Ambrose of Milan, Letters

LETTER XXX. [A.D.389.]
S. AMBROSE here continues the subject of the last Letter, dwelling- especially on the duty of rising above the level of earthly things, and bringing together various passages of the Old Testament which he interprets spiritually as setting forth this Lesson. The true follower of Christ will build Him a Temple in his heart, which his Lord will fill with the adornment of spiritual graces.

AMBROSE TO IRENAEUS, GREETING.

1. AFTER I had finished my last letter and directed it to be conveyed to you, the words which the Lord spake by the prophet Haggai came into my mind, Is it time for you, O ye, to dwell in yourcieled houses? 03-272 272. Hag.i. 4. Ib. 2. What is the meaning of this but that we ought to dwell on high, not in low and subterranean abodes? For they who dwell beneath the earth, cannot build the temple of God, but say, The time is not come, the time that the Lord's house should be built, 03-273 273. Ecclus. xxiii. 18. because it is the mark of sensual persons to seek underground dwellings, courting the cool of summer, being enervated by indulgence and requiring shady retreats to enable them to bear the heat, or because the slothful live at ease beneath the earth, or lastly because dark and shady places suit them best, concealing, (as they believe,) their crimes. I am compassed about with darkness, the walls cover me, what need I to fear? 03-274 274. 1 Kings xvii. 19, But in vain do they hope for this, when God beholds the hidden depths of the abyss, and discovers all things before they take place.

2. But neither Elijah nor Eiisha dwelt in underground dwellings. Moreover the former carried the dead son of the widow up into the loft where he abode, and there raised him to life; 03-275 275. 2 Kings iv. 8, 10. and for the latter, that great woman, theShunamite, prepared a chamber on the wall, and there she obtained the privilege of conceiving a son, for she was barren, and there also she saw the miracle of his restoration to life. 03-276 276. Ib. 16 et seq. And what shall I say of Peter who at the sixth hour went up upon the house-top, and there learnt the mystery of the baptism of the Gentiles. 03-277 277. Acts x. 9. But the homicide Absalom had reared for himself a pillar in the King's dale, and then, after his death, he was cast into a great pit. 03-278 278. 2 Sam. xviii. 17, 18. So then the saints ascend unto the Lord, the wicked descend to crime; the saints are on the mountains, the wicked in the valleys; For God is the God of the hills, not of the plains. 03-279 279. 1 Kings xx. 23.

3. Those therefore who dwelt in the plain, where God dwells not, could not have the house of God in themselves; for this is the house which God required of them, that they should build up themselves, and should erect within them the temple of God with the living stones of faith. For it was not the erection of earthly walls nor of wooden roofs that He required, for these, had they existed, would have been destroyed by the enemies' hand; but He sought for that temple which should be raised in men's minds, to whom it might be said, Ye are the Temple of God, wherein the Lord Jesus was to dwell, and from whence He was to proceed for the redemption of the world. Thus in the womb of a Virgin a sacred chamber was to be prepared, wherein the King of heaven might dwell, and the human Body might become the temple of God, Which also when It was destroyed, was to be raised again in three days.

4. But such a house as this sensual persons, they who dwell in cieled houses 03-280 280. Hag. i. 4. and delight in chased silver, do not build. For as they despise pure silver, so also they despise simple dwellings. They enlarge the site of their houses, they add more and more, joining house to house and farm to farm, they dig up the ground; so that the very earth itself gives way to their habitations, and like sons of the earth they are laid up within her womb, and hidden in her bowels. They surely are those of whom Jeremiah says, Woe unto him that buildeth his house in unrighteousness. 03-281 281. Jer. xxii. 13. For he who builds in righteousness, builds not on earth but in heaven.

5. Thou hast built, saith the Prophet, a house, measure the upper chambers of it, even airy chambers, furnished with windows, deled with cedar, and painted with vermilion. 03-282 282. Ib. 14. Now he measureth the upper chambers, who, having contemplated the judgment of God, judgeth the judgment of the humble and the judgment of the poor. But he who seeks after gain and the blood of the innocent builds not his chambers with judgment, nor keeps the due measure, because he has not Christ, nor looks for the breath of Divine grace upon him, nor does he desire the brightness of full light, nor has he chambers painted with vermilion, for it cannot be said to him, Thy lips are like a thread of scarlet. 03-283 283. Cant. iv. 3.

6. A man of this sort, it is said, shall not be buried, for he who has burrowed in the earth, and buried himself alive, so to speak, in a tomb, has deprived himself when dead of the rest of burial. 03-284 284. Jer. xxii. 19. He shall be buried with the burial of an ass. Engl. Vers. And thus, laid in the pit of carnal pleasures, he has found no grave from whence to rise. Such a man therefore builds no temple to God, because he hath not known the time of his correction. How then can such men build a temple, who like wild beasts betake themselves to dens and hiding places, who like serpents bury themselves in ditches, and burrow in the earth like crafty foxes?

7. Neither does he build a sepulchre for himself who dies before the time, for he is dead while he liveth; 03-285 285. 1 Tim. v. 6. and he hears not the voice of Haggai, that is being interpreted, of the Feaster, for he enters not the Tabernacle of God, in the voice of praise and thanksgiving, the sound of one feasting. 03-286 286. Ps. xlii.5. For how can he hear His voice, who sees not

His works? If he saw them, he would have heard the Word which has been put in His Hand, rejoicing in His acts, whereby He knocked and it was opened to Him, 03-287 287. S. Matt. vii. 7. and He descended into his soul that He might feed therein upon the food of sincerity and truth.

8. Now because he has not heard, the word of Haggai comes again to hand, and says, Rise up from your cieled houses 03-288 288. Hag. i. 8. that are weighed down by wickedness, and go up to the mountain of the heavenly Scriptures, and hew wood, the wood of wisdom, the wood of life, the wood of knowledge; and make straight your ways, direct your acts that they may keep their due order which is useful and necessary for building the house of God.

9. For if ye do it not, the heaven over you shall be stayed of her dew, 03-289 289. Ib. 10. that is, the heavenly Word, Which descends as the dew upon the grass, shall not temper the fevered motions of your bodily passions, nor extinguish the fiery darts of your various desires; and the earth, that is, your soul, shall be stayed from her fruit, so that it shall be dried up, unless fully watered by the Word of God, and sprinkled with heavenly dew, even the fulness of spiritual Grace.

