THREE BOOKS ON THE DUTIES OF THE CLERGY.

BY

ST. AMBROSE, BISHOP OF MILAN.

BOOK I.

CHAPTER I.

A Bishop's special office is to teach; St. Ambrose himself, however, has  to learn in order that he may teach; or rather has to teach what he has  not learnt; at any rate learning and teaching with himself must go on   together.
    1. I THINK I shall not seem to be taking too much on myself, if, in the midst of my children, I yield to my desire to teach, seeing that the master of humility himself has said: "Come, ye children, hearken unto me: I will teach you the fear of the Lord."(1) Wherein one may observe both the humility and the grace of his reverence for God. For in saying "the fear of the Lord," which seems to be common to all, he has described the chief mark of reverence for God. As, however, fear itself is the beginning of wisdom and the source of blessedness--for they that fear the Lord are blessed(2)--he has plainly marked himself out as the teacher for instruction in wisdom, and the guide to the attainment of blessedness.
    2. We therefore, being anxious to imitate his reverence for God, and not without justification in dispensing grace, deliver to you as to children those things which the Spirit of Wisdom has imparted to him, and which have been made clear to us through him, and learnt by sight and by example. For we can no longer now escape from the duty of teaching which the needs of the priesthood have laid upon us, though we tried to avoid it:(3) "For God gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers."(4)
    3. I do not therefore claim for myself the glory of the apostles (for who can do this save those whom the Son of God Himself has chosen?); nor the grace of the prophets, nor the virtue of the evangelists, nor the cautious care of the pastors. I only desire to attain to that care and diligence in the sacred writings, which the Apostle has placed last amongst the duties of the saints;(1) and this very: thing I desire, so that, in the endeavour to teach, I may be able to learn. For one is the true Master, Who alone has not learnt, what He taught all; but men learn before they teach, and receive from Him what they may hand on to others.
    4. But not even this was the case with me. For I was carried off from the judgment seat, and the garb [infulis] of office, to enter on the priesthood,(2) and began to teach you, what I myself had not yet learnt. So it happened that I began to teach before I began to learn. Therefore I must learn and teach at the same time, since I had no leisure to learn before.(3)

CHAFFER II.

Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist in silence.
    5. Now what ought we to learn before everything else, but to be silent, that we may be able to speak? lest my voice should condemn me, before that of another acquit

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me; for it is written: "By thy words thou shalt be condemned."(1) What need is there, then, that thou shouldest hasten to undergo the danger of condemnation by speaking, when thou cans, be more safe by keeping silent? How many have I seen to fall into sin by speaking, but scarcely one by keeping silent; and so it is more difficult to know how to keep silent than how to speak. I know that most persons speak because they do not know how to keep silent. It is seldom that any one is silent even when speaking profits him nothing. He is wise, then, who knows how to keep silent. Lastly, the Wisdom of God said: "The Lord hath given to me the tongue of learning, that I should know when it is good to speak."(2) Justly, then, is he wise who has received of the Lord to know when he ought to speak. Wherefore the Scripture says well: "A wise man will keep silence until there is opportunity."(3)
    6. Therefore the saints of the Lord loved to keep silence, because they knew that a man's voice is often the utterance of sin, and a man's speech is the beginning of human error. Lastly, the Saint of the Lord said: "I said, I will take heed to my ways, that I offend not in my tongue."(4) For he knew and had read that it was a mark of the divine protection for a man to be hid from the scourge of his own tongue,(5) and the witness of his own conscience. We are chastised by the silent reproaches of our thoughts, and by the judgment of conscience. We are chastised also by the lash of our own voice, when we say things whereby our soul is mortally injured, and our mind is sorely wounded. But who is there that has his heart clean from the impurities of sin, and does not offend in his tongue? And so, as he saw there was no one who could keep his mouth free from evil speaking, he laid upon himself the law of innocency by a rule of silence, with a view to avoiding by silence that fault which he could with difficulty escape in speaking.
    7. Let us hearken, then, to the master of precaution: "I said, I will take heed to my ways;" that is, "I said to myself: in the silent biddings of my thoughts, I have enjoined upon myself, that I should take heed to my ways." Some ways there are which we ought to follow; others as to which we ought to take heed. We must follow the ways of the Lord, and take heed to our own ways, lest they lead us into sin. One can take heed if one is not hasty in speaking. The law says: "Hear, O Israel, the Lord thy God"(1) It said not: "Speak," but "Hear."Eve fell because she said to the man what she had not heard from the Lord her God. The first word from God says to thee: Hear! If thou hearest, take heed to thy ways; and if thou hast fallen, quickly amend thy way. For: "Wherein does a young man amend his way; except in taking heed to the word of the Lord?"(2) Be silent therefore first of all, and hearken, that thou fail not in thy tongue.
    8. It is a great evil that a man should be condemned by his own mouth. Truly, if each one shall give account for an idle word,(3) how much more for words of impurity and shame? For words uttered hastily are far worse than idle words. If, therefore, an account is demanded for an idle word, how much more will punishment be exacted for impious language?

CHAPTER III.

