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.”219    Cant. i. 2. 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.”220    Ps. vi. 6. 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 I 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 shalt not rejoice over the children of Judah in the day of their destruction, and speak not proudly in the day of their trouble.”221    Obad. 12. 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.”222    Gen. xxxviii. 26.

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.223    Rom. vii. 23 ff. 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.”224    S. Matt. vii. 4, 5.

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.”225    Mic. vii. 8, 9, 10. 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,”226    Mic. vii. 1. that He may eat of the firstfruits at least of His grace in me, though He approve not the later fruit.

CAPUT VIII.

Ad confessionem et lacrymas urgere pergens ad se convertit orationem. Et ubi significavit desiderium 0513A emundandorum Domini pedum instar evangelicae mulieris, in cujus actione traditam poenitentiae formam dicit; si quis tamen hujus exemplaris perfectionem non assequatur, nihilominus Christum ad sepulcrum illius accessurum. Eum ut se in suo invisat ac resuscitet demississimo animo rogat; maxime vero ut det condolere peccatoribus, quorum delicta suis ipsius leviora esse persuasum habet. Non ergo insultandum iis pro quibus mortuus est Christus, a quo inter stipulas quas non negligit, se quoque colligi desiderat.

66. Ostende igitur medico vulnus tuum, ut sanari possis. Etsi non monstraveris, novit: sed a te expetit audire vocem tuam. Absterge lacrymis cicatrices tuas. Sic peccatum mulier illa in Evangelio (Matth. 0513B IX, 22), fetoremque sui erroris abstersit, sic culpam diluit; cum Jesu pedes lacrymis lavat.

67. Utinam mihi quoque pedum tuorum lutum, 431 Jesu, reserves, quos dum in me deambulas, inquinasti? Utinam sordes vestigiorum tuorum detergendas mihi offeras, quas ego actu meo tuis affixi gressibus! Sed unde mihi aqua viva, qua pedes tuos possim lavare? Si aquam non habeo, habeo lacrymas, quibus dum pedes tuos lavo, utinam me ipsum diluam! Unde mihi, ut de me dicas: Dimissa sunt ejus peccata multa, quoniam dilexit multum (Luc. VII, 47)? Plus debuisse me fateor, et plus dimissum mihi qui de forensium strepitu jurgiorum, et a publicae terrore administrationis ad sacerdotium vocatus 0513C sum; et ideo vereor ne ingratus inveniar, si minus diligam, cui plus dimissum est (Ibid., 44).

68. Sed non omnes mulierem istam aequare possunt, quae etiam Simoni, qui prandium Domino dabat, merito praelata est: quae omnibus qui volunt veniam promereri, magisterium praestitit osculando pedes Christi, lacrymis lavando, tergendo crinibus, ungendo unguento.

69. In osculo insigne charitatis est; et ideo dicit 0514A Dominus Jesus: Osculetur me ab osculo oris sui (Cant. I, 1). Capilli quid significant, nisi ut noveris, inclinata omni infularum dignitate saecularium, obsecrandam indulgentiam; ut ad terram flens te ipse prosternas, ut humi jacens moveas misericordiam? In unguento quoque bonae conversionis exprimitur odor. Rex nempe erat David, et dicebat: Lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo (Psal. VI, 7). Et ideo tantam gratiam meruit, ut ex ejus familia virgo eligeretur, quae nobis partu proprio Christum ederet. Ideo et ista in Evangelio praedicatur mulier.

70. Tamen si hanc aequare non possumus, scit Dominus Jesus et infirmis subvenire, ubi non est quae possit parare convivium, quae deferre unguentum (Joan. XII, 7), quae fontem aquae vivae secum 0514B portare. Venit ipse ad sepulcrum.

71. Utinam ergo ad hoc monumentum meum digneris accedere (Joan. XI, 34), Domine Jesu, tuis me lacrymis laves; quoniam durioribus oculis non habeo tantas lacrymas, ut possim mea lavare delicta! Si illacrymaveris pro me, salvus ero: si dignus fuero lacrymis tuis, fetorem abstergo delictorum omnium: si fuero dignus ut paulisper illacrymes, vocabis me de monumento hujus corporis, et dices: Exi foras (Ibid., 43), ut non intra corporis hujus angustias inclusae teneantur cogitationes meae: sed egrediantur ad Christum, in lumine versentur; ut non cogitem opera tenebrarum, 432 sed opera lucis. Qui enim peccatum cogitat, intra suam conscientiam 0514C studet se ipse includere.

