LETTER XX. [A.D. 385.]

AFTER the death of Gratian the empire of the West was nominally in the hands of Valentinian the 2nd, but, as he was a mere boy, the real power was exercised by his mother Justina, who was an Arian. S. Ambrose had already resisted her successfully in the question of the election of a Bishop at Sirmium (see note in p. 39), and although he had performed a difficult and dangerous service for them two years before this, in going on an embassy to Maxirnus after the death of Gratian, Justina and Valentinian were bitterly hostile to him, and supported the Arian faction against him. In March, A.D. 385, S. Ambrose was summoned to the Palace, as he himself relates in the Sermon of which he gives an account in this letter (§ 15 sqq.) and called upon to give up one of the Churches, the Portian Basilica, outside the walls, for the use of the Arians. This he refused, and was so energetically supported by the people of Milan, that the demand was for the time withdrawn. Various other efforts were then made either to induce him to yield or to get him out of the way, (one of the latter is recounted in a note on the Sermon against Auxentius § 15) but they all failed. At last on the Friday before Palm Sunday a fresh demand is made, not for the Portian Basilica, as a promise had been given that no further claim should be made upon it, but for the New Basilica which was within the walls. It is at this point that the narrative which S. Ambrose gives in this letter to his sister Marcellina begins. It recounts the occurrences from the Friday to the Wednesday in Holy Week, when the persecution was again for the time abandoned.

TO MARCELLINA.

1. IN nearly all your letters you inquire anxiously about the Church; hear then what is going on. The day after I received the letter in which you told me how you had been troubled in your dreams, a heavy weight of troubles began to assail me. It was not now the Portian Basilica, that is the one without the walls, which was demanded, but the new Basilica, that is, one within the walls, which is larger in size.

2. In the first place some chief men  02-103 103. a The expression 'principes virtutum' seems to be a phrase from the Old Testament. In the Vulgate we find 'rex virtutum' Ps. lxvii, (lxviii. E.V.) 13, whore the E.V. has 'kings of armies,' and in Judith xiv. 17 (19 K.V.) 'Quod quum audissent, principes virtutis Assyriorum,' and in 1 Macc. v. 56. 'Azarias princeps virtutis.' The 'comites consistoriani' formed a sort of cabinet (consistorium) or privy council to the Emperor. The Benedictine Editors take 'principes virtutum' as meaning the Magistri militum, but the absence of any conjunction is against this. , counsellors of state, appealed to me to give up the Basilica, and restrain the people from raising any commotion. I replied as a matter of course, that a Bishop could not give up God's house.

3. On the following day the people expressed their approval in the Church, and the Prefect  02-104 104. b This must mean the Praefectus praetorio Italiae, one of the four great Viceroys, under whom the Dioceses of the Empire were placed. He was supreme overall Italy, and the countries north of it to the Danube, and the western part of the north of Africa. He had under him three Dioceses, containing thirty Provinces. also came thither, and began to urge us to yield up at least the Portian Basilica. The people were clamorous against this, whereupon he departed, saying, that he would report matters to the Emperor.

4. On the following day, which was the Lord's day, having dismissed the catechumens after the lessons and sermon, I was explaining the Creed to some candidates for Baptism in the Baptistery of the Church. There the news was reported to me that, on learning that officials  02-105 105. c The title given them is 'Decani.' They seem to have, been something like the lictors of the great officers of state, under the republic. had been sent from the palace to the Portian Basilica, and were putting up the Imperial hangings  02-106 106. d These 'vela' or hangings were a token that the building was claimed for the 'fiscus,' or private property of the Emperor, Gibbon in his grand way says, 'the splendid canopy and hangings of the royal scat were arranged in the customary manner,' but, as is noticed by the writer of the Life of S. Ambrose in Dict. of Christian Biog. it is clear from the sequel of the narrative (see § 20) that they were outside, not inside the Church. , many of the people were proceeding thither. I however continued my ministrations, and began to celebrate the Eucharist  02-107 107. e The words in the original are 'missam facere.' Prof. Bright in his History notes that this is 'the earliest instance, apparently, of this term being used for the Eucharistic service.' .

5. While I was offering, tidings were brought me that the populace had seized upon one Castulus, whom the Arians called a priest. While making the oblation I began to weep bitterly and to beseech God's aid that no blood might be shed in the Church's quarrel; or if so, that it might be my own, and that not for my people only, but even for the ungodly themselves. But, to be brief, I sent some presbyters and deacons, and rescued the man.

6. The severest penalties were immediately decreed; first upon the whole body of merchants. And thus, during the sacred period of the last Week, wherein the debtor was wont to be loosed from his bonds, chains are placed on innocent men's necks, and two hundred pounds' weight of gold is demanded within three days. They reply they Mall willingly give as much, or twice as much again, so that they may not violate their faith. The prisons too were filled with tradesmen.