Silence should not remain unbroken, nor should it arise from idleness. How heart and mouth must be guarded against inordinate affections.
    9. WHAT then? Ought we to be dumb? Certainly not. For: "there is a time to keep silence and a time to speak."(4) If, then, we are to give account for an idle word, let us take care that we do not have to give it also for an idle silence. For there is also an active silence, such as Susanna's was, who did more by keeping silence than if she had spoken. For in keeping silence before men she spoke to God, and found no greater proof of her chastity than silence. Her conscience spoke where no word was heard, and she sought no judgment for herself at the hands of men, for she had the witness of the Lord. She therefore desired to be acquitted by Him, Who she knew could not be deceived in any way.(5) Yea, the Lord Himself in the Gospel worked out in silence the salvation of men.(6) David rightly therefore enjoined on himself not constant silence, but watchfulness.
    10. Let us then guard our hearts, let us guard our mouths. Both have been written about. In this place we are bidden to take heed to our mouth; in another place thou art told: "Keep thy heart with all diligence."(7) If David took heed, wilt thou not

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take heed? If Isaiah had unclean lips--who said: "Woe is me, for I am undone, for I am a man, and have unclean lips"(1)--if a prophet of the Lord had unclean lips, how shall we have them clean?
    11. But for whom was it written, unless it was for each one of us: "Hedge thy possession about with thorns, and bind up thy silver and gold, and make a door and a bar for thy mouth, and a yoke and a balance for thy words"?(2) Thy possession is thy mind, thy gold thy heart, thy silver thy speech: "The words of the Lord are pure words, as silver tried in the fire."(3) A good mind is also a good possession. And, further, a pure inner life is a valuable possession. Hedge in, then, this possession of thine, enclose it with thought, guard it with thorns, that is, with pious care, lest the fierce passions of the flesh should rush upon it and lead it captive, lest strong emotions should assault it, and, overstepping their bounds, carry off its vintage. Guard thy inner self. Do not neglect or contemn it as though it were worthless, for it is a valuable possession; truly valuable indeed, for its fruit is not perishable and only for a time, but is lasting and of use for eternal salvation. Cultivate, therefore, thy possession, and let it be thy tilling ground.
    12. Bind up thy words that they run not riot, and grow wanton, and gather up sins for themselves in too much talking. Let them be rather confined, and held back within their own banks. An overflowing river quickly gathers mud. Bind up also thy meaning; let it not be left slack and unchecked, lest it be said of thee: "There is no healing balsam, nor oil, nor bandage to apply."(4) Sobriety of mind has its reins, whereby it is directed and guided.
    13. Let there be a door to thy mouth, that it may be shut when need arises, and let it be carefully barred, that none may rouse thy voice to anger, and thou pay back abuse with abuse. Thou hast heard it read to-day: "Be ye angry and sin not."(5) Therefore although we are angry (this arising from the motions of our nature, not of our will), let us not utter with our mouth one evil word, lest we fall into sin; but let there be a yoke and a balance to thy words, that is, humility and moderation, that thy tongue may be subject to thy mind. Let it be held in check with a tight rein; let it have its own means of restraint, whereby it can be recalled to moderation; let it utter swords tried by the scales of justice, that thee may be seriousness in our meaning, weight in our speech, and due measure in our words.

CHAPTER IV.

The same care must be taken that our speech proceed not from evil passions, but from good motives; for here it is that the devil is especially on the watch to catch us.
    14. IF any one takes heed to this, he will be mild, gentle, modest. For in guarding his mouth, and restraining his tongue, and in not speaking before examining, pondering, and weighing his words--as to whether this should be said, that should be answered, or whether it be a suitable time for this remark--he certainly is practising modesty, gentleness, patience. So he will not burst out into speech through displeasure or anger, nor give sign of any passion in his words, nor proclaim that the flames of lust are bunting in his language, or that the incentives of wrath are present in what he says. Let him act thus for fear that his words, which ought to grace his inner life, should at the last plainly show and prove that there is some vice in his morals.
    15. For then especially does the enemy lay his plans, when he sees passions engendered in us; then he supplies tinder; then he lays snares. Wherefore the prophet says not without cause, as we heard read to-day: "Surely He hath delivered me from the snare of the hunter and from the hard word."(1) Symmachus(2) said this means "the word of provocation;" others "the word that brings disquiet." The snare of the enemy is our speech--but that itself is also just as much an enemy to us. Too often we say something that our foe takes hold of, and whereby he wounds us as though by our own sword. How far better it is to perish by the sword of others than by our own!
    16. Accordingly the enemy tests our arms and clashes together his weapons. If he sees that I am disturbed, he implants the points of his darts, so as to raise a crop of quarrels. If I utter an unseemly word, he sets his snare. Then he puts before me the opportunity for revenge as a bait, so that in desiring to be revenged, I may put myself in the snare, and draw the death-knot tight for myself. If any one feels this enemy is

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near, he ought to give greater heed to his mouth, lest he make room for the enemy; but not many see him.

CHAFFER V.

We must guard also against a visible enemy when he incites us by silence; by the help of which alone we can escape from those greater than ourselves, and maintain that humility which we must display towards all.
    17. BUT we must also guard against him who can be seen, and who provokes us, and spurs us on, and exasperates us, and supplies what will excite us to licentiousness or lust. If, then, any one reviles us, irritates, stirs us up to violence, tries to make us quarrel; let us keep silence, let us not be ashamed to become dumb. For he who irritates us and does us an injury is committing sin, and wishes us to become like himself.
    18. Certainly if thou art silent, and hidest thy feelings, he is wont to say: "Why are you silent? Speak if you dare; but you dare not, you are dumb, I have made you speechless." If thou art silent, he is the more excited. He thinks himself beaten, laughed at, little thought of, and ridiculed. If thou answerest, he thinks he has become the victor, because he has found one like himself. For if thou art silent, men will say: "That man has been abusive, but this one held him in contempt." If thou return the abuse, they will say: "Both have been abusive." Both will be condemned, neither will be acquitted. Therefore it is his object to irritate, so that I may speak and act as he does. But it is the duty of a just man to hide his feelings and say nothing, to preserve the fruit of a good conscience, to trust himself rather to the judgment of good men than to the insolence of a calumniator, and to be satisfied with the stability of his own character. For that is: "To keep silence even from good words;"(1) since one who has a good conscience ought not to be troubled by false words, nor ought he to make more of another's abuse than of the witness of his own heart.
    19. So, then, let a man guard also his humility. If, however, he is unwilling to appear too humble, he thinks as follows, and says within himself: "Am I to allow this man to despise me, and say such things to my face against me, as though I could not open my mouth before him? Why should I not also say something whereby I can grieve him? Am I to let him do me wrong, as though I were not a man, and as though I could not avenge myself? Is he to bring charges against me as though I could not bring together worse ones against him?"
    20. Whoever speaks like this is not gentle and humble, nor is he without temptation. The tempter stirs him up, and himself puts such thoughts in his heart. Often and often, too, the evil spirit employs another person, and gets him to say such things to him; but do thou set thy foot firm on the rock. Although a slave should abuse, let the just man be silent, and if a weak man utter insults, let him be silent, and if a poor man should make accusations, let him not answer. These are the weapons of the just man, so that he may conquer by giving way, as those skilled in throwing the javelin are wont to conquer by giving way, and in flight to wound their pursuers with severer blows.