10. And as He knew how slothful they are who dwelt beneath the earth, and in the dark abodes of pleasure, I will stir up, it is said, the spirit of Jerubbabel the son of Shealtiel, Governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, 03-290 290. Hag. i. 14. that they may be stirred up to build the Divine house. For except the Lord build the house, their labour is lost that build it. 03-291 291. Ps. cx x vii. 1. Now Zerubbabel means, 'constant overflowing,' like the Fountain of life, and the Word of God, by Whom and from Whom are all things and in Whom all things consist. 03-292 292. Col.i. 16, 17. Thus saith the overflowing Fountain, If any man thirst, let him come unto Me, and drink ; 03-293 293. S. John vii. 37. drink, that is, from the stream of the unfailing flood. We read also of Zabulon, a nocturnal flood, that is to say prophetic, but it also is now brightened by the intermixture of this stream, whereby was swallowed up that flood of vanity typified by Jezabel, which was opposed to truth and to the utterances of prophets, and was so torn in pieces by dogs that not a trace of it remained, but all its frame with every mark of its posterity was destroyed. Zerubbabel therefore of the tribe of Judah, and Jesus the High Priest, thus designated both by tribe and name seem to represent two persons, though one only is meant; for He Who as Almighty, is born from the Almighty, as Redeemer is born of the Virgin, being the Same in the diversity of His two divisible natures, hath fulfilled as the Giant of salvation 03-294 294. a This refers to Ps. xix. 5. where the sun, that rejoiceth as a giant to run his course, is usually interpreted by the Fathers of the Messiah. It was a very favourite thought with S. Ambrose. In his Hymn 'De Adventu Domini' he adapts the language of the Psalm to it in words of beautiful simplicity, the verity of the one Son of God.

11. Now being about to raise from the dead holy Zerubbabel He says, Yet once, it is a little while, I will shake the heavens, and the earth, and the sea, and the dry land. 03-295 295. Hag. ii. 6. Once before he had shaken these things when He delivered his people from Egypt, when there was in heaven a pillar of fire, 03-296 296. Exod.xiii. 21. dry land among the waves, a wall in the sea, a path in the waters, when in the desert a daily supply of heavenly food was produced, and the rock was melted into streams of water. 03-297 297. Ib. xiv. 22. . But He shook them also afterwards in the Passion of the Lord Jesus, when the heaven was covered with darkness, the sun withdrew his light, the rocks were rent, 03-298 298. S. Luke xxiii. 44. the tombs opened, the dead raised, the Dragon, vanquished on his own waves, saw the fishers of men not only sailing, but even walking on the sea without danger.

12. The dry land was also shaken when the barren Gentile nations began to ripen with the harvest of devotion and faith, and the desert and the Gentiles were so much shaken, that the preaching of the Apostles, whom He sent to call the Gentiles, was so loud and vehement, that their sound went out into all lands, and their words unto the ends of the world. 03-299 299. Ps. xix. 4. So greatly, indeed, was the desert shaken that more are the children of the desolate than the children of the married wife, 03-300 300. Is. liv. 1. and the desert blossomed as a rose, 03-301 301. Ib. xxxv. 1. the elect of the Gentiles entered in to the remnant of the people, that the remnant might be saved according to the election of grace. 03-302 302. Rom. xi. 5.

13. And I will fill, it is said, this house with My silver and gold, 03-303 303. Hag. ii. 7,8. with the heavenly oracles, which are as silver tried in the fire, 03-304 304. Ps. xii. 7. and in the brightness of the true light, glistening like spiritual gold in the secret hearts of the saints. These riches He confers on His Church, riches whereby spiritual treasures are increased, and the glory of the house is exalted above the former glory which the elect people enjoyed.

14. For peace and tranquillity of the soul is above all glory of any house; for peace passeth all understanding. 03-305 305. Phil. iv. 7. This is that peace above all peace which shall be granted after the third shaking of the heaven, the sea, the earth and the dry land, when He shall destroy all Principalities and Powers. For heaven and earth shall pass away, 03-306 306. S. Matt. xxiv. 35. and all the fashion of this world; and every man shall rise up against his brother with the sword, that is, with the word piercing the marrow of the soul, 03-307 307. Heb. iv. 12. that whatever opposes itself, the chariot from Ephraim and the horse from Jerusalem may be cut off, as Zechariah says. 03-308 308. Zech. ix. 10. And thus there will be peace over all, the passions of the body offering no resistance, and the unbelieving mind no obstacle, that Christ may be all in all, offering in subjection to the Father the hearts of all men.

15. Wherefore to Him alone is it mystically said, I will take thee, O Zerubbabel, and will make thee as a signet, for I have chosen thee. 03-309 309. Hagg. ii. 23. When our mind shall have become peaceful so that it may be said to her, Return, return,O Shulamite, 03-310 310. Cant. vi. 13. which signifies 'peaceful,' or, to use your own name, Irenice, then shall she receive Christ like a signet on herself, that is, the Image of God, that she may be according to that Image, for as is the heavenly, such are they also that are heavenly. And it behoves us to bear the image of the heavenly, that is, peace. 03-311 311. 1 Cor. xv. 48. Ib. 49.

16. And that we may know the truth of this, it is said in the Canticles to the soul now fully perfect, that which may the Lord Jesus say to you also, Set me as a seal upon thine arm; 03-312 312. Cant, viii. 6. that peace may shine in your heart and Christ in your works, and that wisdom and righteousness and redemption may be formed in you. Farewell, my son: love me for I love you.

03-11. a A reply of Valentinian the 1st to some Bishops of the Hellespont and Bithynia, who demanded permission to meet 'to amend the doctrine of the faith,' is given by Sozomen. (vi. 7.) His words are, 'It is not lawful for me, as a layman, to busy myself about such matters as these: let the Bishops, whose business it is, meet by themselves wherever they will.' To the same effect are the words of his which Theodoret reports, (iv. (5.) when bidding the Bishops of the province elect a successor to Auxentius. He bids them choose a fit person, 'that we also, who rule. the. empire, may sincerely bow our heads to him, and welcome his reproofs, (for, being men, we cannot but stumble,) as a remedial discipline.' What law is referred to is uncertain. The Benedictine Editors, after mentioning some which had been suggested 'think it more probable thatthe law referred to is not extant.'

