LETTER XLVIII. 

S. Ambrose in this letter begs Sabinus to examine the books which he sends to him carefully, and to criticise them freely, as a proof of true friendship, and at the same time adding to the value of the works.

AMBROSE TO SABINUS.

1. You have sent me back my volumes, and I shall hold them in greater esteem owing to your judgment. I have therefore sent you others, not so much because I was delighted at wishing for your favourable judgment, as of that truth which I have asked and you have promised to declare to me; for should any thing strike you I would rather it had the correction of your judgment before it goes abroad beyond the power of recal, than that you should praise what is blamed by others. It is on this account that I have requested to have your opinion of those things which you asked me to write, for I have not so much desired that what I publish from time to time should be read by you, as that they should be submitted to the account which your judgment shall take of them. And this judgment, as one said of old, will not require  05-28  28. a He is quoting from a letter of Cicero's. Ep. ix. 3. Longi subsellii, ut noster Pompeius appellat, judicatio et mora. a long sitting and delay. For surely it is easy for you to judge of my writings.

2. Thus far, on your invitation, I have thought it right to proceed; it is now your part to discern clearly and examine carefully what requires correction, that you may thus escape being inculpated in those faults which may have stolen unawares upon myself. For somehow over and above that want of caution which envelops me as with a mist, every one is beguiled in what he himself writes, and its faults escape his ear. And as a man takes pleasure in his children even though deformed, so also is a writer flattered by his own discourses however ungraceful. How frequently are words put forth uncautiously or understood less charitably than one means; or some ambiguity escapes from us; things, moreover, which are to be subjected to the judgment of others we ought to weigh not so much by our own as by another's opinion, and to separate from it every grain of malevolence.

3. Be so kind therefore as to lend an ear of keen attention, peruse the whole thoroughly, test my discourses, see whether they contain, not rhetorical charms and persuasive words, but a sound faith and a sober confession. Affix a mark on words of doubtful weight and which are deceitful in the scales, that the adversary may not make out any thing to tell in his favour. Let him meet with defeat if he enters into the contest. That book is in a bad condition, which cannot be defended without a champion; for a book which goes forth without a mediator has to speak for itself; my book however shall not go forth from me, unless it receive authority from you. When then you bid it go forth, and give your word for it, let it be left to its own keeping.

4. But, since  the kingdom of God is not in word but in power, if a word offend you consider the  power of its profession. By profession I mean that decision of faith which we hold, as handed down by our fathers, against the Sabellians and Arians, that we worship God the Father and His Only-begotten Son and the Holy Spirit, that this Trinity is of one Substance Majesty and Divinity; that in this  Name of the Father and of the Son and of the Holy Ghost, we  baptize, as it is written; that the Son, co-eternal with the Father, took upon Him our flesh, born of the Holy Spirit and of the Virgin Mary, equal to the Father as touching His Godhead, in the form of God, that is, in all the fulness of the Godhead Which  dwells in Him, as the Apostle says,  bodily; Who, in the person of man,  took upon Him the form of a servant, and humbled Himself even unto death. 

5. Wherefore as against Photinus this is our sentence, and as against Apollinaris it is also a proper safeguard; our confession, namely, that as in the form of God He lacked nothing of the Divine nature and fulness, so in that human form there was nothing wanting in Him so as to cause Him to be judged imperfect as Man; for He came in order to save man altogether. Truly it would not have been fitting that He Who had accomplished a perfect work in others should suffer it to be imperfect in Himself; for if aught was wanting to Him as Man, then He did not redeem the whole man, and if He did not redeem the whole man, He deceived us, for He said that He had come in order to save the whole man. But since it is  impossible for God to lie, He deceived us not; wherefore, seeing that He came to redeem and save the whole man, He took upon Him the whole of that which belonged to human perfection.

6. Such, as you will remember, is my belief. Should my words in any passage raise a doubt, still they will not raise any prejudice as to my faith, for if the mind continue sted-fast, it extends its protection over ambiguous language, and preserves it from error.

7. This preface then I send you, and will insert it, if you please, in the books of our letters, and place it among their number; that so it may be recommended by your name, and by our letters to each other our mutual love in the Lord, may be increased: that, finally, you may so read as to give me your judgment, and to communicate to me whatever may strike you, for true love is proved by constancy. For the present we have chosen that which old men find more easy, the writing of letters in ordinary and familiar language: subjoining, should such present itself, any appropriate passage from the sacred Scriptures. Farewell, my brother, and love one who is your lover, for I greatly love you.

990 EPISTOLA XLVIII.

SABINUM,  ut libros suos severo expendat examine, obsecrat, et quae commoda hinc oriantur, exponit; subjungens tamen duritiem verborum tolerandam esse, dum fidei professio integra sit, suas variis haeresibus fidei professiones opponit: ac demum se in posterum scribendis epistolis maxime operam daturum spondet. 