CHAFFER VI.

In this matter we must imitate David's silence and humility, so as not even to seem deserving of harm.
    21. WHAT need is there to be troubled when we hear abuse? Why do we not imitate him who says: "I was dumb and humbled myself, and kept silence even from good words"?(1) Or did David only say this, and not act up to it? No, he also acted up to it. For when Shimei the son of Gera reviled him, David was silent; and although he was surrounded with armed men he did not return the abuse, nor sought revenge: nay, even when the son of Zeruiah spoke to him, because he wished to take vengeance on him, David did not permit it.(2) He went on as though dumb, and humbled; he went on in silence; nor was he disturbed, although called a bloody man, for he was conscious of his own gentleness. He therefore was not disturbed by insults, for he had full knowledge of his own good works.
    22. He, then, who is quickly roused by wrong makes himself seem deserving of insult, even whilst he wishes to be shown not to deserve it. He who despises wrongs is better off than he who grieves over them. For he who despises them looks down on them, as though he feels them not; but he who grieves over them is tormented, just as though he actually felt them.


CHAPTER VII.

How admirably Ps. xxxix. [xxxviii.] takes the place of an introduction. Incited thereto by this psalm the saint determines to write on duties. He does this with more reason even than Cicero, who wrote on this subject to his son. How, further, this is so.
    23. NOT without thought did I make use of the beginning of this psalm, in writing to you, my children. For this psalm which the Prophet David gave to Jeduthun to sing,(1) I urge you to regard, being delighted myself with its depth of meaning and the excellency of its maxims. For we have learnt in those words we have just shortly touched upon, that both patience in keeping silence and the duty of awaiting a fit time for speaking are taught in this psalm, as well as contempt of riches in the following verses, which things are the chief groundwork of virtues. Whilst, therefore, meditating on this psalm, it has come to my mind to write "on the Duties."
    24. Although some philosophers have written on this subject,--Panaetius,(2) for instance, and his son amongst the Greek, Cicero amongst the Latin, writers--I did not think it foreign to my office to write also myself. And as Cicero wrote for the instruction of his son,(3) so I, too, write to teach you, my children. For I love yon, whom I have begotten in the Gospel, no less than if you were my own true sons. For nature does not make us love more ardently than grace. We certainly ought to love those who we think will be with us for evermore. than those who will be with us in this world only. These often are born unworthy of their race, so as to bring disgrace on their father; but you we chose beforehand, to love. They are loved naturally, of necessity, which is not a sufficiently suitable and constant teacher to implant a lasting love. But ye are loved on the ground of our deliberate choice, whereby a great feeling of affection is combined with the strength of our love: thus one tests what one loves and loves what one has chosen.

CHAPTER VIII.

The word "Duty" has been often used both by philosophers and in the holy Scriptures; from whence it is derived.
    25. SINCE, therefore, the person concerned is one fit to write on the Duties, let us see whether the subject itself stands on the same ground, and whether this word is suitable only to the schools of the philosophers, or is also to be found in the sacred Scriptures. Beautifully has the Holy Spirit, as it happens, brought before us a passage in reading the Gospel to-day, as though He would urge us to write; whereby we are confirmed in our view, that the word officium, "duty," may also be used with us. For when Zacharias the priest was struck dumb in the temple, and could not speak, it is said: "And it came to pass that as soon as the days of his duty [officii] were accomplished, he departed to his own house."(1) We read, therefore, that the word officium, "duty," can be used by us.
    26.(2) And this is not inconsistent with reason, since we consider that the word officium (duty) is derived from efficere (to effect), and is formed with the change of one letter for the sake of euphony; or at any rate that you should do those things which injure [officiant] no one, but benefit all.

CHAPTER IX.

A duty is to be chosen from what is virtuous, and from what is useful, and also from the comparison of the two, one with the other; but nothing is recognized by Christians as virtuous or useful which is not helpful to the future life. This treatise on duty, therefore, will not be superfluous.
    27. THE philosophers considered that duties(3) were derived from what is virtuous and what is useful, and that from these two one should choose the better. Then, they say, it may happen that two virtuous or two useful things will clash together, and the question is, which is the more virtuous, and which the more useful? First, therefore, "duty" is divided into three sections: what is virtuous, what is useful, and what is the better of two. Then, again, these three are divided into five classes; that is, two that are virtuous, two that are useful, and, lastly, the right judgment as to the choice between them. The first they say has to do with the moral dignity and integrity of life; the second with the con-
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veniences of life, with wealth, resources, opportunities; whilst a right judgment must underlie the choice of any Of them. This is what the philosophers say.(1)
    28. But we measure nothing at all but that which is fitting and virtuous, and that by the rule of things future rather than of things present; and we state nothing to be useful but what will help us to the blessing of eternal life; certainly not that which will help us enjoy merely the present time. Nor do we recognize any advantages in opportunities and in the wealth of earthly goods, but consider them as disadvantages if not put aside, and to be looked on as a burden, when we have them, rather than as a loss when expended.
    29. This work of ours, therefore, is not superfluous, seeing that we and they regard duty in quite different ways. They reckon the advantages of this life among the good things, we reckon them among the evil things; for he who receives good things here, as the rich man in the parable, is tormented there; and Lazarus, who endured evil things here, there found comfort.(2) Lastly, those who do not read their writings may read ours if they will--if, that is, they do not require great adornment of language or a skilfully-treated subject, but are satesfied with the simple charm of the subject itself.

