiens injuriae, negligens frigoris, atque utinam sollicitus cautionis! 1307B Sed hoc ipso beatus, quod dum licuit vigore uti corporis, inoffenso ad exsequenda quae vellet, functus 1128 juventutis officio, vitam vixit, debilitatem ignoravit.