03-22. b Gibbon (ch. xxv.) in his character of Valentinian says, 'In the time of Julian he provoked the danger of disgrace by the contempt which he publicly expressed for the reigning religion.' The story is told by Theod. Eccles. Hist. iii. 16. Valentian was in official attendance on the Emperor Julian on one occasion when he went to the temple of Fortune to perform rites. 'On either side of the door were stationed attendants, who sprinkled all who came in with lustral water to purify them, as they believed. When some of the, drops fell on his cloak, Valentinian struck the attendants with his fist, saying that he was defiled not purified by them.' For this he was dismissed from the court, and sent to a solitary garrison. The same story is told with slight variations by Sozomen. Hist. vi. 6.

03-33. c He is alluding to his own election.

03-44. d This is true of the first decision of the Council, but as S. Ambrose says, 'it ended badly,' for the Bishopswere inveigled into accepting a less orthodox formula. See Prof. Bright's Hist. p. 94, 98.

03-55. c S. Ambrose here delicately alludes to the service; he had rendered to Valentinian in going on his behalf to the court of the usurper Maximus after the death of Gratian, which is referred to in Letter xxiv.

03-66. a 'This was not so great an inconvenience to them as might appear at first sight, for the early Basilicas werenot unlike the heathen temples, or our own collegiate chapels, that is, part of a range of buildings, which contained the lodgings of the ecclesiastics, and formed a fortress in themselves, which could easily be blockaded either from within or without.' Newman. Ch. of the Fathers, p. 22.

03-77. 1 S. Pet. v. 8

03-88. Eph. vi. 12.

03-99. S. Luke xix. 35.

03-1010. S. Matt. xi. 28. etc.

03-1111. Phil. i. 23.

03-1212. S. Matt. x. 39.

03-1313. b The words 'custodiam' and 'amisit,' are repeated by S. Ambrose from the former part of the sentence.'Amisit ' as applied here vocal Is the Psalmist's expression, 'Hath God forgotten to be gracious?' Ps. lxxvii. 9.

03-1414. 2 Kings vi. 16. (the sense, not the words.)

03-1515. Rom. vi. 10.

03-1616. S. John xxi. 22.

03-1717. c This refers to a story thus recounted in Paulinus' Life of S. Ambrose ch. 12, 'Among' many who tried to force S. Ambrose into exile, but through God's protection failed of their purpose, one Euthymius more hapless than the rest, was stirred to such a pitch of frenzy that he hired a house close to the Church, and there kept a carriage, that he might the more readily carry off Ambrose into exile, by seizing him and putting him in the carriage. But his wickednessfell upon his own pate, (Ps. vii. 7.) for that very day year, he was himself put into the carriage and from thesame house was carried into exile, confessing that it was by the just judgment of God that his wickedness had recoiled on himself, and he was carried into exile in the very chariot which he had prepared for the Bishop. And the Bishop did much to comfort him, by giving him money, and other necessaries.'

03-1818. d The word is 'curiales.' see note e on Lett, xviii. To the authorities there referred to add Bingh. Antiq. iv, 4, 4, where Gothofred's enumeration of their duties is given in full in the notes.

03-1919. 1 Zech. v. 1 [E.V. a flying roll.Vulg. volumen volans.]

03-2020. 2 Cor. xi. 14.

03-2121. 2 i.e. by causing them to commit sacrilege.

03-2222. Ps. 1. 16.

03-2323. 2 Cor. vi. 15

03-2424. 1 Kings xxi. 3.

03-2525. S. Luke xix. 40.

03-2626. Ps. viii. 2.

03-2727. Ps.cxviii, 22.

03-2828. Jer. xvii. 1.

03-2929. Gal. ii. 19.

03-3030. Gal. iii. 11.

03-3131. Gal. iv. 4.

03-3232. Gal. iii. 13.

03-3333. Ib.

03-3434. 2 Cor. v. 21.

03-3535. 1 Cor. vi. 1, 2.

03-3636. Ib. vi. 5.

03-3737. Isa. li. 7.

03-3838. 2 Cor. iii. 3.

03-3939. S. Matt, xxii. 17.

03-4040. Ib. 18. sqq.

03-4141. Gen. i. 26.

03-4242. Heb. i. 3.

03-4343. S. John xiv. 9.

03-4444. Ib. x. 30.

03-4545. Ib. xvi. 15.

03-4646. Ib. 16.

03-4747. c There is a play here on the word 'aerarios,' as connected with ' aerarium' the treasury. The aerarii were the lowest class of people at Rome, andso S. Ambrose calls the 'pauperes Christi' his aerarii, while at the same time they are the treasures of the Church.

03-4848. Prov. xix. 17.

03-4949. f S. Augustine mentions in his Confessions (ix. 7.) S. Ambrose's introduction both of Hymns and chanting during this period of trial. 'Then was it first instituted that, after the manner of the Eastern Churches, Hymns and Psalms should be sung, lest the people should wax faint through the tediousness of sorrow; and from that day to this the custom is retained, divers, yea, almost all Thy Congregations throughout other parts of the world following herein.' Oxf. Transl. He speaks in the same passage of the behaviour of the people: 'The devout people kept watch in the Church, ready to die with their Bishop Thy servant.' He also dwells on the effect producedon himself, these events happening shortly before his conversion. 'How did I weep in Thy Hymns and Canticles, touched to the quick by the voice of Thy sweet-attuned Church! The voices flowed into mine ears, and the Truth distilled into mine heart, whence the affections of my devotion overflowed, and tears ran down, and happy was I therein.' Ib. ix. 6. It is quite possible that some of the twelve Hymns, acknowledged by the Benedictine Editors as genuine, were then first sung. Among them are the well-known 'Aeterna Christi munera,' 'Aeterne rernm Conditor,' 'Deus Creator omnium,' and others, whose strains are now familiar in English versions.

03-5050. Phil. iii. 7.

03-5151. Rom. v. 19.

03-5252. Ps. lxiv. 7. vulg.

03-5353. S. Luke xx. 4.

03-5454. Is. ix. 6.

03-5555. Eph. iv. 5.