CHAPTER X.

What is seemly is often found in the sacred writings long before it appears in the books of the philosophers. Pythagoras borrowed the law of his silence from David. David's rule, however, is the best, for our first duty is to have due measure in speaking.
    30. WE are instructed and taught that "what is seemly"(3) is put in our Scriptures in the first place. (In Greek it is called <greek>prepon</greek>) For we read: "A Hymn be-seems Thee, O God, in Sion," In Greek  this is: <greek>Soi</greek> <greek>preprepeiumnos</greek> <greek>o</greek> <greek>Qeos</greek> <greek>en</greek> <greek>Siwn</greek>.(4)  And the Apostle says: "Speak the things which become sound doctrine."(5) And elsewhere: "For it beseemed Him through Whom are all things and for Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings."(6) 31. Was Panaetius or Aristotle, who also wrote on duty," earlier than David? Why, Pythagoras himself, who lived before the time of Socrates, followed the prophet David's steps and gave his disciples a law of silence. He went so far as to restrain his disciples from the use of speech for five years. David, on the other hand, gave his law, not with a view to impair the gift of nature, but to teach us to take heed to the words we utter. Pythagoras again made his rule, that he might teach men to speak by not speaking. But David made his, so that by speaking we might learn the more how to speak. How can there be instruction without exercise, or advance without practice?
    32. A man wishing to undergo a warlike training daily exercises himself with his weapons. As though ready for action he rehearses his part in the fight and stands forth just as if the enemy were in position before him. Or, with a view to acquiring skill and strength in throwing the javelin, he either puts his own arms to the proof, or avoids the blows of his foes, and escapes them by his watchful attention. The man that desires to navigate a ship on the sea, or to row, tries first on a river. They who wish to acquire an agreeable style of singing and a beautiful voice begin by bringing out their voice gradually by singing. And they who seek to win the crown of victory by strength of body and in a regular wrestling match, harden their limbs by daily practice in the wrestling school, foster their endurance, and accustom themselves to hard work.
    33. Nature herself teaches us this in the case of infants, For they first exercise themselves in the sounds of speech and so learn to speak. Thus these sounds of speech are a kind of practice, and a school for the voice. Let those then who want to learn to take heed in speaking not refuse what is according to nature, but let them use all watchful care; just as those who are on a watch-tower keep on the alert by watching, and not by going to sleep. For everything is made more perfect and strong by exercises proper and suitable to itself.
    34. David, therefore, was not always silent, but only for a time; not perpetually nor to all did he refuse to speak; but he used not to answer the enemy that provoked him, the sinner that exasperated him. As he says elsewhere: "As though he were deaf he heard not them that speak vanity and imagine deceit: and as though he were dumb he opened not his mouth to them."(1) Again, in another place, it is said: "Answer

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not a fool according to his folly, lest thou also be like to him." (1)
    35. The first duty then is to have due measure in our speech. In this way a sacrifice of praise is offered up to God; thus a godly fear is shown when the sacred Scriptures are read; thus parents are honoured. I know well that many speak because they know not how to keep silence. But it is not often any one is silent when speaking does not profit him. A wise man, intending to speak, first carefully considers what he is to say, and to whom he is to say it; also where and at what time. There is therefore such a thing as due measure in keeping silence and also in speaking; there is also such a thing as a due measure in what we do. It is a glorious thing to maintain the right standard of duty.

CHAPTER XI.

It is proved by the witness of Scripture that all duty is either "ordinary" or "perfect." To which is added a word in praise of mercy, and an exhortation to practise it.
    36. EVERY duty is either "ordinary" or "perfect," (2) a fact which we can also confirm by the authority of the Scriptures. For we read in the Gospel that the Lord said: "If thou wilt enter into life, keep the commandments. He saith: Which? Jesus said to him: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother, Thou shalt love thy neighbour as thyself." (8) These are ordinary duties, to which something is wanting.
    37. Upon this the young man says to Him: "All these things have I kept from my youth up, what lack I yet? Jesus said unto him: If thou wilt be perfect, go and sell all thy goods and give to the poor, and thou shalt have treasure in heaven; and come and follow Me." (4) And earlier the same is written, where the Lord says that we must love our enemies, and pray for those that falsely accuse and persecute us, and bless those that curse us. (5) This we are bound to do, if we would be perfect as our Father Who is in heaven; Who bids the sun to shed his rays over the evil and the good, and makes the lands of the whole universe fertile with rain and dew without any distinction. (6) This, then, is a perfect duty (the Greeks call it <greek>katorqwma</greek>), whereby all things are put right which could have any failings in them.
    38. Mercy, also, is a good thing, for it makes men perfect, in that it imitates the perfect Father. Nothing graces the Christian soul so much as mercy; mercy as shown chiefly towards the poor, that thou mayest treat them as sharers in common with thee in the produce of nature, which brings forth the fruits of the earth for use to all. Thus thou mayest freely give to a poor man what thou hast, and in this way help him who is thy brother and companion. Thou bestowest silver; he receives life. Thou givest money; he considers it his fortune. Thy coin makes up all his property.
    39. Further, he bestows more on thee than thou on him, since he is thy debtor in regard to thy salvation. If thou clothe the naked, thou clothest thyself with righteousness; if thou bring the stranger under thy roof, if thou support the needy, he procures for thee the friendship of the saints and eternal habitations. That is no small recompense. Thou sowest earthly things and receivest heavenly. Dost thou wonder at the judgment of God in the case of holy Job? Wonder rather at his virtue, in that he could say: "I was an eye to the blind, and a foot to the lame. I was a father to the poor. Their shoulders were made warm with the skins of my lambs. The stranger dwelt not at my gates, but my door was open to every one that came." (1) Clearly blessed is he from whose house a poor man has never gone with empty hand. Nor again is any one more blessed than he who is sensible of the needs of the poor, and the hardships of the weak and helpless. In the day of judgment he will receive salvation from the Lord, Whom he will have as his debtor for the mercy he has shown.

