LETTER LXVII. 

S. AMBROSE begins by pointing out that Moses deferred to Aaron in matters connected with the Priesthood, and then goes on to dwell on the rarity and the blessing of true penitence.

AMBROSE TO SIMPLICIANUS, GREETING.

1. THE greatness of each person as regards his own functions is taught us in that Scripture lesson by which your attention has been justly attracted, that Moses, than whom no man saw God more intimately,  neither arose there a prophet since in Israel whom the Lord knew face to face; he who was constantly with the Lord forty days and nights, when he received the law in the Mount, he, I say, to whom the Lord gave the words which he should speak, is found to have approved the counsel of his brother Aaron more than his own. Was there then any man more prudent and learned than Moses? Nay, of Aaron himself we afterwards read that together with Miriam he transgressed concerning the Ethiopian woman.

2. But I would have you carefully consider this very thing, how Moses excelled in knowledge, Aaron in counsel. Moses was the greatest prophet, who said of Christ,  Like unto me, unto Him shall ye hearken. And the Lord Himself says of him,  if they hear not Moses and the prophets,  neither will they be persuaded, though one rose from the dead. In the matter of prophecy therefore Moses is preferred as a prophet; but where the subject and function and office relates to the Priesthood, Aaron is preferred as being a Priest. Let us now treat the passage itself.

3. A he-goat was slain for sin; offered for an whole burnt-offering. Moses afterwards sought for it, and it was burnt.  And he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation? Ye should indeed have eaten it in the holy place as I commanded.  Now when Aaron saw that Moses was angry he replied to him meekly,  Behold, this day have they offered their sin-offering and their burnt-offering before the Lord, and such things have befallen me, and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord? And when Moses heard that, he was content.  Let us consider what these things mean.

4. Not to sin is an attribute of God alone: to amend and correct one's error and to do penance for one's sin is the part of a wise man. But this is very difficult in this human life. For what is so rare as to find a man who will convict himself, and condemn his own act? Rare is the confession of sin, rare is penitence, rare among men is the admission of that word. Nature and shame both recoil from it; nature, because all are under sin, and he who wears flesh is subject to transgression. Thus the nature of the flesh, and the allurements of the world are repugnant to innocence and integrity. Shame recoils also, because every man blushes to confess his own fault, thinking more of the present than of the future.

5. Now Moses desired to find a soul free from sin, that it might lay aside the slough of error, and depart, relieved from transgression, without any cause of shame within itself. But such a soul he found not, because an irrational impulse comes quickly on, and a certain flame, whose motions are very swift, feeds upon the soul, and burns up its innocence. For the future is outweighed by the present, moderation by violence, worth by numbers, soberness by pleasure, hardness by luxury, sadness by joy, austerity by blandishments, slowness by too great precipitance. And iniquity, which suggests occasions of doing evil, is a thing swift in its nature, for  its feet are swift to shed blood; but all virtue uses gentle and long delays, judging beforehand and looking narrowly into what is to be undertaken. And thus the good mind scrutinizes its own counsels, and examines beforehand what is becoming and excellent; but in iniquity the act outstrips consideration. Penitence therefore is tardy and abashed, because it is oppressed and drawn back by present shame; having, in itself, regard only to things future, the hope whereof is late, the fruit tardy, and so the desire of them is tardy also.

6. During these strivings of hope and virtue shameless-ness runs onward, and by the glare of things present, penitence is excluded, its affections are, as it were, burnt up, and all that has respect to it is lost. The Law seeks and finds it not, for it is scorched by the heat and smoke of iniquity, and the anger, as it were, of the Law is roused. Moses says that the sin-offering ought to have been eaten in the holy place, and rebukes the priests as remiss; Aaron replies that the priestly judgment ought to be cautious; that such a function must not be lightly entrusted to an unsound conscience, lest this error be worse than the first. For by a filthy vessel wine or oil is easily tainted and spoilt.

7. But how could sin be burnt out when the fire was strange fire; and this in the sight of the Lord to Whom even hidden things are known? Can it please the Lord, if a man, while he is yet engaged in sin, and keeps unrighteousness in his heart, professes that he is doing penance? It is the same thing as if one who is sick should feign himself well, he will only become worse; for the pretence of health can avail him nothing; since it is but shadowed forth by words, not sustained by any support of virtue.

8. This strange fire then is lust, this strange fire is every incentive of cupidity, this strange fire is all burning avarice. By this fire man is not cleansed but rather burned up. For where this strange fire is, if any man offer himself in the sight of the Lord, the celestial fire consumes him as it did Nadab and Abihu who were burned together with those sacrifices which had been offered for sin on the sacred Altars. He therefore who would cleanse his sin let him remove from him strange fire. Let him offer himself to that fire only which burns up the fault not the man.