03-5656. a This is said to be the Church now called 'S. Ambrose the greater.' The Roman Church is the one called in the previous letter the ' New Basilica,' and also the Church of the Apostles. It was probably called 'Romana' from being near the Porta Romana.

03-5757. b S. Augustine says that it was revealed to him in a dream.

03-5858. c These were ἐνεργούμενοι, or persons possessed by evil spirits. On them see Bingh. Antiq. iii. 4, 6. The laying on of hands was part of the rite of exorcism.

03-5959. d The text stands 'arriperetur urna,' nor is there any variation of MSS. noted. But it seems absolutely necessary to read 'una.' An 'urna' could have nothing to do with the matter. It might hold ashes, but surely not the bones of two men of marvellous size. The histories founded on the letter all tacitly adopt the emendation, and speak of 'a woman among the possessed.' See Fleury. B. xviii. 46. Tillemont in Vit.

03-6060. 1 now of S. Vitalis and S. Agricola Fleury p. 104. Eng. Tr.

03-6161. e This is distinctly asserted by S. Augustine in all the three passages referred to in the Introduction.

03-6262. Ps. xix. 1,

03-6363. Phil. iii. 20.

03-6464. S. Mark iii. 17.

03-6565. S. John i. 1.

03-6666. Ib. 18.

03-6767. Job. xxxiii. 1.

03-6868. Ps. xix. 2.

03-6969. Ps. cxiii. 5,6.

03-7070. Ps. cxiii. 7,8.

03-7171. Ib. 9.

03-7272. 1 Cor. xv. 41.

03-7373. Ps. xx. 7.

03-7474. 2 Kings vi. 16 sqq.

03-7575. 2 Cor. iii. 18.

03-7676. Ps.xix.2.

03-7777. S. Matt. viii. 29.

03-7878. S. John ix. 25.

03-7979. S. John xiv. 12.

03-8080. S.Mark i. 24.

03-8181. S. John ix. 29.

03-8282. Gen. iv. 10.

03-8383. a The word is 'Enneacaidecateris.' Mr. Hensley remarks in his article on Easter, ' It has been often stated thatthe Council established a particular cycle, that of nineteen years, but this is a mistake.'

03-8484. S. Luke xxii. 7-12.

03-8585. Gal. iv. 10, 11.

03-8686. b 'Nam iriripit espe contrarium.' According to Ducange 'incipio' is used in late Latin in the sense of the Greek verb μέλλω, and here, as it would seem, with the force with which that verb is so often used as equivalent to 'it islikely' or 'it is sure' that such and such is the case: see Lidd. and Scott. μέλλω, ii. 3, 4.

03-8787. c An allusion to Virg. Georg.,1, 276.

Ipsa dies alios alio dedit ordine luna
Felices operum; quintam fuge, etc.

03-8888. d Days immediately following the Kalends, Nones or Ides, considered unlucky by the Romans. See, A. Gellius. v. 17. What the 'Egyptian days'were is not ascertained.

03-8989. Ps. cxviii. 24.

03-9090. e This is the ordinary phrase for the day of the lunar month. See Bright Early Engl. Ch. Hist. p. 195.

03-9191. Ib. [Ps.] lxxxix. 36, 37.

03-9292. S. John xvii. 1.

03-9393. S. Luke xiii. 32.

03-9494. Ps. cxix. 126.

03-9595. Eccl. iii. 1.

03-9696. Jerem. viii. 7.

03-9797. Isaiah i. 3.

03-9898. Isa. xlix. 8.

03-9999. 2 Cor.vi. 2.

03-100100. f S. Ambrose's Latin is 'mensis novorum.' The Vulgate ' in mense novarum frugum.'The LXX has ἔν μηνὶ τῶν νέω.

03-101101. Exod. xiii. 4.

03-102102. Exod.xii. 2.

03-103103. Lev. xxiii. 5.

03-104104. S. John i. 17.

03-105105. S. Matt. v. 17.

03-106106. 1 bitter herbs E. T. Ex. xii. 8.

03-107107. Ps. cxviii. 24.

03-108108. S. John ii. 19.

03-109109. g The Era of Diocletian was the prevalent one at this time, and till the, general adoption of the Christian Era, which did not become established until the 8th Century. See Mr. Hensley's article 'Era' in Dict. of Christ. Antiq. He gives there the rule, for reducing the Era of Diocletian, the epoch of which is Aug. 29th A.D.284, to the Christian Era, viz, to add 283years and 240 days to the given date of Diocletian's Era. According to this the Easter of the 89th year of Diocletian would be A.D. 373, and that of the 93rd would be A.D. 377. The 'times lately past' would probably refer to A.D. 383, when, as may be seen by the Table, the 'fourteenth moon' fell on a Sunday.

03-110110. Deut. xvi. 1.

03-111111. h There is a slight error here. The interval is 32 days, not 31.

03-112112. i There is some uncertainty about the reading here. The original reading in the text was 'biennium,' and, as this clearly did not agree with the facts the Benedictine Editors adopted a suggestion that 'biennium' was a mistaken rendering of a MS. which had 'vi-ennium.' But the period of 6 years would not be precise, as the year referred to must be A.D. 379, (see table,) which would be seven years before.

03-113113. 1 Cor. v. 7.

03-114114. k The precise words are not found in either of these passages.

03-115115. Exod. xii. 18. Lev. xxiii. 5. Num. xxviii. 16.

03-116116. Exod. xii. 5-8.

03-117117. 1 in haste E.T

03-118118. 2 against all the gods of Egypt E. T.

03-119119. Exod. xii. 11-14.

03-120120. 1 S.John ii. 18.

03-121121. Exod. xii. 29.

03-122122. Ib. 31.

03-123123. Ib. 33.

03-124124. 1 Cor. x. 2

03-125125. 1 This would seem to be not quite correct. Mr. Hensley remarks that in A.D. 360, Easter day was on April 23rd but that the 'fourteenth moon'of that year was a Monday and not on a Sunday. The question is discussed in Ideler Chronol. vol. 11 p. 254-257.

03-126126. Col. iv.3.

03-127127. Ps. cxli. 3.

03-128128. 1 Cor. v. 8.

03-129129. a i. e. as Bishop.

03-130130. Isa. i. 17.

03-131131. Ps. lxviii. 5.