CHAPTER XII.

To prevent any one from being checked in the exercise of mercy, he shows that God cares for human actions; and proves on the evidence of Job that all wicked men are unhappy in the very abundance of their wealth.
    40. BUT many are kept back from the duty of showing active mercy, because they suppose that God does not care about the actions of men, or that He does not know what we do in secret, and what our conscience has in view. Some again think that His judgment

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in no wise seems to be just; for they see that sinners have abundance of riches, that they enjoy honours, health, and children; while, on the other hand, the just live in poverty and unhonoured, they are without children, sickly in body, and often in grief.
    41. That is no small point. For those three royal friends of Job declared him to be a sinner, because they saw that he, after being rich, became poor; that after having many children, he had lost them all, and that he was now covered with sores and was full of weals, and was a mass of wounds from head to foot. But holy Job made this declaration to them: "If I suffer thus because of my sins, why do the wicked live? They grow old also in riches, their seed is according to their pleasure, their children are before their eyes, their houses are prosperous; but they have no fear; there is no scourge from the Lord on them." (1)
    42. A faint-hearted man, seeing this, is disturbed in mind, and turns his attention away from it. Holy Job, when about to speak in the words of such a one, began thus, saying: "Bear with me, I also will speak; then laugh at me. For if I am found fault with, I am found fault with as a man. Bear, therefore, the burden of my words." (2) For I am going to say (he means) what I do not approve; but I shall utter wrong words to refute you. Or, to translate it in another way: "How now? Am I found fault with by a man?" That is: a man cannot find fault with me because I have sinned, although I deserve to be found fault with; for ye do not find fault with me on the ground of an open sin, but estimate what I deserve for my offences by the extent of my misfortunes. Thus the faint-hearted man, seeing that the wicked succeed and prosper, whilst he himself is crushed by misfortune, says to the Lord: "Depart from me, I desire not the knowledge of Thy ways. (3) What good is it that we serve Him, or what use to hasten to Him? In the hands of the wicked are all good things, but He sees not their works."
    43. Plato has been greatly praised, because in his book "on the State," (4) he has made the person who undertook the part of objector against justice to ask pardon for his words, of which he himself did not approve; and to say that that character was only assumed for the sake of finding out the truth and to investigate the question at issue. And Cicero so far approved of this, that he also, in his book which he wrote "on the Commonwealth," thought something must be said against that idea.
    44. How many years before these did Job live! He was the first to discover this, and to consider what excuses had to be made for this, not for the sake of decking out his eloquence, but for the sake of finding out the truth. At once he made the matter plain, stating that the lamp of the wicked is put out, that their destruction will come; (1) that God, the teacher of wisdom and instruction, is not deceived, but is a judge of the truth. Therefore the blessedness of individuals must not be estimated at the value of their known wealth, but according to the voice of their conscience within them. For this, as a true and uncorrupted judge of punishments and rewards, decides between the deserts of the innocent and the guilty. The innocent man dies in the strength of his own simplicity, in the full possession of his own will; having a soul filled as it were with marrow. (2) But the sinner, though he has abundance in life, and lives in the midst of luxury, and is redolent with sweet scents, ends his life in the bitterness of his soul, and brings his last day to a close, taking with him none of those good things which he once enjoyed--carrying away nothing with him but the price of his own wickedness. (3)
    45. In thinking of this, deny if thou canst that a recompense is paid by divine judgment. The former feels happy in his heart, the latter wretched; that man on his own verdict is guiltless, this one a criminal; that man again is happy in leaving the world, this man grieves over it. Who can be pronounced guiltless that is not innocent in the sight of his own conscience? "Tell me," he says, "where is the Covering of his tabernacle; his token will not be found." (4) The life of the criminal is as a dream. He has opened his eyes. His repose has departed, his enjoyment has fled. Nay, that very repose of the wicked, which even while they live is only seeming, is now in hell, for alive they go down into hell.
    46. Thou seest the enjoyments of the sinner; but question his conscience. Will he not be more foul than any sepulchre? Thou beholdest his joy, thou admirest the bodily health of his children, and the amount of his wealth; but look within at the sores and wounds of his soul, the sadness of his heart. And what shall I say of his wealth, when

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thou readest: "For a man's life consisteth not in the abundance of the things which he possesseth"? (1) When thou knowest, that though he seems to thee to be rich, to himself is poor, and in his own person refutes thy judgment? What also shall I say of the number of his children and of his freedom from pain--when he is full of grief and decides that he will have no heir, and does not wish that those who copy his ways should succeed him? For the sinner really leaves no heir. Thus the wicked man is a punishment to himself, but the upright man is a grace to himself--and to either, whether good or bad, the reward of his deeds is paid in his own person.

CHAPTER XIII.

