LETTER XXVII. [A.D.387.]

WHO Irenaeus was to whom the series of letters from xxvii. to xxxiii. are addressed is not ascertained. From the affectionate and parental way in which S. Ambrose addresses him, and from Irenaeus' applying to him for elucidation of his difficulties in the study of Holy Scripture, it is probable that he was one who had been trained, perhaps converted by him. The Benedictine Editors think that he must have been one of his Milan Clergy. All the letters are occupied in expounding passages of the Old Testament, or in solving questions connected with it; they are specimens of his method of mystical interpretation, in which he took great delight.

In this Letter he begins a reply to a question on Exodus viii. 26. and then goes off into a mystical interpretation of Rachel and Leah, making them an allegory, as S. Paul does Hagar and Sarah.

AMBROSE TO IRENAEUS, GREETING.

1. You tell me that you have felt a difficulty in the text  We shall sacrifice the abomination of the Egyptians to the Lord our God,  03-178 178. Exod. viii. 26. But you had the means of solving it, for it is written in the book of Genesis, that  a shepherd is an abomination to the Egyptians,  03-179 179. Gen. xlvi. 34. and this not on account of the shepherd himself, but of his flocks. For the Egyptians were tillers of the ground, but Abraham and Jacob, and afterwards Moses and David, were shepherds, and in this function exercised a certain kingly discipline.

2. The Egyptians then hated sacrifices which were duly offered; the pursuit of virtue, that is, which is perfect and replete with discipline. But that which these evil men hated is in the sight of the good sincere and pious. The licentious man hates the works of virtue, the glutton shrinks from them. And so the Egyptian's body, loving the charms of pleasure, has an aversion to the virtues of the soul, hates its rule, and shrinks from the discipline of virtue, and all such like works.

3. But what the Egyptian shrinks from----he who is an Egyptian rather than a man,----that do thou, who hast the knowledge of what befits man, embrace and follow: and shun those things which they pursue and choose; for these two things cannot agree together, wisdom and folly. Thus as wisdom and continence remove themselves from those who are, as it were, in the ranks of unwisdom and intemperance, so no foolish and incontient man has any part in what belongs to the goods and heritage of the wise and continent man.

4. Again, those women who were sanctified by their marriage, Leah and Rachel, (the one meaning 'wearied,' the other 'strong breath'  03-180 180. a Leah means 'wearied,' and the name is supposed to refer to her 'tenderness' or weakness of eyes. (Gen.xxix. 16). S.Ambrose gives a mistaken meaning to the name Rachel, which really means 'ewe.' ) from aversion not to the ties of kindred but to their differing manners, and informed by the much tried Jacob, that he desired to depart in order to shun the envy and sloth of Laban and his sons, made answer thus:  Is there yet any portion or inheritance for us in our father's house? Are we not counted of him strangers? for he hath sold us, and hath quite devoured also all our money?   03-181 181. Gen. xxxi. 14, 15. Observe first that the slothful and envious man alienates from himself one who labours and keeps strict discipline; he flies from her and seeks to separate himself. Finding that they will be burthensome to him he thinks he has gained by their removal, and esteems this to be his reward, and this the point of his pleasure.

5. Now let us hear how what virtue has, sloth has not: for they say,  For all the riches which God hath taken from our father, that is ours, and our children's.  03-182 182. Ib. v. 16. Rightly do they say that they were taken away by God's appointment, for it is He Who created the good, for whose sake the slothful are despoiled; for weak and evil men cannot apprehend the beauty of the Divine inheritance; and thus the resolute, and he who hath in him the spirit of a brave man, succeeds to it. But who is strong but God alone Who regulates and governs all things?

6. To these therefore the heritage of God is justly due. Wherefore Isaiah also says,  There is an heritage for them that believe in the Lord.  03-183 183. Isa. liv. 17. Well saith he,  There is an heritage, for this is the sole heritage, there is no other. For neither is blind treasure an heritage, nor have any transitory things the advantage of an heritage; that alone is an heritage wherein God is the portion. Wherefore the Saint of the Lord saith,  Thou art my portion, O Lord, and again,  Thy testimonies have I claimed as mine heritage for ever.  03-184 184. Ps. cxix. 57. Ib. 111. You see what are the possessions of the just, the commandments of God, His oracles, His precepts, hereby he is enriched, hereby he is fed, hereby he is delighted as by all manner of riches.