03-132132. b The Juthungi were a German tribe settled on the north bank of the Danube, in what is now Austria Proper and Moravia. It is uncertain whether they were, as Ammianus Marcellinus describes them, a sept of the Alemanni, or whether they were Goths. It has been suggested that the name is only another form of Gothi or Gothones, (Dict. of Antiq.) The want of a detailed and accurate history of these times, which are just beyond the range of Ammianus, makes it difficult to make out clearly the allusions which S. Ambrose here makes. Tillemont explains them thus, 'Bauton seeing the Juthungan Alemanni ravaging Rhaetia, while, the Roman soldiers were engaged in guardingthe passes of the Alps against Maximus, summoned the Huns and Alans to make war on them. These tribes accordingly pillaged the territories of the Alemanni up to the frontiers of Gaul. But on Maximus complaining that they had been brought against him, Valentinian, to deprive him of any pretext for breaking off the peace, induced them to retire in the midst of their victories by presents of money.' He also considers that the reason why the Juthungi came to pillage Rhaetia that year was the extraordinary fertility, and that it is this invasion to which allusion is made in Letter xxiv, 21, where S. Ambrose says that Rhaetia Secunda 'drew down an enemy on herself by her abundance.'

03-133133. c S. Ambrose means Maximus' brother.

03-134134. d He scorns to mean that pity for the dead should move him to less harsh treatment. But perhaps the word 'tuam' may have dropped out, andwe should read 'tu tuam causam considera,' ' do you consider your own case.'

03-135135. e It seems necessary here to read 'allegabis' for 'allegabas,' as the past tense would be unmeaning.

03-136136. f Cabillonum is the ancient name of Chalons-sur-Saone.

03-137137. g He refers to the Bishops Idacius and Ithacius, who had induced Maximus to put Priscillian and others of his party to death, in spite of the remonstrances of S. Martin, who urged Maximus to be content with their having been condemned by ecclesiastical sentence. Priscillian 'had adopted astrange compound of various errors,' (Prof. Bright Hist. p. 160.) chiefly Manichean. There is a full account of Maximus' dealings with them in Fleury, xviii. 29, 30. Newman's Transl. vol. 1 p. 66-69. S. Ambrose in Letter xxvi. condemns the conduct of these Bishops, and the appeal to the civil sword in Ecclesiastical cases, in still stronger terms.

03-138138. Rom.xiii. 4.

03-139139. a The Benedictine Editors consider him to be referring to the Novatians.

03-140140. S. Matt. v. 27.

03-141141. Jer. xxii. 29, 30.

03-142142. b S. Ambrose's Latin is 'scribe hoc viros abdicates.' The Vulg. has 'scribe virum istum sterilem.' The LXX.γράψον τὸν ἄνδρα τοῦτον ἐκκήρυκτον .

03-143143. 1 abdicati

03-144144. S. John viii. 8.

03-145145. ib. 9.

03-146146. S. John viii. 10, 11.

03-147147. c Fleury remarks on this, 'We must remember that the canonical penances inflicted for great crimes wereat that time so very severe, that they were equal to a rigorous punishment.'

03-148148. a See note g on Letter xxiv.

03-149149. b S. Ambrose makes the same statement again, De Spirit, in. 17. 'It is important then to notice where the Lord maintained this argument, for oft-times His oracles derive their value from the quality of the place where He was.'

03-150150. S. John x. 30. ib. vii. 16.

03-151151. Ib. viii. 20.

03-152152. S. Luke xxi. 2.

03-153153. ib. x. 35.

03-154154. Ps. xi. 7.

03-155155. Exod. xii. 3.

03-156156. Lev. xii. 2.

03-157157. S.Luke xxiv. 7.

03-158158. S. Matt. iii. 11.

03-159159. Eccles. xi. 2.

03-160160. Hosea i. 2.

03-161161. Ib. iii. 2.

03-162162. 1 nevel.

03-163163. c These words are not in the Heb. In LXX they take the place of the half-homer of barley, γομὸρ κριθῶν καὶ νέβελ οἴνου. S. Ambrose combines both.

03-164164. S. Matt. v. 17.

03-165165. Isa. xxxviii. 8.

03-166166. Mal. iv. 2.

03-167167. Gal. i. 18.

03-168168. d It was said just afterwards, if this story of the woman taken in adultery be in its right place, which is doubtful.

03-169169. S. John viii. 15. Ib. 4, 5. Lev. xx. 8.

03-170170. v. 7.

03-171171. S. Matt. vii. 3.

03-172172. Jer. xvii. 13.

03-173173. S. Luke x. 20.

03-174174. S. John xvi. 32.

03-175175. Ib. i. 29.

03-176176. Ib. viii. 10.

03-177177. S. Matt. xx. 23.

03-178178. Exod. viii. 26.

03-179179. Gen. xlvi. 34.

03-180180. 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.'

03-181181. Gen. xxxi. 14, 15.

03-182182. Ib. v. 16.

03-183183. Isa. liv. 17.

03-184184. Ps. cxix. 57. Ib. 111.

03-185185. Ps. xviii. 26.

03-186186. Gen. xxxi. 14.

03-187187. Gen. xxxi, 27.

03-188188. Ps. xii. 7.

03-189189. Gen. xxx. 32.

03-190190. Ib.xxxiv. 25. sqq. Ib. xxxii. 24.

03-191191. 1 Cor. xiii. 4.

03-192192. b S. Ambrose often gives this exposition of the name 'Shechem.'

03-193193. c Isaac means 'laughter.' Gen. xxi. 6.

03-194194. Rom. v. 3,4, 5

03-195195. Exod. iii. 5. Josh. v. 15. Exod. xxiv. 13 14.

03-196196. Job ix. 25.

03-197197. Ib. vi. 19-21.

03-198198. Ib. xxviii. 14.

03-199199. a He is here referring to Virg. Ecl. 5, 77. Dumque thymo pascuntur apes, dum rore cicadae.

03-200200. b Here again he is thinking of Virg. Georg. 3, 328.Et cantu querulae rampent arbusta cicadae.

03-201201. c Here again S. Ambrose is thinking of Virg. Georg. 2, 154. Squameus in spiram tractu se colligit anguis.

03-202202. Ps.cxviii. 19.