The ideas of those philosophers are refuted who deny to God the care of the whole world, or of any of its parts.
    47. BUT let us return to our point, lest we seem to have lost sight of the break we made in answering the ideas of those who, seeing some wicked men, rich, joyous, full of honours, and powerful, whilst many upright men are in want and are weak,--suppose therefore that God either cares nothing about us (which is what the Epicureans say), or that He is ignorant of men's actions as the wicked say--or that, if He knows all things, He is an unjust judge in allowing  the good to be in want and the wicked to have abundance. But it did not seem out of place to make a digression to meet an idea of this kind and to contrast it with the feelings of those very persons whom they consider happy--for they think themselves wretched. I suppose they would believe themselves more readily than us.
    48. After this digression I consider it an easy matter to refute the rest--above all the declaration of those who think that God has no care whatever for the world. For instance, Aristotle declares that His providence extends only to the moon. But what workman is there who gives no care to his work? Who would forsake and abandon what he believes himself to have produced? If it is derogatory to rule, is it not more so to have created?  Though there is no wrong involved in not creating anything, it is surely the height of cruelty not to care for what one has created.
    49. But if some deny God to be the Creator, and so count themselves amongst the beasts and irrational creatures, what shall we say of those who condemn themselves to such indignity? They themselves declare that God pervades all things, that all depend upon His power, that His might and majesty penetrate all the elements, --lands, heaven, and seas; yet they think it derogatory to Him to enter into man's spirit, which is the noblest thing He has given us, and to be there with the full knowledge of the divine Majesty.
    50. But philosophers who are held to be reasonable laugh at the teacher (1) of these ideas as besotted and licentious. But what shall I say of Aristotle's idea? He thinks that God is satisfied with His own narrow bounds, and lives within the prescribed limits of His kingdom. This, however, is also what the poets' tales tell us. For they relate that the world is divided between three gods, so that it has fallen to the lot of one to restrain and rule heaven, to another the sea, and to a third the lower regions. They have also to take care not to stir up war one with the other by allowing thoughts and cares about the belongings of others to take hold of them. In the same way, Aristotle also declares that God has no care for the earth, as He has none for the sea or the lower regions. How is it that these philosophers shut out of their ranks the poets whose footsteps they follow? (2)

CHAFFER XIV.

Nothing escapes God's knowledge. This is proved by the witness of the Scriptures and the analogy of the sun, which, although created, yet by its light or heat enters into all things.
    51. NEXT comes the answer to the question, whether God, not having failed to show care for His work, now fails to have knowledge of it? Thus it is written: "He that planted the ear, shall He not hear? He that made the eye, shall He not regard?" (3)
    52. This false idea was not unknown to the holy prophets. David himself introduces men to speak whom pride has filled and claimed for its own. For what shows greater pride than when men who are living in sin think it unfit that other sinners should live, and say: "Lord, how long shall the ungodly, how long shall the ungodly

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triumph?" (1)  And later on: "And yet they say, the Lord shall not see: neither shall the God of Jacob regard it.'' (2) Whom the prophet answers, saying: "Take heed, ye unwise among the people: O ye fools, when will ye understand? He that planted the ear, shall He not hear? or He that made the eye, shall He not see? He that rebuketh the nations, shall He not punish? -- He that teacheth man knowledge? The Lord knoweth the thoughts of man that they are vain." (3) Does He Who discerns whatsoever is vain not know what is holy, and is He ignorant of what He Himself has made? Can the workman be ignorant of his own work? This one is a man, yet he discerns what is hidden in his work; and God--shall He not know His own work? Is there more depth, then, in the work than in its author? Has He made something superior to Himself; the value of which, as its Author, He was ignorant of, and whose condition He knew not, though He was its Director? So much for these persons.
    53. But we are satisfied with the witness of Him Who says: "I search out the heart and the reins." (4) In the Gospel, also, the Lord Jesus says: "Why think ye evil in your hearts? For He knew they were thinking evil." (5) The evangelist also witnesses to this, saying: "For Jesus knew their thoughts." (6)
    54. The idea of these people will not trouble us much if we look at their actions. They will not have Him to be judge over them, Whom nothing deceives; they will not grant to Him the knowledge of things hidden, for they are afraid their own hidden things may be brought to light. But the Lord, also, "knowing their works, has given them over unto darkness. In the night," he says, "he will be as a thief, and the eye of the adulterer will watch for the darkness, saying, No eye shall see me; he hath covered up his face." (7) For every one that avoids the light loves darkness, seeking to be hid, though he cannot be hid from God, Who knows not only what is transacted, but also what will be thought of, both in the depths of space and in the minds of men. Thus, again, he who speaks in the book Ecclesiasticus says: "Who seeth me? The darkness hath covered me, and the walls have hidden me; whom do I fear?" (8) But although lying on his bed he may think thus, he is caught where he never thought of it. "It shall be," it says, "a shame to him because he knew not what the fear of the Lord was." (1)
    55. But what can be more foolish than to suppose that anything escapes God's notice, when the sun which supplies the light enters even hidden spots, and the strength of its heat reaches to the foundations of a house and its inner chambers? Who can deny that the depths of the earth, which- the winter's ice has bound together, are warmed by the mildness of spring? Surely the very heart of a tree feels the force of heat or cold, to such an extent that its roots are either nipped with the cold or sprout forth in the warmth of the sun. In short, wherever the mildness of heaven smiles on the earth, there the earth produces in abundance fruits of different kinds.
    56. If, then, the sun's rays pour their light over all the earth and enter into its hidden spots; if they cannot be checked by iron bars or the barrier of heavy doors from getting within, how can it be impossible for the Glory of God, which is instinct with life, to enter into the thoughts and hearts of men that He Himself has created? And how shall it not see what He Himself has created? Did He make His works to be better and more powerful than He Himself is, Who made them (in this event) so as to escape the notice of their Creator whensoever they will? Did He implant such perfection and power in our mind that He Himself could not comprehend it when He wished?

CHAPTER XV.