7. Now Leah and Rachel, possessing these, required not their father's riches, for therein there was base coin, a senseless outward show, destitute of spiritual vigour. Again, being rich and liberal themselves they accounted their father rather indigent than rich. For no one who participates in good and liberal discipline deems any foolish man to be rich, but poor and needy, and even abject; and this although he overflow with royal riches, and in the pride of his gold boasts of his own power.

8. The society of such we must shun then, even though they be united to us by the ties of kindred: the conversation of the foolish is to be avoided, for it infects and discolors the mind, for as  with the clean thou shalt be clean, so  with the froward thou shalt be froward.  03-185 185. Ps. xviii. 26. For it frequently happens that one who listens to an intemperate man against his own resolution, much as he himself desires to maintain the rule of continence, is yet stained by the hue of folly, and thus discipline and insolence truly prove themselves contrary and repugnant to each other.

9. Hence when much-tried Jacob inquired their opinion, they utter the words of virtue now proved by long exercise,  Is  there yet any portion or inheritance for us in our father's house?  03-186 186. Gen. xxxi. 14. that is, 'Do you ask us whether we wish to depart from him? As if you knew not that we have no desire of his society, nor are we possessed with that thirst for riches and delight in luxury which is so sweet to most worldlings. These are the things which we deem miserable and alien to our feelings, these are the things which we deem to be full of poverty and want.'

10. They add also the cause of their departure, that Laban had lost the true glory and those stores of good treasure in which we are born. Vigour of mind has been given us, and the good coinage of God's image and likeness, which is a spiritual coinage. He lost these because he preferred the splendour of this world to things true and profitable for his true life; for the beauty of these things escapes one who is ignorant of the good things of God, while in his judgment of what is beautiful he deludes and deceives himself. Hear then his words and judge.

11. He pursued holy Jacob and his daughters, thinking haply to find upon them some of his own vices, and thus to have a plea for reclaiming them to himself, censuring the righteous, whereas he himself was refuted by reason, and could give no answer or reply why he had any right to detain him.  Wherefore, says he,  didst thou not tell me, that I might have sent thee away?  03-187 187. Gen. xxxi, 27. Wherein he discloses what it was the just man feared, namely, such attendance, such a convoy, lest he should go forth escorted by such a company; in the first place because it behoved him not to submit himself to the service of many masters, so as to be dismissed by Laban as a servant: and next because this man, intent upon good discipline and desirous of following the true path of virtue, sought no man to guide him but the heavenly oracles. These, said he, have commanded me to depart from hence and now accompany me on my journey.

12. But how wouldst thou have dismissed me, he would say? Would it have been with such joy as thine which is full of sadness, with cymbals namely and instruments of ill-modulated harmony, and with the sweet notes of flutes sounding forth unpleasing strains, dissonant sounds, discordant noises, mute voices, cymbals jarring upon the sense? Didst thou believe that I could be delighted, that I could be recalled by such things? It is from them that I fled, nor do I fear thy reproachful words. I fled that such things might not follow me, that I might receive no present from thee on my departure.

13. It is not by such guides as these that we arrive at the Church of Christ, to which Jacob was bending his steps, to carry down thither the wealth of the nations and the riches of the Gentiles, that he might transplant thither his posterity, flying from the shadows of empty things? preferring to senseless images of virtues their breathing beauty, and serious things to outward show. You see how the Gentiles deck out their banquets, and proclaim their feasts; but such things are hateful to pious minds, for by their means many are deceived, they are captivated by pleasant food, by the bands of dancers, while they fly from our fasts, deeming them irksome to them, and noxious and troublesome to the body.

14. Or didst thou think that I should desire thy gold? But thou hast not  gold tried by that  fire  03-188 188. Ps. xii. 7. wherein the just are proved. Or was it silver that I desired? But thou hast not silver, for thou possessest not the brightness of the heavenly words. But perhaps I hoped that thou wouldst give me some of thy slaves to serve me? Nay, I seek for free men, and not the slaves of sin. But perhaps companions of my journey and guides of my path were necessary? Would that they had power to follow me! for I would have shewn them the ways of the Lord. But ye who know not God, how can ye know His ways? The elect of the Lord walk in His ways, not every one who enters them, and yet no man is excluded.