7. All the Officials of the palace, the Recorders, the Proctors, the Apparitors of the several Courts, on the pretext of its being unlawful for them to be present at seditious assemblies, were commanded to keep at home, severe threats were held out against men of high rank in case the Basilica was not delivered up. The persecution raged, and had an opening been afforded, they seemed likely to break out into every kind of outrage.

8. I myself had an interview with the Counts and Tribunes, who urged me to give up the Basilica without delay, declaring that the Emperor was acting on his rights, inasmuch as he had supreme power over all things. I replied that if he required of me what was my own, my estate, my money, or the like, I would not refuse it, although all my property really belonged to the poor, but that sacred things were not subject to the power of the Emperor. 'If my patrimony be required,' I said, 'take it; if my person, here it is. Will you drag me away to prison, or to death? I will go with pleasure. I will not entrench myself by gathering a multitude round me, I will not lay hold of the Altar and beg for my life; rather will I offer myself to death for the Altar.'

9. In fact my mind was shaken with fear when I found that armed men had been sent to occupy the Basilica, I was seized with dread lest in protecting the Church, blood might be shed which would tend to bring destruction on the whole city. I prayed that if so great a city or even all Italy were to perish I might not survive. I shrank from the odium of shedding blood, and I offered my own throat to the knife. Some officers of the Goths  02-108 108. f 'The introduction of barbarians into the Roman armies became every day more universal, more necessary, and more fatal. The most daring of the Scythians, of the Goths, and of the Germans, were enrolled not only in the auxiliaries of their respective nations, but in the legions themselves, and among the most distinguished of the Palatine troops.' (Gibbon, ch. xvii.) The Goths were Arians. It was much about this time that Ulfilas, the apostle of the Goths, made his famous translation of the Bible into Gothic. See Bright's Hist. of the Church p. 157. were present; I addressed them, saying, 'Is it for this that you have become citizens of Rome, to shew yourselves disturbers of the public peace? Whither will you go, if everything here is destroyed?'

10. I was called upon to calm the people. I replied that it was in my power not to excite them, that it was in God's Hand to pacify them. That if I was considered the instigator, I ought to be punished, that I ought to be banished into whatever desert places of the earth they chose. Having said this, they departed, and I spent the whole day in the old Church. Thence I returned home to sleep; that if any man wished to arrest me, he might find me prepared.

11. When, before dawn, I passed out over the threshold, I found the Basilica surrounded and occupied by soldiers. And it was said that they had intimated to the Emperor that he was at liberty to go to Church if he wished it, that they would be ready to attend him if he were going to the assembly of the Catholics; otherwise that they would go to the assembly which Ambrose had convened.

12. Not a single Arian dared come out, for there were none among the citizens, only a few of the royal household, and some of the Goths, who, as of old they made their waggon their home, so now make the Church their waggon. Wherever that woman goes, she carries with her all those of her own communion. The groans of the people gave me notice that the Basilica was surrounded; but while the lessons are being read word is brought me that the New Basilica also is full of people, that the crowd seemed greater than when all were at liberty, that they were calling for a Reader. To be brief, the soldiers themselves, who were found to have occupied the Basilica, being informed of my directions that the people should abstain from communion with them, began to come to our assembly. At the sight of them the minds of the women are agitated, one of them rushes forth. But the soldiers themselves exclaimed that they had come to pray not to fight. The people raised a cry. In the most modest, most resolute, most faithful manner they entreated that I would go to that Basilica. In that Basilica also the people were reported to desire my presence.

14. Then I began the following discourse: Ye have heard, my sons, the lesson from the book of Job, which according to the usual service of the season, is now in course. By use the devil knew that this book was to be declared, already all the power of his temptations is laid open and betrayed, and therefore he exerted himself to-day with greater violence. But thanks be to our God Who hath so confirmed you in faith and patience. I went up into the pulpit to admire Job, I found I had all of you to admire as Jobs. Job lives again in each of you, in each the patience and virtue of that saint is reflected. For what more opportune could be said by Christian men than that which the Holy Spirit hath spoken in you this day? 'We petition your Majesty, we use no force, we feel no fear, but we petition.' This is what becomes Christians, to desire peace and quiet fear, and still not to let the steadfastness of faith and truth be shaken even by peril of death. For the Lord is our Guide,  Who will save those who hope in Him.  02-109 109. Ps. xvii. 7.

15. But let us come to the lessons set before us. Ye see that power of temptation is given to the devil to prove the good. The wicked one envies our progress in good, he tempts us in various ways. He tempted holy Job in his patrimony, he tempted him in his sons, he tempted him by bodily pains. The stronger is tempted in his own person, the weaker in that of others. Me too he would fain have despoiled of the riches which I possess in you, and he desired to waste this patrimony of your tranquillity. Yourselves also he desired to snatch from me, my good children for whom I daily offer sacrifice; you he endeavoured to involve in the ruins of the public confusion. Already then I have incurred two kinds of temptation. And perhaps the Lord, knowing my weakness, hath not yet given him power over my body: though I myself desire it, though I offer it, He perhaps still judges me unequal to this contest, and exercises me by diverse labours. Even Job himself did not begin with this contest, but was perfected by it.