Those who are dissatisfied with the fact that the good receive evil, and the evil good, are shown by the example of Lazarus, and on the authority of Paul, that punishments and rewards are reserved for a future life.
    57. WE have fully discussed two questions; and this discussion, as we think, has not turned out quite unfavourably for us. A third question yet remains; it is this: Why do sinners have abundance of wealth and riches, and fare sumptuously, and have no grief or sorrow; whilst the upright are in want, and are punished by the loss of wives or children? Now, that parable in the Gospel ought to satisfy persons like these; (2) for the rich man was clothed in purple and fine linen, and dined sumptuously every day; but the beggar, full of sores, used to gather the crumbs of his table. After the death of

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the two, however, the beggar was in Abraham's bosom in rest; the rich man Was in torment. Is it not plain from this that rewards and punishments according to deserts await one after death?
    58. And surely this is but right. For in a contest there is much labour needed--and after the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well; He says: "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing." (1) "In that day," he says, He will give it--not here. Here he fought, in labours, in dangers, in shipwrecks, like a good wrestler; for he knew how that "through much tribulation we must enter into the kingdom of God." (2) Therefore no one can receive a reward, unless he has striven lawfully; nor is the victory a glorious one, unless the contest also has been toilsome.

CHAFFER XVI.

To confirm what has been said above about rewards and punishments, he adds that it is not strange if there is no reward reserved for some in the future; for they do not labour here nor struggle. He goes on to say also that for this reason temporal goods are granted to these persons, so that they may have no excuse whatever.
    59. Is not he unjust who gives the reward before the end of the contest? Therefore the Lord says in the Gospel: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." (3) He said not: "Blessed are the rich," but "the poor." By the divine judgment blessedness begins there whence human misery is supposed to spring. "Blessed are they that hunger, for they shall be filled; Blessed are they that mourn, for they shall be comforted; Blessed are the merciful, for God will have mercy on them; Blessed are the pure in heart, for they shall see God; Blessed are they that are persecuted for righteousness' sake, for theirs is the kingdom of heaven; Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you for righteousness' sake. Rejoice and be exceeding glad, for plentiful is your reward in heaven." (4) A reward future and not present,--in heaven, not on earth,--has He promised shall be given. What further dost thou expect? What further is due? Why dost thou demand the crown with so much haste, before thou dost conquer? Why dost thou desire to shake off the dust and to rest? Why dost thou long to sit at the feast before the course is finished? As yet the people are looking on, the athletes are in the arena, and thou --dost thou already look for ease?
    60. Perhaps thou sayest: Why Are the wicked joyous? why do they live in luxury? why do they not toil with me? It is because they who have not put down their names to strive for the crown are not bound to undergo the labours of the contest. They who have not gone down into the race-course do not anoint themselves with oil nor get covered with dust. For those whom glory awaits trouble is at hand. The perfumed spectators are wont to look on, not to join in the struggle, nor to endure the sun, the hear, the dust, and the showers. Let the athletes say to them: Come, strive with us. The spectators will but answer: We sit here now to decide about you, but you, if you conquer, will gain the glory of the crown and we shall not.
    61. They, then, who have devoted themselves to pleasures, luxury, robbery, gain, or honours are spectators rather than combatants. They have the profit of labour, but not the fruits of virtue. They love their ease; by cunning and wickedness they heap up riches; but they will pay the penalty of their iniquity, though it be late. Their rest will be in hell, thine in heaven; their home in the grave, thine in paradise. Whence Job said beautifully that they watch in the tomb, (1) for they cannot have the calm of quiet rest which he enjoys who shall rise again.
    62. Do not, therefore, understand, or speak, or think as a child; nor as a child claim those things now which belong to a future time. The crown belongs to the perfect. Wait till that which is perfect is come, when thou mayest know--not through a glass as in a riddle, but face to face (2)--the very form of truth made clear. Then will be made known why that person was rich who was wicked and a robber of other men's goods, why another was powerful, why a third had many children, and yet a fourth was loaded with honours.
    63. Perhaps all this happens that the question may be asked of the robber: Thou

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wast rich, wherefore didst thou seize on the goods of others? Need did not force thee poverty did not drive thee to it. Did I not make thee rich, that thou mightest have no excuse? So, too, it may be said to a person of power: Why didst thou not aid the widow the orphans also, when enduring wrong? Wast thou powerless? Couldst thou not help? I made thee for this purpose, not that thou mightest do wrong, but that thou mightest check it. Is it not written for thee "Save him that endureth wrong?" (1) Is it not written for thee: "Deliver the poor and needy out of the hand of the sinner"? (2) It may be said also to the man who has abundance of good things: I have blessed thee with children and honours; I have granted thee health of body; why didst thou not follow my commands? My servant, what have I done to thee, or how have I grieved thee? Was it not I that gave thee children, bestowed honours, granted health to thee? Why didst thou deny me? Why didst thou suppose that thy actions would not come to my knowledge? Why didst thou accept my gifts, yet despise my commands?
    64. We can gather the same from the example of the traitor Judas. He was chosen among the Twelve Apostles, and had charge of the money bag, to lay it out upon the poor, (3) that it might not seem as though he had betrayed the Lord because he was unhonoured or in want. Wherefore the Lord granted him this office, that He might also be justified in him; he would be guilty of a greater fault, not as one driven to it by wrong done to him, but as one misusing grace.

CHAPTER XVII.

The duties of youth, and examples suitable to that age,
are next put forth.

    65. SINCE it has been made sufficiently plain that there will be punishment for wickedness and reward for virtue, let us proceed to speak of the duties which have to be borne in mind from our youth up, (4) that they may grow with our years. (5) A good youth ought to have a fear of God, to be subject to his parents, to give honour to his elders, to preserve his purity; he ought not to despise humility, but should love forbearance and modesty. All these are an ornament to youthful years. For as seriousness is the true grace of an old man, and ardour of a young man, so also is modesty, as though by some gift of nature, well set off in a youth.
    66. Isaac feared the Lord, as was indeed but natural in the son of Abraham; being subject also to his father to such an extent that he would not avoid death in opposition to his father's will. (1) Joseph also, though he dreamed that sun and moon and stars made obeisance to him, yet was subject to his father's will with ready obedience. (2) So chaste was he, he would not hear even a word unless it were pure; humble was he even to doing the work of a slave, modest, even to taking flight, enduring, even to bearing imprisonment, so forgiving of wrong as even to repay it with good, Whose modesty was such, that, when seized by a woman, he preferred to leave his garment in her hands in flight, rather than to lay aside his modesty. (3) Moses, (4) also, and Jeremiah, (5) chosen by the Lord to declare the words of God to the people, were for avoiding, through modesty, that which through grace they could do.