15. Let him who is prepared follow, let him enter upon the way which leads to Mesopotamia; so that he who seeks that country may pass through the waters, the waters of Tigris and Euphrates, the waters of courage and righteousness, through the tears of penitence, the baptism of grace. Here is the path of the army of God, for all who are in the Church are God's soldiers. There is that flock marked with divers virtues, which Jacob chose for himself;  03-189 189. Gen. xxx. 32. for every soul which is not so marked is unlearned and uninstructed, ignorant of discipline: but that which is marked is rich in works and fertile in grace.

16. Let him who comes to it first be reconciled to his angry brother. Let him who comes to it inhabit Shechem, that precious and active laboratory of virtue, where injured chastity is so deeply avenged. Let him who comes to it wrestle with God, that he may inure himself to imitate Him, that he may come in contact with the humility of Christ and His sufferings.  03-190 190. Ib.xxxiv. 25. sqq. Ib. xxxii. 24. Let him take up his cross and follow Christ. Lastly, a good combatant  envieth not, is not puffed up, nay, he even blesses his antagonist with a like gift.  03-191 191. 1 Cor. xiii. 4.

17. Let us then follow holy Jacob and his ways, that we may reach these sufferings, these combats, that we may reach the shoulder  03-192 192. b S. Ambrose often gives this exposition of the name 'Shechem.' , that we may attain to patience, the mother of the faithful, and to their father Isaac, that is, one capable of delight  03-193 193. c Isaac means 'laughter.' Gen. xxi. 6. , abounding in joy. For where patience is, there also is joy, for after tribulation comes patience, and  patience worketh experience, wherein is  hope, whereby we are not ashamed,  03-194 194. Rom. v. 3,4, 5 for whoso is not ashamed the cross of Christ, neither will Christ be ashamed of him.

Farewell, my son; blush not to ask questions of your father, as you blush not to glory in the sufferings of Christ.

898 EPISTOLA XXVII.

 Aegyptiorum abominationes IRENAEUM  docet pecora esse: hinc intelligi pietatem atque virtutem improbis displicere; ac proinde viros bonos contrariis instare studiis oportere. Hoc illustratur exemplo uxorum   1046D   Jacob ad fugiendum patrem sequendumque conjugem consensum praebentium: qua in allegoria quidnam praestare conveniat accedentes ad Ecclesiam declaratur. 

AMBROSIUS IRENAEO salutem.

1. Moveri te significasti mihi, eo quod legeris:  1047A   Abominanda apud Aegyptios immolemus Deo (Exod. VIII, 26). Sed habuisti quo istud solveres; quia in Genesi scriptum est quod Aegyptii pastorem pecorum abominabantur (Gen. XLVI, 34), non utique propter hominem, sed propter pecora. Illi enim aratro terram invertebant: Abraham autem, et Jacob, et postea Moyses et David pastores fuerunt, regalem quamdam in hoc munere disciplinam induentes.

2. Oderant ergo Aegyptii immolata sacrificia, id est, perfecta studia virtutum, et plena disciplinae. Quod ergo vitiosi oderunt, hoc apud bonos sincerum ac pium est. Opus virtutis detestatur luxuriosus, helluo refugit. Aegyptium itaque corpus, quod illecebras diligit, aversatur animae virtutes,  1047B abominatur imperium, refugit virtutum disciplinas, et omnia opera, quae hujusmodi sunt.

3. Quae ergo Aegyptius refugit, Aegyptius ille et non homo, haec tu amplectere, qui habes humanitatis scientiam. Illa autem declina, quae illi sequuntur atque eligunt; quoniam duo sibi ista congruere non possunt, prudentia et insipientia. Itaque sicut iis quae in quodam censu imprudentiae atque intemperantiae sunt, abdicat se prudentia, abdicat continentia: ita eorum exsors omnis insipiens est atque incontinens, quae in bonis atque in haereditate sapientis viri sunt et continentis.