03-203203. S. Matt. vii. 14.

03-204204. Prov. ii. 13.

03-205205. Is. xxxi. 1.

03-206206. Exod.vii. 1.

03-207207. Ps. xlv.3. Rom. x. 15, Is. lii. 7.

03-208208. Ps. lxiii. 6.

03-209209. Ib. xxii. 29.

03-210210. Prov. xxvii. 25.

03-211211. Deut. xxxii. 2.

03-212212. 2 S. Pet. i. 4.

03-213213. Deut. xxviii. 11, 12.

03-214214. Ib. xxxii. 2.

03-215215. Ps. xxvii. 4.

03-216216. v. 13.

03-217217. Ps. lxv. 4.

03-218218. Ps. cxxviii.5.

03-219219. Isa. iii. 7.

03-220220. 1 Cor. i. 1.

03-221221. S. Matt. vii. 17. Ps. cxliii. 10.

03-222222. S. Matt. xx. 15.

03-223223. Ps. iv. 6.

03-224224. Heb. i. 3.

03-225225. 1 Tim. iii. 16.

03-226226. a Perhaps quoted from memory from S. John iv. 26.

03-227227. Heb. i. 3.

03-228228. S. John xi. 35.

03-229229. Ib. i. 29.

03-230230. S. Matt. iv. 17. Amos v. 14.

03-231231. Col. ii. 9.

03-232232. S John i. 16.

03-233233. Ps. cxix. 68.

03-234234. Cant. i. 3.

03-235235. Ps. cxix. 103.

03-236236. Exod. xxxiv.28. 1 Kings xix. 4.

03-237237. S. Matt. xvii. 4.

03-238238. 1 Pet. i. 12.

03-239239. Acts vii. 55.

03-240240. 2 Cor. xii. 2.

03-241241. Col. ii. 20-22.

03-242242. 2 Cor. v. 8.

03-243243. S.John i. 1.

03-244244. Acts xvii. 28.

03-245245. 2 Cor. i. 19.

03-246246. Exod. iii. 14.

03-247247. Ps. cxix. 109.

03-248248. S. Matt. v. 44, 45.

03-249249. Ib. 48.

03-250250. Rom. xiii. 10.

03-251251. Isa. xl. 31.

03-252252. Wisd. ix. 15.

03-253253. Rom. xi. 36.

03-254254. Ps. xvi. 2.

03-255255. S. Matt. xix. 26.

03-256256. b 'Veri vana.' This is simply one of the Virgilian expressions of which S. Ambrose is so full. It is takenfrom Aen x. 630, Nunc manet insontem gravis exitus, aut ego veri Vana feror.

03-257257. Cant. iv. 9.

03-258258. Ib. vii. 8.

03-259259. Rev. xxi. 23.

03-260260. S. John viii. 12.

03-261261. S. Luke xxiv. 32.

03-262262. Gen. xix. 30.

03-263263. Ib. 17.

03-264264. Joel iii. 13.

03-265265. S. Luke xvii. 31.

03-266266. Ps. civ. 2.

03-267267. Joel iii. 9. c The Engl. Vers. is 'Prepare war, wake up the mighty men.' The Vulg. 'Sanctificate bellum, suscitate robustos.'

03-268268. Phil. iv. 13.

03-269269. Joel iii. 18,

03-270270. 1 Cor. iii. 2.

03-271271. S. John iv. 14.

03-272272. Hag.i. 4. Ib. 2.

03-273273. Ecclus. xxiii. 18.

03-274274. 1 Kings xvii. 19,

03-275275. 2 Kings iv. 8, 10.

03-276276. Ib. 16 et seq.

03-277277. Acts x. 9.

03-278278. 2 Sam. xviii. 17, 18.

03-279279. 1 Kings xx. 23.

03-280280. Hag. i. 4.

03-281281. Jer. xxii. 13.

03-282282. Ib. 14.

03-283283. Cant. iv. 3.

03-284284. Jer. xxii. 19. He shall be buried with the burial of an ass. Engl. Vers.

03-285285. 1 Tim. v. 6.

03-286286. Ps. xlii.5.

03-287287. S. Matt. vii. 7.

03-288288. Hag. i. 8.

03-289289. Ib. 10.

03-290290. Hag. i. 14.

03-291291. Ps. cx x vii. 1.

03-292292. Col.i. 16, 17.

03-293293. S. John vii. 37.

03-294294. a This refers to Ps. xix. 5. where the sun, that rejoiceth as a giant to run his course, is usually interpreted by the Fathers of the Messiah. It was a very favourite thought with S. Ambrose. In his Hymn 'De Adventu Domini' he adapts the language of the Psalm to it in words of beautiful simplicity,

Procedit e thalamo suo,
Pudoris aula regiaGeminae Gigas substantiaeAlacris ut currat viam.Egressus Ejus a Patre,Regressus Ejus ad Patrem,Excursus usque ad Inferos,Recursus ad sedem Dei.

In the De Incarn. ch. v. he gives a fuller explanation. 'Him the Prophet Daniel describes as a Giant, because being of a twofold nature, Hepartaketh in one Person both of the Godhead and of a human Body, and exulted in going forth as a Bridegroom from His chamber, like a Giant, to run His course. He is Bridegroom of thesoul as being the Word, He is a Giant of earth because He fulfilled all the duties of our daily life, and, thoughHe was ever the eternal God, took upon Him the Mystery of the Incarnation.

03-295295. Hag. ii. 6.

03-296296. Exod.xiii. 21.

03-297297. Ib. xiv. 22. .

03-298298. S. Luke xxiii. 44.

03-299299. Ps. xix. 4.

03-300300. Is. liv. 1.

03-301301. Ib. xxxv. 1.

03-302302. Rom. xi. 5.

03-303303. Hag. ii. 7,8.

03-304304. Ps. xii. 7.

03-305305. Phil. iv. 7.

03-306306. S. Matt. xxiv. 35.

03-307307. Heb. iv. 12.

03-308308. Zech. ix. 10.

03-309309. Hagg. ii. 23.

03-310310. Cant. vi. 13.

03-311311. 1 Cor. xv. 48. Ib. 49.

03-312312. Cant, viii. 6.

EPISTOLA XXX.