72. Voca ergo foras servum tuum. Quamvis ligatus vinculis peccatorum meorum, vinctos habeam pedes, innexas manus, et cogitationibus et operibus mortuis jam sepultus; te vocante, liber egrediar, et inveniar unus de discumbentibus in convivio tuo, et domus tua pretioso replebitur unguento; siquidem redimere dignatus es, custodieris. Dicetur enim: Ecce ille non in Ecclesiae nutritus sinu, non edomitus a 0515A puero, sed raptus a tribunalibus, abductus de vanitatibus saeculi hujus, a praeconis voce ad psalmistae assuefactus canticum, in sacerdotio manet non virtute sua, sed Christi gratia, et inter convivas mensae coelestis recumbit.

73. Serva, Domine, munus tuum, custodi donum quod contulisti etiam refugienti. Ego enim sciebam quod non eram dignus vocari episcopus; quoniam dederam me saeculo huic: sed gratia tua sum quod sum. Et sum quidem minimus omnium episcoporum et infimus merito; tamen quia et ego laborem aliquem pro sancta Ecclesia tua suscepi, hunc fructum tuere; ne quem perditum vocasti ad sacerdotium, eum sacerdotem perire patiaris. Ac primum da ut condolere norim peccantibus affectu intimo; haec 0515B enim summa virtus, quia scriptum est: Et non gaudebis super filios Juda in die perditionis eorum, et ne magna loquaris in die tribulationis eorum (Abdi., 12): sed quotiescumque peccatum alicujus lapsi exponitur, compatiar: nec superbe increpem, sed lugeam et defleam; ut dum alium fleo, me ipsum defleam dicens: Justificata est magis Thamar, quam ego (Gen. XXXVIII, 26).

74. Fortasse adolescentula lapsa sit, occasionibus quae delictorum fomites sunt, decepta ac praecipitata sit; peccamus et seniores. Repugnat in nobis lex hujus carnis, legi mentis nostrae, et captivos nos trahit in peccatum, ut faciamus quod nolumus (Rom. VII, 23). Illi de aetate suppetit excusatio, mihi jam nulla; illa enim debet discere nos docere. Ergo justificata 0515C est magis Thamar, quam ego (I Tim. VI, 10).

75. Incusamus alicujus avaritiam, recordemur si nihil ipsi avare fecimus: et si fecimus, quoniam radix est malorum avaritia, et tamquam sub terra occulte in nostro serpit corpore, dicamus singuli: Justificata est magis Thamar, quam ego.

433 76. Si commoti fuerimus in quemquam graviter, leviorem causam laicus habet quam episcopus, eo quod commotus egerit aliquid; retractemus nobiscum, et dicamus: Justificatus est magis iste, qui commotionis arguitur, quam ego. Haec enim si dicamus, ipsi nobis cavemus; ne dicat nobis Dominus Jesus, aut quisquam de discipulis ejus: Festucam in oculo fratris tui vides; trabem autem quae in oculo tuo est, non vides. Hypocrita, ejice primum trabem de oculo 0515D tuo, et tunc videbis ejicere festucam de oculo fratris tui (Matth. VII, 4, 5).

77. Non ergo crubescamus dicere graviorem nostram culpam esse, quam ejus quem arguendum putamus; quia dixit hoc Judas qui arguebat Thamar; et recordatus suam ipse culpam, ait: Justificata est 0516A magis Thamar, quam ego (Gen. XXXVIII, 26). In quo et altitudo mysterii est, et morale praeceptum: et ideo culpae ejus deputatum non est; quia ipse se accusavit prius, quam ab aliis accusaretur.

78. Non ergo gaudeamus super alicujus peccato, sed magis lugeamus; quia scriptum est: Noli supergaudere mihi, inimica mea; quia cecidi: sed resurgam; quoniam si sedero in tenebris, Dominus illuminabit me. Iram Domini sustinebo, quia peccavi ei; donec justificet causam meam, et faciat judicium meum, et educat me ad lumen, et videbo justitiam ejus: et videbit inimica mea, et cooperietur confusione, quae dicit ad me: Ubi est Dominus Deus tuus? Oculi mei videbunt eam, et erit in conculcationem sicut tutum in via (Mich. VII, 8 et seq.). Nec immerito, quoniam qui lapsu alieno 0516B gaudet, diaboli gaudet victoria. Et ideo doleamus magis cum audimus perisse hominem, pro quo Christus mortuus est, qui nec in messe stipulam negligit.

79. Atque utinam hanc stipulam in messe, hoc est, inanem avenam fructus mei non abjiciat, sed colligat, sicut ait quidam: Heu me, quia factus sum sicut qui colligit stipulam in messe, et racemum in vindemia (Mich. VII, 1)! ut vel primitiva manducet in me gratiae suae, etsi posteriora non approbet.