4. Denique sanctae illae tali conjugio Lia et Rachel, una laboriosa, altera aspiratio fortis, refugientes non generis necessitudinem, sed morum  1047C discrepantiam; cum viri exerciti Jacob sermone edoctae essent, quod vellet discedere, ut Laban et filiorum ejus invidiam declinaret atque ignaviam, responderunt:  Numquid est nobis portio aut haereditas in domo patris nostri? Nonne sicut alienae aestimamur ei? Vendidit enim nos, et devoravit pretium nostrum  (Gen. XXXI, 14, 15). Ecce primum, quia ignavus et invidus laboriosam et disciplinae tenacem alienat a se ac defugit, seseque 899 cupit separare; quoniam eas oneri esse cernit sibi, putat se lucrum fecisse, quod alienavit eas, et hoc esse suum pretium judicat, eumque fructum voluptatis suae.

5. Nunc audiamus quomodo quae habet virtus, non  1048A habeat ignavia; aiunt enim:  Omnes divitiae et gloria, quam tulit Deus patri nostro, nobis erit, et filiis nostris (Ibid., 26). Merito, Deo arbitro, dicunt esse sublata, quia ipse est auctor bonorum, cujus gratia ignavi exuuntur; quia decorem haereditatis divinae capere improbi atque infirmi non queunt: succedit autem intentus, et spiritum in se fortis habens. Quis autem fortis nisi solus Deus, qui omnia coercet et regit?

6. His ergo debetur haereditas Dei. Unde et Esaias dicit:  Est haereditas   credentibus in Domino (Isai. LIV, 17). Et pulchre ait:  Est haereditas; ipsa enim sola haereditas est, alia non est. Neque enim caecus thesaurus haereditas est, neque caduca omnia haereditatis habent commodum: sola est illa haereditas, in quibus est portio Deus. Unde sanctus Domini dicit:  1048B   Portio mea Dominus (Psal. CLXXXVIII, 57); et alibi:  Haeres factus sum testimoniorum tuorum (Ibid., 111). Vides quae possideat justus, mandata Dei, oracula ejus, praecepta ejus. In his dives est, in his pascitur, in his delectatur, quasi in omnibus divitiis.

7. Haec ergo possidentes Lia et Rachel, opes patrias non requirebant, in quibus erat pecunia adultera, irrationabilis species, et spiritalis expers vigoris. Denique quasi divites et liberae non eum divitem, sed egentem arbitrabantur. Omnis enim bonarum et liberalium consors disciplinarum neminem insipientium divitem putat, sed inopem atque egenum, abjectum quoque; etsi regalibus divitiis affluat, et superbus auro suam jactet potentiam.

8. Fugienda est igitur talium societas, etiamsi qua  1048C generis copulentur necessitudine: noxiae sunt enim conversationes cum insipientibus, et inficiunt sobriam mentem ac decolorant; quia sicut adhaerens sancto sanctus eris, ita cum perverso perversus eris (Psal. XVII, 26, 27). Frequenter enim accidit, ut quis contra propositum suum intemperantem audiens, cum velit ipse continentiae disciplinam tenere, fuco insipientiae coloretur, meritoque contrariae sibi sunt et repugnantes disciplina atque insolentia.

9. Unde cum vir exercitatus earum sententiam quaereret, vocem emittunt probatae jam diuturno exercitio virtutis:  Numquid est nobis portio aut haereditas in domo patris nostri (Gen. XXXI, 14)? id est,  1049A consulis nos utrum velimus ab eo recedere? Quasi vero non cognoveris quod nullam habeamus cupiditatem ejus societatis, neque nos dulcis pluribus saecularium divitiarum cupiditas teneat, aut luxuriae laetitia? Haec sunt quae nos misera, ac nobis aliena duximus: haec sunt 900 quae plena inopiae atque egestatis arbitramur.

10. Adjiciunt etiam causam secessionis, quia veram gloriam, et boni thesauri copias amisit Laban, in quibus nascimur. Vigor datus est mentis, et bona moneta imaginis Dei et similitudinis; quia spiritalis moneta. Amisit, quia splendida magis saeculi elegit, quam vera et utilia vitae suae: quorum decor expertem divinorum bonorum praeterit; quoniam ille quae putat pulchra, in iis se fallit ipsum et decipit.  1049B Unde audi ejus verba, et judica.