16. But Job was tempted by the accumulated tidings of evil, he was tempted by his wife who said,  Curse God, and die.  02-110 110. Job ii. 9. Ye behold how many things are suddenly stirred up against us, the Goths, the troops, the heathen, the fine of the tradesmen, the punishment of the saints. Ye observe what is commanded, when it is said 'Deliver up the Basilica;'  Curse God, and die. But here it is not only 'Speak against God,' but also 'Act against God.' The command is, 'Betray the altars of God.'

17. So then we are pressed by the Imperial mandates, but we are strengthened by the words of Scripture, which answered,  Thou speakest as one of the foolish women  speaketh.  02-111 111. ib. 10. Not slight therefore is that temptation, for temptations which come through the agency of women we know to be more severe. Lastly, Adam also was betrayed by Eve, and thereby it came to pass that he betrayed the Divine commandments. Becoming aware of this error, and his guilty conscience accusing him, he desired to hide himself, but could not; wherefore God says to him,  Adam where art thou?  02-112 112. Gen. iii. 9. that is, what wert thou before? where hast thou now begun to be? where did I place thee? whither hast thou fallen? thou ownest thyself naked, because thou hast lost the garments of a good faith. The things wherewith thou desirest to clothe thyself are leaves. Thou hast cast aside the fruit, thou desirest to lie hid under the leaves of the tree, but thou art betrayed. For one woman's sake thou hast chosen to depart from thy God, therefore thou fliest from Him when thou soughtest to see. Thou hast chosen to hide thyself with one woman, to leave the mirror of the world, the abode of Paradise, the Grace of Christ.

18. Why need I add that Elijah also was cruelly persecuted by Jezebel? that Herodias caused John the Baptist to be put to death? Each man seems to suffer from this or that woman; for me, in proportion as my merits are less, my trials are heavier. My strength is weaker, but I have more danger. Women succeed each other, their hatreds are interchanged, their falsehoods are varied, the elders are gathered together, the plea of wrong to the Emperor is put forward. What explanation is there then of such grievous temptation to such a worm as I am, but that it is not me but the Church that they persecute.

19. At length came the command, 'Deliver up the Basilica;' I reply, 'It is not lawful for us to deliver it up, nor for your Majesty to receive it. By no law can you violate the house of a private man, and do you think that the house of God may be taken away? It is asserted that all things are lawful to the Emperor, that all things are his. But do not burden your conscience with the thought that you have any right as Emperor over sacred things. Exalt not yourself, but if you would reign the longer, be subject to God. It is written,  God's to God and Caesar's to Caesar.  02-113 113. S. Matt. xxii. 21. The palace is the Emperor's, the Churches are the Bishop's. To you is committed jurisdiction over public not over sacred buildings.' Again the Emperor is said to have issued his command,  ' I also ought to have one Basilica;' I answered '  It is not lawful for thee to have her.  02-114 114. S. Matt. xiv. 4. What hast thou to do with an adultress who is not bound with Christ in lawful wedlock?'

20. While I was engaged with this subject, it was reported to me that the Imperial hangings were taken down, the Church filled with people, and that my presence was required; straightway I turned my discourse to this, saying, How deep and profound are the oracles of the Holy Spirit! Remember, brethren, what was read at matins and how we responded with deep grief of mind,  O God the heathen are come into Thine inheritance.  02-115 115. Ps. lxxix. 1. And truly the heathen came, nay, even more than the heathen, for the Goths came and men of divers nations, they came armed with weapons, and surrounded and seized the Basilica. Ignorant of Thy Greatness we grieved for this, but our ignorance was mistaken.

21. The heathen came, but truly  into Thine inheritance they came, for they who came as heathen were made Christians. They who came to invade Thine inheritance, were made coheirs of God; those whom I accounted enemies are become my defenders; I have as comrades those whom I esteemed adversaries. Thus has that been fulfilled which the prophet David spake of the Lord Jesus, that  His Dwelling is in peace  ^{02-116 116. g This is the Vulgate rendering of ' At Salem is His Tabernacle.'} ,  there brake He the horns of the bow, the shield, the sword, and the battle.  02-117 117. Ps. lxxvi. 2,3. For whose office, whose work is this but Thine, Lord Jesus? Thou sawest armed men coming to Thy temple, on the one hand the people groaning and collecting in a crowd that they might not seem to give up the Basilica, on the other hand the soldiers commanded to use force. Death was before my eyes, lest in the midst of all this madness should break out into licence. But Thou, O Lord plantedst Thyself in the midst, and madcst the twain one. Thou restrainedst the soldiers, saying, If ye run to arms, if they who are within My temple are disturbed,  What profit is there in My blood?  02-118 118. Ps. xxx. 9. All thanks therefore be to Thee, O Christ. It was not an enemy, not a messenger but  Thou 0 Lord hast delivered Thy people, Thou hast put off my sackcloth and girded me with gladness. 