Docet non habitandum in locis depressis more luxuriosorum, sed sanctorum instar in editioribus, ubi aedificandum est templum Domino, scilicet in propriis mentibus. A luxuriosis non aedificari hoc templum, cujus fastigium aequitatis ope metimur. Quinam sepulcra negantur sibi condere, et ascendere in domum Dei; quove pacto ad struendam eam, qua minis, qua promissis excitantur?

AMBROSIUS IRENAEO salutem.

1. Ubi superiorem absolvi epistolam, et perferendam tibi tradidi, venit in mentem illud quod Dominus in manu Aggaei prophetae locutus est dicens: 1061B Si tempus vobis est ut habitetis in domibus caelatis (Aggae. I, 4)? Quid ergo istud est, nisi in superioribus habitandum, non in vallestribus et subterraneis habitaculis? Qui enim infra terram habitant, non possunt aedificare templum Dei, et dicunt: Non venit tempus ut aedificetur domus Domini (Ibid., 2); simul quia luxuriosorum est hypogaea quaerere, captantium frigus aestivum, eo quod resoluti deliciis aestus aliter ferre ac tolerare non queant, et ideo requirant umbrosa penetralia: vel quod desidiosi ignava sub terris agant otia: deinde quod tenebrosa illos et opaca delectent magis, quibus 911 operiri flagitia sua credant, secundum illud: Tenebrae circumdant me ut parietes, quem vereor (Eccl. XXIII, 26)? Sed frustra 1061C hoc sperant, cum profunda abyssi et abscondita Deus cernat, et omnia deprehendat, antequam fiant (Sap. VIII, 8).

2. At non Elias in hypogaeis, non Elisaeus habitabant. Denique alter mortuum viduae filium tulit ad superiora, in quibus consueverat sedere, et ibi eum resuscitavit (III Reg. XVII, 22): alteri quoque Sunamitis illa magna mulier, ut Scriptura testificatur (IV Reg. IV, 16 et seq.), in superioribus hospitium paravit, et ibi concipiendae sobolis, quia non habebat, meruit praerogativam, ejusdemque resuscitati pignoris vidit miracula. Quid de Petro dicam, qui ad horam sextam ascendens in superiora, baptizandarum gentium cognovit mysteria (Act. X, 9 et seq.). At vero parricida Abessalon in valle Regis sibi titulum statuit, et in fossam projectus est, cum 1061D esset peremptus (II Reg. XVIII, 17). Ergo sancti ascendunt ad Dominum, flagitiosi ad vitia descendunt; 1062A sancti in montibus, criminosi in vallibus; Deus enim montium est, et non Deus vallium (III Reg. XX, 20).

3. Qui ergo illic, id est, in domibus habitabant vallestribus, in quibus non habitat Deus; domum Dei in se habere non poterant; hanc enim Dominus quaerebat ab illis domum, ut semet ipsos aedificarent, atque intra se Dei templum vivis fidei lapidibus attollerent. Neque enim terrenorum parietum constructiones, et silvestrium ligna culminum desiderabat, quae cum fuissent, manus dirueret hostilis: sed illud templum quaerebat, quod in hominum conderetur mentibus, quibus dicendum foret: Vos estis templum Dei (I Cor. III, 16); in quo habitaret Dominus Jesus, et unde ad redemptionem universorum procederet, ut in utero Virginis sacra reperiretur aula, in qua Rex habitaret coelestium, et corpus 1062B humanum Dei templum fieret; quod etiam, cum solutum esset, in triduo resuscitaretur.

4. Sed hanc domum luxuriosi non aedificant, qui caelatas inhabitant domos (Aggae. I, 4), et caelato argento delectantur; sordet enim illis purum argentum, ita et istis sordet simplicis habitationis locus (Esai. V, 8). Sinuant spatia domorum, et adjiciendo adjiciunt, conjungentes domum ad domum, et villam ad villam, effodiunt terram; ut elementum quoque eorum cedat habitaculis, et quasi terrae filii intra ejus recondantur uterum, et abscondantur alvo. Isti plane sunt, de quibus dicit Hieremias: O qui aedificant domum suam non cum justitia (Jerem. XXII, 13)! Qui enim cum justitia aedificat, non in terrenis aedificat, 1062C sed in coelestibus.

5. Aedificasti, inquit, domum, metire superiora ejus, perflatilia distincta fenestris, et contignata cedro et illita minio (Ibid., 14). Metitur autem superiora, qui contemplatus judicium Dei, judicat judicium humilis, et judicium pauperis. Qui autem 912 in avaritiam intendit, et in sanguinem innocentis, non aedificat superiora cum judicio, nec mensuram tenet; quia non habet Christum: nec aspirare sibi divinae flatus explorat gratiae, nec pleni luminis splendorem requirit: nec illita minio habet coenacula, cui non potest dici: Sicut resticula coccinea labia tua (Cant. IV, 3).

6. Non sepelietur, inquit, hujusmodi (Jerem. XXII, 19); qui enim vivum se sub terram infodit, et tamquam 1062D in sepulcro sepelivit, eripuit sibi mortuo requiem sepulturae. Depositus itaque in valle corporalium delectationum, non invenit sepulcrum, de quo 1063A possit resurgere. Hujusmodi ergo vir, nec templum Deo aedificat; quia non novit tempus correctionis suae. Quomodo enim possunt tales homines templum aedificare, qui quasi ferae ac bestiae in spelaea ferarum et bestiarum latibula sese receptant, atque in foveas se serpentium more demergunt, et consuetudine fraudulentae vulpis infodiunt?

7. Sed nec sepulcrum sibi condit, qui ante tempus moritur; vivens enim, mortuus est (I Tim. V, 6): nec audit vocem Aggaei, id est, epulantis, ut interpretatio declarat; quoniam non ingreditur tabernaculum Dei, in voce exsultationis et confessionis, sonus epulantis (Psal. XLI, 5). Quomodo enim vocem ejus audit, qui opera ejus non videt? Nam si videret, audiret verbum, quod in ejus manu factum est, delectatus ejus actibus, quibus pulsavit, et apertum 1063B est ei, et descendit in ejus animam; ut epuletur in eo sinceritatis et veritatis cibos.