9. And who this fire is, let us learn from the words, that Jesus  shall baptize with the Holy Ghost and with fire. This is that fire which dried up her issue of blood who had suffered it for twelve years; that fire, which took away the sin of Zacchaeus when he said that he would give half of his goods to the poor, and if he had taken any thing from any man would restore fourfold. This is that fire, which wiped away the thief s crime, for He is  a consuming fire Who said,  To-day shalt thou be with Me in Paradise. Thus He healed those in whom He found a simple and pure confession; no malice, no fraud.

10. Judas moreover could not obtain a remedy, although he said, I  have sinned, in that I have betrayed the innocent blood, for he cherished within his breast strange fire, which urged him on to destroy himself. He was not worthy to be healed, for he wept not through conversion of his inmost mind, nor did he diligently do penance; for such is the love of the Lord Jesus that He would have granted pardon even to him, had he waited for the mercy of Christ.

11. This fault therefore the priests cannot remove, nor the sin of him who offers himself in guile, and still harbours a desire of transgressing. For they cannot eat of that which is full of fraud, and has the serpent's scar within; for the food of the priest lies in the remission of sins. Wherefore Christ the chief of Priests says,  My meat is to do the will of My Father which is in heaven. What is the will of God but this,  In returning and rest shall ye be saved? In the guileful man therefore there is no food. Neither again can he taste the sweetness of a feast whose conscience is not sincere and pure; for the bitterness of fraud takes away the sweetness of the viands; and an evil conscience will not permit penitence to refresh and feed the guilty soul.

12. Such affections therefore, such petitions, such penitence are neither useful nor a pleasure to the priests. And that he-goat offered as an whole burnt offering for sin was deservedly burnt, because strange fire was found in the sacrifice. On that account it was not a pleasing and acceptable sacrifice to God; for that is not accepted which has not been approved among the riches of sincerity and truth.

13. And so elsewhere also you read of two he-goats, one whereon was the lot of the Lord, the other that of the scape-goat, and that that whereon was the lot of the Lord was offered and sacrificed, while the one whereon was the lot of the scape-goat was sent into the wilderness to take away the iniquities of the people, or of any sinner. For as there are  two men in the field, and one of them shall be taken and the other left, so are there two he-goats, one of which is used for sacrifice, and the other sent into the wilderness. The one is of no use, neither to be eaten nor fed upon by the sons of the priests. For as in matters of food, what is good is eaten, what is useless or bad is thrown away, in the same way we call good works festive, as fit for eating.

14. It will not therefore be pleasing to the Lord if the priest eat of a sacrifice which presents a deceptive offering, not the sincerity of a diligent confession. And therefore that goat is to be sent into the wilderness, where our fathers wandered, where they wandered and could not attain to the land of the resurrection, but the memory of them passed from the land. Hear again what are festive works.  And the sabbath of the land shall be meat for you. For rest in God, which causes tranquillity of mind, is festive and refreshing. And now let us also rest from discoursing.

Farewell; love me as you do, for I also love you.

1057 EPISTOLA LXVII.

 Ubi ostensum est, quod Aaron filios excusanti Moyses   1227D   acquieverit, innui sententiam cujusque circa proprium munus antecellere, idem locus consideratur. Inde colligitur raram esse veram poenitentiam; ei enim   1228A   officere naturam ac verecundiam, necnon affectuum velocitatem: ad haec eam agi non posse, nisi ex stinctae sint cupiditates, et vigeat amor justitiae; propterea cassam fuisse Judae resipiscentiam; nullam enim Deo acceptam, nisi sinceram; quae res sub figura trium hircorum designabatur. 

AMBROSIUS SIMPLICIANO salutem.

1. Quantus sit unusquisque in suo munere, exemplo debet esse lectio, quae jure te movit, quod Moyses ille, quo nemo praesentius Deum vidit (Num. XII, 8), neque surrexit amplius in Israel propheta, qui Deum facie ad faciem, sicut Moyses videret (Deut. XXXIV, 10): ille qui quadraginta diebus et noctibus jugiter cum Domino fuit, cum Legem acciperet in monte (Exod. XXXIV, 28): ille, inquam, cui Deus dabat,  1228B quos loqueretur, sermones (Exod. IV, 12), invenitur magis Aaron fratris consilium quam suum probasse. Fuit ergo quisquam hominum Moyse prudentior et instructior? Atqui ipsum Aaron postea cum Maria circa Aethiopissae personam legimus errasse.