 22. Thus I spoke, wondering that the Emperor's mind could be softened by the zeal of the soldiers, by the entreaties of the Counts, by the prayers of the people. Meanwhile I am informed that a Secretary was come with the mandate. I retired a little, and he notified to me the mandate. 'What has been your design,' says he, 'in acting against the Emperor's orders?' I replied, 'What has been ordered I know not, nor am I aware what is alleged to have been wrongly done.' He says, 'Why have you sent presbyters to the Basilica? If you are a tyrant I would fain know it, that I may know how to arm myself against you.' I replied by saying that I had done nothing which assumed too much for the Church, but when I heard it was filled with soldiers, I only uttered deeper groans, and though many exhorted me to proceed thither, I replied, 'I cannot give up the Basilica, yet I must not fight.' That afterwards, when I was told that the Imperial hangings were removed, and that the people required me to go thither, I had directed the presbyters to do so, but that I was unwilling to go myself, saying, 'I trust in Christ that the Emperor himself will espouse our cause.'

23. If this seems like domineering, I grant indeed that I have arms, but only in the name of Christ; I have the power of offering up my body. Why, I asked, did he delay to strike if he considered my power unlawful? By ancient right Priests have conferred sovereignty, never assumed it, and it is a common saying that Emperors have coveted the Priesthood more often than Priests sovereignty. Christ fled that He might not be made a king. We have a power of our own. The power of a Priest is his weakness;  When I am weak, it is said,  then am I strong.  02-119 119. 2 Cor. xii. 10. But let him against whom God has raised up no adversary: beware lest he raise up a tyrant for himself. Maximus did not say that I domineered over Valentinian, though he complains that my embassage prevented his passing over into Italy. I added, that priests were never usurpers, but that they had often suffered from usurpers.

24. The whole of that day was past in this affliction; meanwhile the boys tore in derision the Imperial hangings. I could not return home, because the Church was surrounded by a guard of soldiers. We recited the Psalms with our brethren in the little Basilica belonging to the Church.

25. On the following day, the book of Jonah was read in due course, after which, I began this discourse; We have read a book, my brethren, wherein it is foretold that sinners shall return again to repentance. They are accepted on this footing, that their present state is considered an earnest of the future. I added that this just man was even willing to incur blame, rather than behold or denounce destruction on the city; and, since that prophecy was mournful, that he was also grieved because the gourd had withered; that God had said to the prophet,  Art thou greatly angry for the gourd? and Jonah had answered,  I  am greatly angry. Then the Lord said, if the withering of the gourd was a grief to him, how much more ought he to care for the salvation of so many souls; and therefore that He had suspended the destruction which had been prepared for the whole city.  02-120 120. Jonah iv. 9.

26. Immediate tidings are brought to me that the Emperor had commanded the soldiers to retire from the Church; and that the fine which had been imposed on the merchants on their condemnation should be restored. What joy then prevailed among the whole people, what applause, what congratulations! Now it was the day whereon the Lord delivered Himself up for us, the day whereon there is a relaxation of penance in the Church. The soldiers eagerly brought the tidings, running in to the altars, and giving the kiss, the emblem of peace. Then I perceived that God had smitten  the worm which came when the morning rose, that the whole city might be preserved.  02-121 121. Ib. 7.

27. These are the past events, and would that they were terminated, but the excited words of the Emperor show that heavier trials are awaiting us. I am called a tyrant, and even more than tyrant. For when the Counts besought the Emperor to go to the Church, and said that they did so at the request of the soldiers, he replied, 'You would deliver me up to chains, if Ambrose bade you.' I leave you to judge what awaits us after these words; all shuddered at hearing them, but there are those about him who exasperate him.

28. Lastly Calligonus the Grand Chamberlain  02-122 122. h On the high rank and great influence of the Praepositus cubiculi, or Grand Chamberlain, see Gibbon ch. xvii. They ranked with the Praefecti praetorio and other highest officers of state as Illustres. See note on Lett. xvii. § 1. ventured to address himself specially to me. 'Do you, while I live, despise Valentinian? I will have your head.' I replied, 'May God grant you to fulfil your threat: I shall suffer as becomes a Bishop, you will act as befits an enunch.' May God indeed turn them aside from the Church; may all their weapons be directed against me, may they satiate their thirst in my blood!

[Footnotes and marginalia moved to end and numbered]

What the difficulty about Timotheus was, is not certain. He had been consecrated Bishop of Alexandria that same year, after the death of Peter, the successor of S. Athanasius. Tillemont (vol. x. p. 139) suggests that it was probably connected with the question of the succession at Antioch.