8. Ergo quia non audivit, fit iterum in manu Aggaei verbum, et dicit: Surgite de caelatis et depressis malitia domibus, et ascendite in montem Scripturarum coelestium, et caedite lignum sapientiae, lignum vitae, lignum cognitionis: et dirigite vias vestras, ordinate actus vestros; ut habeant ordinem suum debitum, qui necessarius et utilis est ad aedificandam Domini domum (Aggae. I, 8).

9. Nam si non feceritis, nec coelum dabit rorem suum (Ibid., 10), id est, sermo coelestis, qui sicut ros descendit super fenum, non temperabit fervidos corporalium motus passionum; nec ignita restinguet 1063C diversarum spicula cupiditatum: nec terra ejus, id est, anima, fructus dabit; eo quod arescat, nisi repleatur irriguo verbi Dei, et perfundatur rore coelesti, spiritalis ubertate gratiae.

10. Et quia sciebat desides esse habitantes in hypogaeis, et voluptatum gurgustiis: Excitabo, inquit, illis spiritum Zorobabel de tribu Juda, et Jesum Josedech sacerdotem magnum (Ibid., 24); ut incitentur ad aedificationem divinae domus. Nisi enim Dominus aedificaverit sibi domum, in vanum laboraverunt qui aedificant eam (Psal. CXXVI, 1). Ipse est Zorobabel jugis redundantia, ut pote fons vitae, et Verbum 913 Dei, per quod omnia, et ex quo omnia, et omnia in ipso (Coloss. I, 16, 17). Haec dicit redundantia: Si quis sitit, veniat ad me, et bibat (Joan. VII, 1063D 37), hoc est, profluvium indeficientis meatus. Profluvium quoque nocturnum legimus Zabulon, quod est propheticum: sed jam et ipsum hujus fluenti 1064A infusione resplenduit, per quod evanuit illud profluvium vanitatis in Jesabel, quae inimica veritati, et adversaria prophetarum eloquiis, ita dilacerata est canum morsibus; ut nullum ejus superesset vestigium, sed toto corpore suo cum omnibus posteritatis suae insignibus exstingueretur (IV Reg. IX, 33 et seq.). Ipse igitur Zorobabel ex tribu Juda, ipse Jesus magnus sacerdos, et tribu designatus et nomine: duo significari videntur, et unus exprimitur; quia idem quasi potens natus ex potente, quasi redemptor ortus ex virgine, in utriusque idem naturae diversitate dividuae, unius Filii Dei veritatem gigas salutaris implevit.

11. Excitaturus itaque a mortuis Zorobabel sanctum, ait: Adhuc semel ego movebo coelum, et terram, 1064B et maria, et desertum (Aggae. II, 22). Moverat ante haec, cum de Aegypto liberaret populum suum (Exod. XIV, 22 et seq.), quando in coelo columna erat ignis (Exod. XIII, 21), terra inter fluctus, murus in mari, via in aqua, in deserto messis quotidiana frugum coelestium multiplicabatur, petra solvebatur in fontes aquarum: sed movit et postea in passione Domini Jesu (Luc. XXIII, 44); quando coelum tenebris obductum, sol refugit, petrae scissae, tumuli aperti, mortui resuscitati, draco victus in fluctibus suis vidit piscatores hominum, non solum navigantes in mari, sed etiam ambulantes sine periculo.

12. Desertum quoque motum, quando infructuosus nationum populus messe coepit devotionis et fidei flavescere; et eousque deserti, et gentium commotio 1064C facta est ut apostolorum quos direxit ad gentes vocandas, tanta esset et tam vehemens praedicatio; ut in omnem terram exiret sonus eorum, et in fines orbis terrae verba eorum (Ps. XVIII, 5). Tanta, inquam, commotio deserti, ut plures filii fierent desertae, quam ejus quae habebat virum (Esai. LIV, 1); et floreret desertum, ut lilium (Esai. XXXV, 1): introirent electa gentium ad residuos populi; quo reliquiae salvae fierent per electionem gratiae (Rom. XI, 6).

13. Et replebo, inquit, domum hanc argento meo et auro (Aggae. II, 8); eloquiis coelestibus, quae sunt sicut argentum igne examinatum (Psal. XI, 7), et veri claritate luminis, sicut auro spiritali in sanctorum occultis mentibus refulgente. Has divitias confert Ecclesiae suae, quibus intelligibiles thesauri replentur, 1064D et gloria augetur domus super priorem gloriam, quam populus habuit electus.

14. Pax enim et tranquillitas animae super omnem 1065A domus gloriam est; quia pax superat omnem sensum (Aggaei II, 10). Haec est pax (Philip. IV, 7) super pacem, quae dabitur post tertiam commotionem coeli, maris, terrae, deserti; quando destruet omnes Potestates et Principatus. Coelum enim et terra transibunt (Matth. XXIV, 35), et omnis istius mundi figura: et unusquisque in romphaea insurget ad fratrem suum, id est, 914 verbo penetrante medullas animae (Heb. IV, 12); ut destruatur quidquid est contrarium, currus ex Ephraem, et equus ex Hierusalem, ut Zacharias dixit (Zach. IX, 10). Et sic erit pax per omnia, nullis obsistentibus corporis passionibus, aut incredulae mentis impedimentis; ut fiat in omnibus omnia Christus, subdita Patri exhibens corda universorum (I Cor. XV, 28).

1065B 15. Unde et ad ipsum solum mystice dicitur: Sumam te, Zorobabel, et ponam te sicut signaculum; quia te elegi (Aggaei II, 24). Etenim cum fuerit anima nostra pacifica, ut dicatur ei: Convertere, convertere Sunamitis (Cant. VI, 12): quod pacificam significat, et ut tuo nomine utar εἰρηνικὴν; tunc accipiet in se sicut signaculum Christum; id est, imaginem Dei, ut sit ad imaginem; quoniam qualis coelestis, tales et coelestes (I Cor. XV, 48). Et oportet nos portare imaginem coelestis, id est, pacem.

16. Atque ut sciamus verum esse, habes in Canticis, in ultimo jam perfectae animae dici, quod et tibi dicat Dominus Jesus: Pone me ut signaculum in brachium tuum (Cant. VIII, 6); ut luceat pax in corde tuo, et in operibus tuis Christus, et formetur in te 1065C sapientia, et justitia, et redemptio. Vale, fili, et nos dilige; quia nos te diligimus.