2. Sed hoc ipsum diligenter discute, ubi Moyses scientia praeponderet, ubi Aaron consilio (Num. XII, 1). Moyses magnus propheta, qui de Christo dixit:  Sicut me ipsum audietis (Deut. XVIII, 15). Et de quo ipse Dominus ait:  Si Moysen et prophetas non audiunt, nec si quis ex mortuis ad illos abierit, credent (Luc. XVI, 31). Ergo in causa prophetiae praefertur Moyses sicut propheta: ubi autem causa, et munus, et officium sacerdotii est, praefertur Aaron sicut sacerdos.  1228C Tractemus ergo ipsum locum.

3. Immolatus erat hircus pro peccato, et oblatus in holocaustum. Quaesivit eum postea Moyses, et combustus fuerat:  Et iratus est Moyses ad filios Aaron Eleazar et Ithamar, qui superfuerant, dicens: Quare non manducastis,   quod pro peccato immolatum est in loco sancto? Quoniam quidem   sancta sanctorum sunt, hoc vobis dedi manducare; ut auferatis peccatum Synagogae: et intus manducandum esse, sicut mihi praeceptum est,  ait. Cum ergo iratum eum vidisset Aaron, placide respondit ei:  Si hodie obtulerint pro peccato suo holocausta sua contra Dominum, et acciderint mihi talia; manducabo quod pro peccato obtulerunt hodie? Numquid placebit Domino? Et audivit Moyses, et placuit illi  (Levit. X, 16, et seq.). Quid ista significent,  1228D consideremus.

4. Nihil peccare solius est Dei: emendare sapientis est, et corrigere erratum, et poenitentiam gerere  1229A peccati. Id tamen est difficile in hac vita hominum. Quid enim tam rarum, quam ut invenias virum qui seipsum coarguat, et factum condemnet suum? Rara itaque confessio de peccato, rara poenitentia, rara in hominibus verbi ejus assertio. Repugnat enim natura, repugnat verecundia: natura, quia omnes 1058 sub peccato; et qui carnem gerit, culpae obnoxius est. Ergo repugnat natura carnis et illecebra saeculi innocentiae integritatique. Repugnat etiam verecundia; quia erubescit unusquisque propriam culpam fateri, dum praesentia magis, quam futura cogitat.

5. Studebat autem Moyses peccati vacuam reperire animam, ut exuvias erroris deponeret, et nuda culpae sine ullo sui pudore discederet: sed non invenit, quia cito impetus irrationabilis praevenit, et flamma quaedam celerrimi motus animam depascitur,  1229B atque exurit ejus innocentiam; praeponderant enim futuris praesentia, et violenta moderatis, et plura potioribus, et jucunda seriis, et asperis mollia, et tristibus laeta, et illecebrosa rigidioribus, et praepropera tardioribus. Velox enim est iniquitas, quae ad nocendum occasiones suggerit; quia  veloces pedes ejus ad effundendum sanguinem (Psal. XIII, 3): lenta autem virtus omnis et diuturna cunctatrix, ante judicat, et adorienda inspicit. Ita mens boni speculatrix consiliorum suorum est, priusque examinat quid decorum atque honestum: iniquitas vero opere cogitationi antevertit. Pigra igitur et verecunda est poenitentia; quia premitur, et revocatur praesentium pudore; solis enim intendit futuris, quorum spes sera, tardior fructus, et ideo petitio ipsa tardior.

 1229C 6. Inter haec spei et virtutis molimina praecurrit impudentia, et specie praesentium poenitentia excluditur, et tamquam exuritur affectus ejus, et hujusmodi aboletur intuitus. Quaerit eam Lex, et non invenit; ambusta est enim fervore et fumo iniquitatis, et indignatio quaedam legis movetur. Dicit Moyses devorandam fuisse poenitentiam in sanctis sanctorum, sacerdotes quasi segniores increpat. Respondit Aaron providum debere esse judicium sacerdotale, nec facile malesanae conscientiae committendum id muneris; ne fiat error priore deterior. Vase enim fetido vel oleum vel vinum facile corrumpitur ac deterioratur.

7. Quomodo autem poterat, ubi ignis alienus erat, peccatum exuri; et hoc sub conspectu Domini, cui et occulta sunt cognita? Numquid potest placere Domino,  1229D si quis cum adhuc versetur in iniquitatibus, et injustitiam corde inclusam teneat, dicat se agere poenitentiam? Simile est ac si quis aeger se sanum simulet, magis aegrotabit: quia nihil ei prodesse potest simulatio sanitatis; cum verbo adumbretur, non ullo fulciatur virtutis subsidio.