Nectarius was elected after the resignation of Gregory Nazianzen, during the Council of Constantinople. He, like S. Ambrose, was unbaptized and held a high civil office at the time of his election.

Di patrii, Indigetes,et Romule, Vestaque Mater, &c.

Georg. i. 498.

The Di patrii are explained as being those brought by Aeneas into Italy, Indigetes those native to the soil of Italy.

Cum jam glandes atque arbuta sacrae
Deficerent silvae et victum Dodona negaret. Georg.i. 158.

EPISTOLA XX.

 Narrat sorori quae Mediolani per dies aliquot propter basilicam, quam Ariani petebant evenere, quomodo a Valentiniani ministris ipse fuerit compellatus, populus autem reclamaverit: deinde quomodo missis decanis ad basilicam invadendam, raptus fuerit a populo Castulus Arianus, cujus occasione, licet sua ipsius cura liberati variae secutae sunt condemnationes; post quae iterum interpellatus imperatoris nomine sanctus praesul magna constantia respondet. Addit postridie occupata basilica, milites se ad catholicos   0994B   transituros promisisse, nec populum de fortitudine quidquam remisisse: tentationes Job et maxime quas a muliere passus legitur, huic tempori accommodatas: interim liberatam basilicam, sed notarium sibi dura nuntiasse, quibus neutiquam motus fuerit: postremo prophetiae Jonae ad res praesentes adaptationem, populi ob liberatam basilicam, et multam mercatoribus remissam gaudium, verba Valentiniani ad comites, et suum ad Calligoni minas responsum subdit. 

1. Quoniam in omnibus fere epistolis sollicite quaeris de Ecclesia, accipe quid agatur. Postridie quam accepi litteras tuas, quibus significaveras quod te exagitarent somnia tua, moles inquietudinum gravium coepit moveri. Nec jam Portiana, hoc est, extramurana 853 basilica petebatur, sed basilica  0994C nova, hoc est, intramurana, quae major est.

2. Convenerunt me primo principes virtutum viri, comites consistoriani, ut et basilicam traderem, et procurarem, ne quid populus turbarum moveret. Respondi quod erat ordinis, templum Dei a sacerdote tradi non posse.

 0995A 3. Acclamatum est sequenti die in Ecclesia: etiam praefectus eo venit; coepit suadere vel ut basilica Portiana cederemus. Populus reclamavit. Ita tunc discessum est, ut intimaturum se imperatori diceret.

4. Sequenti die, erat autem Dominica, post lectiones atque tractatum, dimissis catechumenis, symbolum aliquibus competentibus in baptisteriis tradebam basilicae. Illic nuntiatum est mihi comperto quod ad Portianam basilicam de palatio decanos misissent, et vela suspenderent, populi partem eo pergere. Ego tamen mansi in munere, missam facere coepi.

5. Dum offero, raptum cognovi a populo Castulum quemdam, quem presbyterum dicerent Ariani. Hunc autem in platea offenderant transeuntes. Amarissime  0995B flere, et orare in ipsa oblatione Deum coepi, ut subveniret, ne cujus sanguis in causa Ecclesiae fieret: certe ut meus sanguis pro salute non solum populi, sed etiam pro ipsis impiis effunderetur. Quid multa? Missis presbyteris et diaconibus, eripui injuriae virum.

 0996A 6. Condemnationes illico gravissimae decernuntur: primo in corpus omne mercatorum. Itaque sanctis diebus hebdomadis ultimae, quibus solebant debitorum laxari vincula, stridunt catenae, imponuntur collo innocentium, 854 exiguntur ducenta pondo auri infra totum triduum. Respondent aliud se tantum aut duplum, si peterentur, daturos, dummodo servarent fidem. Erant pleni carceres negotiatoribus.

7. Palatina omnia officia, hoc est, memoriales, agentes in rebus, apparitores diversorum comitum temperare a processu jubentur, specie qua seditioni interesse prohibebantur: honoratis multa minabantur gravissima, nisi basilicam traderent. Fervebat persecutio: ac si aperuissent portam, prorupturi in omne facinus videbantur.

 0996B 8. Convenior ipse a comitibus et tribunis, ut basilicae fieret matura traditio, dicentibus imperatorem jure suo uti, eo quod in potestate ejus essent omnia. Respondi, si a me peteret, quod meum esset, id est, fundum meum, argentum meum, quidvis hujusmodi meum, me non refragaturum; quamquam  0997A omnia quae mei sunt, essent pauperum: verum ea quae sunt divina, imperatoriae potestati non esse subjecta. Si patrimonium petitur, invadite: si corpus, occurram. Vultis in vincula rapere? vultis in mortem? voluptati est mihi. Non ego vallabor circumfusione populorum, nec altaria tenebo vitam obsecrans, sed pro altaribus gratius immolabor.