AMBROSIUS SABINO.

1. Remisisti mihi libellos, quos tuo judicio probatiores habebo. Ideo misi alios non judicii favore delectatus, sed promissa a te, et petita a me veritate  1151D illectus: malo enim tuo corrigatur judicio, si quid  1152A movet, priusquam foras prodeat, unde jam revocandi nulla facultas sit; quam laudari a te, quod ab aliis reprehendatur. Itaque arbitrum te eorum quae postulas rogavi; neque enim legi a te mea, quae nonnumquam tribuo in vulgus, sed in tuae calculum venire sententiae desideravi. Non erit longi subsellii ista judicatio et mora, ut dictum est antiquitus. Facile est tibi de nostris judicare.

2. Ego certe huc invitatu tuo prodeundum putavi: tuum est liquido decernere, et scrutanter discutere, quae corrigas; ne tibi vitio vertant ea, quae nobis potuerunt obrepere. Nescio quo enim modo praeter imprudentiae calginem, quae me circumfundit, unumquemque fallunt sua scripta, et aurem praetereunt; atque ut filii etiam deformes delectant,  1152B sic etiam scriptorem indecores sermones sui palpant. Incautius plerumque aliquid promitur, aliquid accipitur malevolentius, aliquid exit ambiguum: tum quia alieno examinanda judicio, non pro nostra debemus magis, quam pro aliena opinione trutinare, et discutere omnes scrupulos malevolentiae.

3. Assume igitur benevolenti animo aurem versutiae, et pertracta omnia, sermones vellica; si in iis non forenses blanditiae, et suasoria verba, sed fidei sinceritas est, et confessionis sobrietas. Notam appone ad verbum dubii ponderis, et fallacis staterae; ne quid pro se esse adversarius interpretetur. Esto ut revincatur, si congredi coeperit: male se habet liber, qui sine assertore non defenditur. Ipse igitur pro se loquutur, qui procedit sine interprete:  1152C noster hic tamen non egredietur a nobis, nisi a te acceperit auctoritatem. Itaque cum eum fide tua prodire jusseris, committetur sibi.

4. Tamen quoniam  non in sermone est regnum Dei (I Cor. IV, 20), sed in virtute; verbum si offenderit, virtutem professionis interrogato. Professio autem fidei sententia est, quam adversum Sabellianos et Arianos ita a majoribus traditam tenemus, 991 ut Patrem Deum, et Filium ejus unigenitum, et Spiritum sanctum veneremur: hanc Trinitatem unius esse substantiae, majestatis, divinitatis: in hoc nomine Patris et Filii et Spiritus sancti baptizare nos, quemadmodum scriptum est (Matth. XXVIII, 19): Filium itaque coaeternum Patri suscepisse carnem, natum de Spiritu sancto et Virgine Maria, aequalem  1152D Patri secundum divinitatem in Dei forma, id est, in  1153A omni plenitudine divinitatis, quae in illo habitat, ut dixit Apostolus, corporaliter (Coloss. II, 9); qui in persona hominis formam servi accepit, et se humiliavit usque ad mortem (Philipp. II, 8).

5. Ergo et adversus Photinum haec nobis sententia est: adversus Apollinarem autem legitima circumspectio; ut confiteamur sicut in Dei forma nihil ei defuit divinae naturae et plenitudinis, sic in illa forma hominis nihil ei defuisse, quo imperfectus homo judicaretur: qui ideo venit, ut totum hominem salvum faceret. Neque enim decebat, ut qui perfectum opus in aliis comsummaverat, hoc imperfectum in se esse pateretur; si enim aliquid ei defuit, non totum redemit: si non totum redemit, fefellit igitur, qui dixit ideo se venisse, ut totum  1153B hominem salvum faceret. Sed quia  impossibile est  mentiri Deo (Hebr. VI, 18), non fefellit: ergo quia ita venit, ut totum redimeret, et salvum faceret, totum utique suscepit, quod erat humanae perfectionis.

6. Nostra sententia hujusmodi est, ut meministi. Si verba alicubi movent, non praejudicant fidei; etenim sermonem dubium mens non dubia obumbrat, et defendit a lapsu.

7. Haec tecum prolusimus, quae in libros nostrarum epistolarum referam, si placet, atque in numerum reponam; ut tuo commendentur nomine, et tuis ad nos, et nostris ad vos litteris augeatur mutuus amor per Dominum: ut ita legas, quod judices; et quod moverit, scribas ad me: amor enim verus  1153C constantia probatur. Placet jam quod senibus usu facilius est, quotidiano et familiari sermone epistolas texere; et si quid de Scripturis divinis obvium inciderit, attexere. Vale, frater, et dilige amantem tui; quia plurimum te diligo.