8. Ignis itaque alienus est libido, ignis alienus est omne injustae incendium cupiditatis, ignis alienus  1230A est omnis ardor avaritiae. Hoc igni nemo mundatur, sed exuritur. Nam ubi iste ignis alienus est, si quis in conspectu se offerat Domini, ignis eum coelestis absumit, sicut Abiud et Nadab, quos exussit ignis coelestis pariter cum iis quae pro peccato sacris fuerant oblata altaribus. Qui ergo vult mundare peccatum suum, 1059 ignem a se removeat alienum. Illi soli igni se offerat, qui eulpam, non hominem exurit.

9. Qui sit iste ignis, audi dicentem quia  Jesus baptizat in Spiritu sancto et igni (Matth. III, 11). Hic est ignis, qui siccavit haemorrhoissae per duodecim annos sanguinem profluentem (Matth. IX, 20). Hic est, qui peccatum Zachaei abstulit dicentis quod dimidium bonorum suorum daret pauperibus, et si cui quidquam abstulit, redderet quadruplum (Luc. XIX, 8). Hic est ignis, qui abstersit culpam latronis; ignis  1230B enim consumens est, qui dixit ei:  Hodie mecum eris in paradiso (Luc. XXIII, 43). Illos itaque sanavit, in quibus simplicem et puram reperit confessionem, nihil malignum, nihil fraudulentum.

10. Denique Judas ad remedium pervenire non potuit, cum diceret:  Peccavi quod tradiderim sanguinem justum (Matth. XXVII, 54); quia alienum ignem volvebat in pectore suo, qui eum inflammavit ad laqueum. Indignus enim remedio fuit, quia non in intimo mentis conversus ingemuit, nec sedulo gessit poenitentiam; tantae enim pietatis est Dominus Jesus, ut et ipsi donaret veniam, si Christi exspectasset misericordiam.

11. Hanc ergo culpam sacerdotes non auferunt, neque peccatum ejus, qui in dolo se offert, et adhuc  1230C in studio delinquendi est. Non enim possunt epulari in eo, quod plenum fraudis, et serpentis interius cicatricis est; cibus enim sacerdotis est in peccatorum remissione. Unde ait princeps sacerdotum Christus:  Meus cibus est, ut faciam   voluntatem Patris mei, qui in coelis est (Joan. IV, 34). Quae est voluntas Dei, nisi ea:  Cum conversus ingemueris, tunc salvus eris (Isai. XXX, 15)? In illo ergo subdolo cibus nullus est. Denique nec ipse epulandi suavitatem capere potest, in quo non sincera et pura conscientia est; amaritudo enim fraudis epulandi suavitatem obducit: nec permittit mala conscientia, ut reficiat et pascat obnoxium animum poenitentia.

12. Ideo ergo talis affectus, talis petitio, talis poenitentia non est usui aut voluptati sacerdotibus. Meritoque  1230D hircus ille, qui pro peccato oblatus est in holocaustum, quia non fuit sincera hostia, exustus est (Levit. XVI, 27); quia in ejus sacrificio ignis alienus repertus est. Non est itaque complacitum et acceptum sacrificium Deo; non est enim acceptum, nisi quod fuerit in divitiis sinceritatis et veritatis probatum.

13. Ideo et alibi legis duos hircos, unum in quo sors Domini, alterum transmissionis; illum in quo sors  1231A Domini offerri atque immolari pro peccato: illum vero in quo sors transmissionis, dimitti in desertum; ut accipiat populi iniquitates, vel alicujus peccatoris (Levit. XVI, 8 et seq.). Sicut enim duo sunt in agro, et unus eorum assumetur, et alius derelinquetur (Matth. XXIV, 40); ita sunt duo hirci, unus qui ad sacrificium est utilis, alius qui in desertum dimittitur. Hic nulli usui, neque edendus, neque 1060 epulandus est sacerdotum filiis. Sicut enim ex iis, quae alimentorum sunt, quod bonum est, editur: quod inutile aut malum, projicitur; ita et bona opera epulatoria dicimus, quia sunt esui.

14. Non placebit ergo Domino, si manducet sacerdos sacrificium, in quod fraus sit oblationis, non sedulae confessionis sinceritas. Et ideo hircus iste in  1231B desertum dimittendus est, ubi erraverunt patres nostri, erraverunt in eo, et non potuerunt ad resurrectionis terram pervenire, sed interiit a terra memoria eorum. Denique quae sint epulatoria opera, audi:  Et erunt sabbata terrae vobis escae (Levit. XXV, 6). Epulatoria enim et refectoria requies in Deo, quae facit animi tranquillitatem. Unde et nos etiam in sermone requiescamus. Vale, et nos, ut diligis, dilige; quia nos te diligimus.