9. Horrebam quippe animo, cum armatos ad basilicam Ecclesiae occupandam missos cognoscerem; ne dum basilicam vindicant, aliqua strages fieret, quae in perniciem totius vergeret civitatis. Orabam ne tantae urbis vel totius Italiae busto superviverem. Detestabar invidiam fundendi cruoris, offerebam jugulum meum. 855 Aderant Gothi tribuni, adoriebar eos, dicens: Propterea vos possessio Romana  0997B suscepit, ut perturbationis publicae vos praebeatis ministros? Quo transibitis, si haec deleta fuerint?

10. Exigebatur a me, ut compescerem populum. Referebam in meo jure esse, ut non excitarem: in Dei manu, uti mitigaret. Postremo si me incentorem putaret, jam in me vindicari oportere, vel abduci me in quas vellet terrarum solitudines. His dictis, illi abierunt: ego in basilica veteri totum exegi diem. Inde domum cubitum me recepi, ut si quis abducere vellet, inveniret paratum.

11. Ante lucem ubi pedem limine extuli, circumfuso milite occupatur basilica. Idque a militibus imperatori mandatum dicitur, ut si prodire vellet, haberet copiam; se tamen praesto futuros, si viderent eum cum catholicis convenire: alioquin se ad eum  0997C coetum, quem Ambrosius cogeret, transituros.

12. Prodire de Arianis nullus audebat; quia nec quisquam de civibus erat, pauci de familia regia, nonnulli etiam Gothi. Quibus ut olim plaustra sedes erat, ita nunc plaustrum Ecclesia est. Quocumque femina ista processerit, secum suos omnes coetus vehit.

13. Circumfusam basilicam esse gemitu populi intellexi: sed dum leguntur lectiones, intimatur mihi plenam populi esse basilicam etiam novam: majorem videri plebem, quam cum essent omnes liberi: lectorem efflagitari. Quid plura? Milites ipsi, qui videbantur occupasse basilicam, cognito quod praecepissem, ut abstinerentur a communionis consortio, ad conventum hunc nostrum venire coeperunt.  0997D Quibus visis, turbantur mulierum animi, proripit se una. Ipsi tamen milites se ad orationem venisse,  0998A non ad praelium loquebantur. Clamavit aliqua populus. Quam moderate, quam constanter, quam fideliter poscebat, ut ad illam pergeremus basilicam! In illa quoque basilica fertur quod populus praesentiam flagitabat meam.

14. Tunc ego hunc adorsus sermonem sum: Audistis, filii, librum Job legi, qui solemni munere est decursus et tempore. Scivit ex usu hunc librum etiam diabolus intimandum, quo virtus omnis suae tentationis aperitur et proditur; et ideo se hodie motu majore concussit. Sed gratias Deo nostro, qui vos ita firmavit fide atque patientia. Unum Job miraturus ascenderam, omnes Job quos mirarer, inveni. In singulis vobis Job revixit, in singulis sancti illius patientia et virtus refulsit. Quid enim praesentius  0998B dici potuit a christianis viris, quam id quod hodie in vobis Spiritus sanctus est locutus? Rogamus, Auguste, non pugnamus: non timemus, sed rogamus. Hoc christianos decet, ut et tranquillitas pacis optetur, et fidei veritatisque constantia nec mortis revocetur periculo. Est enim 856 praesul Dominus, qui salvos faciet sperantes in se (Psal. XVI, 7).

15. Sed veniamus ad propositas lectiones. Videtis diabolo tentandi licentiam dari (Job. I, 12), ut boni probentur. Invidet iniquus bonis profectibus, tentat diversis modis. Tentavit sanctum Job in patrimonio, tentavit in filiis, tentavit in dolore corporis. Fortior in suo corpore tentatur, infirmior in alieno. Et mihi meas divitias, quas in vobis habeo, volebat auferre, et hoc tranquillitatis vestrae patrimonium  0998C dissipare cupiebat. Vos quoque ipsos mihi bonos filios gestiebat eripere, pro quibus ego quotidie instauro sacrificium: vos ruinis quibusdam publicae perturbationis conabatur involvere. Duo igitur jam genera tentationis excepi. Et fortasse quia infirmiorem me Dominus Deus novit, adhuc in corpus meum non dedit potestatem. Etsi ipse cupiam, etsi offeram, adhuc me fortasse huic certamini imparem judicat, et diversis exercet laboribus. Nec Job ab isto coepit certamine, sed in hoc consummavit.

16. Tentatus est autem Job nuntiis coacervatis malorum, tentatus est etiam per mulierem, quae ait:  Dic aliquod verbum in Deum, et morere (Job. II, 9). Videtis quanta subito moveantur, Gothi, arma, gentiles, multa mercatorum, poena sanctorum. Advertitis  0998D quid jubeatur, cum mandatur: Trade basilicam, hoc est:  Dic aliquod verbum in Deum, et morere. Nec  0999A solum die adversum Deum, sed etiam fac adversus Deum. Mandatur: Trade altaria Dei.