11. Secutus sanctum Jacob et filias suas; ne forte apud eas suorum vitiorum reperiret aliquid, et revocandi ad se haberet auctoritatem, coarguens justum, cum ratione esset redargutus, et nihil respondere ac referre posset, quo eum deberet tenere:  Si annuntiasses, inquit,  mihi,   emisissem te (Ibid., 27). In quo prodidit quid justus fugerit, ne eum prosequeretur, ne deduceret, ne tali comitatu stipatus procederet. Primum quod multorum dominorum mancipio se subjicere non debuit; ut ab eo tamquam servulus dimitteretur. Deinde quia vir exercitio intentus, et quaerens veram viam ad virtutem persequi, non hominem deductorem, sed oracula quaesivit coelestia. Quae me, inquit, hinc praeceperunt abire, et nunc comitantur  1049C viantem.

12. Sed quomodo me dimisisses? An cum laetitia tua, quae plena est moestitudinis, cum tympanis scilicet atque organis immoderata modulantibus, et sonis tibiarum suavibus insuavia resultantibus, sonis dissonis, crepitibus discrepantibus, vocibus mutis, cymbalis animam ferientibus? His me delectari posse credidisti? his revocari? Haec sunt quae ego fugi: nec vereor verborum tuorum invidiam. Fugi, ne me talia sequerentur, ne quid de tuis accipiens abirem.

13. Non enim talibus deductoribus ad Ecclesiam Christi pervenitur, ad quam tendebat Jacob; ut eo deduceret populorum copias, inveheret nationum divitias, posteritatem infunderet, fugiens umbras inanium rerum, praeferens insensibilibus simulacris virtutum  1049D spirantem decorem, plausibilibus praeponens  1050A seria. Vides enim quemadmodum convivia gentiles adornent, festa annuntient: sed ea piis mentibus infestiora sunt; quia iis plerique decipiuntur, dulcibus capiuntur epulis, capiuntur saltantium choris: dum jejunia nostra fugiunt, dum ea sibi aspera putant, dum corpori noxia et molesta arbitrantur.

14. An opinatus es quia aurum tuum desiderarem? Sed non habes aurum igne examinatum, quo justi probantur (Psal. XI, 7). An quia argentum cuperem? Sed non habes argentum, qui non habes splendorem alloquii coelestis. Sed fortasse speravi quod adjiceres mihi ad obsequium servulos tuos? 901 Ego vero liberos quaero, fugio servos peccati. Sed forte comites itineris, et duces viarum necessarii fuerunt? Utinam sequi possent! ego illis monstrarem  1050B Domini vias. Sed qui Deum nescitis, vias ejus quomodo novistis? Vias ejus ingrediuntur electi Domino: non quicumque intrant eas, sed tamen nemo excluditur.

15. Sequatur qui paratus est, ingrediatur viam quae ducit ad Mesopotamiam; ut qui eam petit, per aquas transeat, aquas Tigris atque Euphratae, fortitudinis atque justitiae, per lacrymas poenitentiae, baptismum gratiae. In ea est via exercitus Dei; omnes enim qui sunt in Ecclesia, Deo militant. In ea est grex ille insignis diversarum virtutum, quem Jacob sibi elegit; omnis enim sine signo anima, indocta et inerudita est, disciplinarum nescia: quae autem insignita, eadem dives operum, et gratiarum opima.

16. Ad eam qui venit, iratum fratrem reconciliet  1050C prius. Ad eam qui venit, Sichimam pretiosam illam et actuosam inhabitet virtutum officinam, ubi laesae castitatis gravis est ultio. Ad eam qui venit, luctetur cum Deo; ut ad imitationem ejus se exerceat, ad humilitatem Christi et passiones ejus congrediatur. Tollat crucem suam, et Christum sequatur, (Matth. XVI, 24). Denique bonus congressor non aemulatur, non inflatur; immo etiam benedicit congredientem sibi tali munere.

17. Sequamur ergo sanctum Jacob, et vias ejus; ut perveniamus ad eas passiones, ad eas congressiones, perveniamus ad humerum, perveniamus ad patientiam matrem fidelium, et ad patrem Isaac, id est jucunditatis capacem, laetitiae redundantem. Ubi jam patientia, ibi laetitia; quia post tribulationes patientia,  1050D patientia autem probationem operatur, in qua est  1051A spes, de qua non confundimur; quoniam qui non fuerit confusus crucem Christi, nec Christus confundetur in eo (Rom. V, 3). Vale, fili, et non erubescas patrem interrogare, qui non erubescis in passionibus Christi gloriari.