17. Urgemur igitur praeceptis regalibus, sed confirmamur Scripturae sermonibus, quae respondit:  Tamquam una ex insipientibus locuta es (Ibid., 10). Non mediocris igitur ista tentatio; namque asperiores tentationes has esse cognovimus, quae fiunt per mulieres. Denique per Evam etiam Adam supplantatus est (Gen. III, 6); eoque factum, ut a mandatis coelestibus deviaret. Quo errore cognito, praevaricatricis conscientiae reus latere cupiebat, sed latere non poterat; et ideo ait ei Deus:  Adam, ubi es (Ibid., 9)? hoc est, quid eras ante? ubi nunc esse coepisti? ubi te constitueram? quo ipse transgressus es? Agnoscis esse te nudum, quia bonae indumenta fidei  0999B perdidisti. Folia sunt ista, quibus nunc velare te quaeris. Repudiasti fructum, sub foliis Legis latere cupis, sed proderis. Recedere a Domino Deo tuo propter unam mulierem desiderasti, propterea fugis quem videre quaerebas. Cum una muliere te abscondere maluisti, relinquere speculum mundi, incolatum paradisi, gratiam Christi.

18. Quid dicam quod etiam Eliam Jezabel cruente persecuta est (III Reg. XIX, 1 et seq.)? quod Joannem Baptistam Herodias fecit occidi (Matth. XIV, 3 et seq.)? Singulae tamen singulos, mihi quo minora longe merita, eo tentamenta graviora. Virtus infirmior, sed plus periculi. Succedunt sibi mulierum vices, alternantur odia, commenta variantur, seniores conveniuntur, 857 praetexitur regis injuria.  0999C Quae ratio igitur est adversus hunc vermiculum gravioris tentationis, nisi quia non me, sed Ecclesiam persequuntur?

19. Mandatur denique: Trade basilicam. Respondeo: Nec mihi fas est tradere, nec tibi accipere, Imperator, expedit. Domum privati nullo potes jure temerare, domum Dei existimas auferendam? Allegatur imperatori licere omnia, ipsius esse universa. Respondeo: Noli te gravare, Imperator, ut putes te in ea, quae divina sunt, imperiali aliquod jus habere. Noli te extollere, sed si vis diutius imperare, esto Deo subditus. Scriptum est: Quae Dei Deo, quae Caesaris Caesari (Matth. XXII, 21). Ad imperatorem palatia pertinent, ad sacerdotem Ecclesiae. Publicorum tibi moenium jus commissum est, non sacrorum.  1000A Iterum dicitur mandasse imperatorem: Debeo et ego unam basilicam habere. Respondi: Non tibi licet illam habere. Quid tibi cum adultera? Adultera est enim, quae non est legitimo Christi conjugio copulata.

20. Dum haec tracto, suggestum est mihi cortinas regias esse collectas, refertam autem populo basilicam, praesentiam mei poscere; statimque eo converti sermonem meum, dicens: Quam alta et profunda oracula sunt Spiritus sancti! Matutinis horis lectum est, ut meministis fratres, quod summo animi dolore respondemus:  Deus, venerunt gentes in haereditatem tuam (Psal. LXXVIII, 1). Et re vera venerunt gentes, et plus etiam quam gentes venerunt; venerunt enim Gothi, et diversarum nationum viri:  1000B venerunt cum armis, et circumfusi occupaverunt basilicam. Hoc nos ignari tuae altitudinis dolebamus, sed nostra imprudentia aliud opinabatur.

21. Venerunt gentes, sed vere in haereditatem tuam venerunt; qui enim gentes venerunt, facti sunt christiani. Qui ad invadendam haereditatem venerunt, facti sunt cohaeredes Dei. Defensores habeo, quos hostes putabam: socios teneo, quos adversarios aestimabam. Completum est illud quod de Domino Jesu David propheta cecinit, quia  factus est in pace locus ejus, et:  Ibi confregit cornua arcuum, scutum, gladium et bellum (Psal. LXXV, 3, 4). Cujus enim hoc munus, cujus opus, nisi tuum, Domine Jesu? Videbas ad templum tuum armatos venire: hinc gemere populum, et frequentem adesse, ne basilicam Dei  1000C tradere videretur: inde vim militibus imperari. Mors ante oculos mihi; ne quid inter haec furori liceret: inseruisti te, Domine, medium, et fecisti utraque unum (Ephes. II, 14). Compescuisti armatos, dicens profecto: Si ad arma concurritur, 858 si in templo meo clausi commoventur,  quae utilitas in sanguine meo (Deut. XXXII, 36)? Gratias itaque tibi, Christe. Non legatus, neque nuntius, sed  tu, domine, salvum fecisti populum tuum: conscidisti saccum meum, et praecinxisti me laetitia (Psal. XXIX, 10, 12).

22. Haec ego dicebam, miratus imperatoris animum studio militum, obsecratione comitum, precatu populi posse mitescere. Interea nuntiatur mihi missum notarium, qui mandata deferret. Concessi paululum, mandatum intimat. Quid tibi visum est,  1001A inquit, ut contra placitum faceres? Respondi: Quod placitum sit ignoro, quidve temere factum dicatur, incertum habeo. Ait: Cur presbyteros ad basilicam destinasti? Si tyrannus es, scire volo; ut sciam quemadmodum me adversum te praeparem. Retuli dicens me nihil in praejudicium fecisse Ecclesiae: eo tempore quo audieram occupatam esse a militibus basilicam, gemitum tantummodo liberiorem habuisse, multisque adhortantibus ut eo pergerem, dixisse: Tradere basilicam non possum, sed pugnare non debeo. Postea vero quam cognoverim cortinas regias inde esse sublatas, cum me populus eo ire deposceret, direxisse presbyteros; me tamen noluisse ire, sed dixisse: Credo in Christo quod ipse nobiscum faciet imperator.

23. Si haec tyrannidis videntur, habeo arma, sed  1001B in Christi nomine: habeo offerendi mei corporis potestatem. Quid moraretur ferire, si tyrannum putaret? Veteri jure a sacerdotibus donata imperia, non usurpata: et vulgo dici quod imperatores sacerdotium magis optaverint, quam imperium sacerdotes. Christus fugit, ne rex fieret (Joan. VI, 15). Habemus tyrannidem nostram. Tyrannis sacerdotis, infirmitas est:  Cum infirmor, inquit,  tunc potens sum (II Cor. XII, 10). Cavere tamen ne ipse sibi tyrannum faceret, cui Deus adversarium non excitavit. Non hoc maximum dicere, quod tyrannus ego sim Valentiniani, qui se meae legationis objectu queritur ad Italiam non potuisse transire. Addidi quia numquam sacerdotes tyranni fuerunt, sed tyrannos saepe sunt passi.

 1001C 24. Exactus est totus ille dies in moerore nostro: scissae tamen ab illudentibus pueris cortinae regiae. Ego domum redire non potui; quia circumfusi erant milites, qui basilicam custodiebant. Cum fratribus psalmos in ecclesiae basilica minore diximus.

25. Sequenti die lectus est de more liber Jonae, quo completo, hunc sermonem adorsus sum: Liber lectus est, fratres, quo prophetatur quod peccatores in poenitentiam revertantur. Acceptum est ita, 859 ut speraretur in praesenti futurum. Addidi quod vir  1002A justus etiam offensam contrahere voluisset, ne vel spectaret, vel denuntiaret excidium civitati. Et quod lugubre esset illud dictum, contristatus quoque sit, quod aruisset cucurbita. Deum quoque dixisse ad prophetam:  Si tristis es pro cucurbita? Respondisse Jonam:  Tristis. Dixisse Dominum, si illud doleret quod exusta esset cucurbita, quanto magis sibi curae esse oportere tantae plebis salutem! Et ideo excidium, quod paratum toti urbi fuerat, removisse.

26. Nec mora, nuntiatur imperatorem jussisse, ut recederent milites de basilica: negotiatoribus quoque, quod exacti de condemnatione fuerant, redderetur. Quae tunc plebis totius laetitia fuit! qui totius populi plausus! quae gratiae! Erat autem dies quo sese Dominus pro nobis tradidit, quo in Ecclesia poenitentia relaxatur. Certatim hoc nuntiare milites,  1002B irruentes in altaria, osculis significare pacis insigne. Tunc agnovi quod Deus vermem antelucanum percusserat, ut tota civitas servaretur.

27. Haec gesta sunt, atque utinam jam finita! sed graviores motus futuros plena commotionis imperialia verba indicant. Ego tyrannus appellor, et plus etiam quam tyrannus. Nam cum imperatorem comites obsecrarent uti prodiret ad Ecclesiam; idque petitu militum facere se dicerent, respondit: Si vobis jusserit Ambrosius, vinctum me tradetis. Quid post hanc vocem supersit, considera. Quam vocem omnes cohorruerunt, sed habet a quibus exasperetur.

28. Denique etiam speciali expressione Calligonus,  1002C praepositus cubiculi, mandare mihi ausus est: Me vivo, tu contemnis Valentinianum? Caput tibi tollo. Respondi: Deus permittat tibi, ut impleas quod minaris; ego enim patiar quod episcopi, tu facies quod spadones. Atque utinam Deus avertat eos ab Ecclesia, in me omnia sua tela convertant, meo sanguine sitim suam expleant!