CHAPTER XVIII.

On the different functions of modesty. How it should qualify both speech and silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one's gait should be in accordance with that same virtue, and how careful one must be that nothing immodest come forth from one's mouth, or be noticed in one's body. All these points are illustrated with very appropriate examples.
    67. LOVELY, then, is the virtue of modesty, and sweet is its grace! It is seen not only in actions, but even in our words, (6) so that we may not go beyond due measure in speech, and that our words may not have an unbecoming sound. The mirror of our mind often enough reflects its image in our words. Sobriety weighs out the sound even of our voice, for fear that too loud a voice should offend the ear of any one. Nay, in singing itself the first rule is modesty, and the same is true in every kind of speech, too, so that a man may gradually learn to praise God, or to sing songs, or even to speak, in that the principles of modesty grace his advance. 68. Silence, again, wherein all the other

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virtues rest, is the chief act of modesty. Only, if it is supposed to be a sign of a childish or proud spirit, it is accounted a reproach; if a sign of modesty, it is reckoned for praise. Susanna was silent in danger,(1) and thought the loss of modesty was worse than loss of life. She did not consider that her safety should be guarded at the risk of her chastity. To God alone she spoke, to Whom she could speak out in true modesty. She avoided looking on the face of men. For there is also modesty in the glance of the eye, which makes a woman unwilling to look upon men, or to be seen by them.
    69. Let no one suppose that this praise belongs to chastity alone. For modesty is the companion of purity, in company with which chastity itself is safer. Shame, again, is good as a companion and guide of chastity, inasmuch as it does not suffer purity to be defiled in approaching even the outskirts of danger. This it is that, at the very outset of her recognition, commends the Mother of the Lord to those who read the Scriptures, and, as a credible witness, declares her worthy to be chosen to such an office. For when in her chamber, alone, she is saluted by the angel, she is silent, and is disturbed at his entrance,(2) and the Virgin's face is troubled at the strange appearance of a man's form. And so, though she was humble, yet it was not because of this, but on account of her modesty, that she did not return his salutation, nor give him any answer, except to ask, when she had learnt that she should conceive the Lord, how this should be. She certainly did not speak merely for the sake of making a reply.
    70. In our very prayers, too, modesty is most pleasing, and gains us much grace from our God. Was it not this that exalted the publican, and commended him, when he dared not raise even his eyes to heaven?(3) So he was justified by the judgment of the Lord rather than the Pharisee, whom overweening pride made so hideous. "Therefore let us pray in the incorruptibility of a meek and quiet spirit, which is in the sight of God of great price,"(4) as St. Peter says. A noble thing, then, is modesty, which, though giving up its rights, seizing on nothing for itself, laying claim to nothing, and in some ways somewhat retiring within the sphere of its own powers, yet is rich in the sight of God, in Whose sight no man is rich. Rich is modesty, for it is the portion of God. Paul also bids that prayer be offered up with modesty and sobriety.(1) He desires that this should be first, and, as it were, lead the way of prayers to come, so that the sinner's prayer may not be boastful, but veiled, as it were, with the blush of shame, may merit a far greater degree of grace, in giving way to modesty at the remembrance of its fault.
    71. Modesty must further be guarded in our very movements and gestures and gait.(2) For the condition of the mind is often seen in the attitude of the body. For this reason the hidden man of our heart (our inner self) is considered to be either frivolous, boastful, or boisterous, or, on the other hand, steady, firm, pure, and dependable. Thus the movement of the body is a sort of voice of the soul.
    72. Ye remember, my children, that a friend of ours who seemed to recommend himself by his assiduity in his duties, yet was not admitted by me into the number of the clergy, because his gestures were too unseemly. Also that I bade one, whom I found already among the clergy, never to go in front of me, because he actually pained me by the seeming arrogance of his gait. That is what I said when he returned to his duty after an offence committed. This alone I would not allow, nor did my mind deceive me. For both have left the Church. What their gait betrayed them to be, such were they proved to be by the faithlessness of their hearts. The one forsook his faith at the time of the Arian troubles; the other, through love of money, denied that he belonged to us, so that he might not have to undergo sentence at the hands of the Church. In their gait was discernible the semblance of fickleness, the appearance, as it were, of wandering buffoons.
    73. Some there are who in walking perceptibly copy the gestures of actors,(3) and act as though they were bearers in the processions, and had the motions of nodding statues, to such an extent that they seem to keep a sort of time, as often as they change their step.
    74. Nor do I think it becoming to walk hurriedly, except when a case of some danger demands it, or a real necessity. For we often see those who hurry come up panting, and with features distorted. But if there is no reason for the need of such hurry, it gives cause for just offence. I am not, however,

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talking of those who have to hurry now and then for some particular reason, but of those to whom, by the yoke of constant habit, it has become a second nature. In the case of the former I cannot approve of their slow solemn movements, which remind one of the forms of phantoms. Nor do I care for the others with their headlong speed, for they put one in mind of the ruin of outcasts.
    75. A suitable gait is that wherein there is an appearance of authority and weight and dignity, and which has a calm collected bearing. But it must be of such a character that all effort and conceit may be wanting, and that it be simple and plain. Nothing counterfeit is pleasing. Let nature train our movements. If indeed there is any fault in our nature, let us mend it with diligence. And, that artifice may be wanting, let not amendment be wanting.
    76. But if we pay so much attention to things like these, how much more careful ought we to be to let nothing shameful proceed out of our mouth, for that defiles a man terribly. It is not food that defiles, but unjust disparagement of others and foul words. These things are openly shameful. In our office indeed must no word be let fall at all unseemly, nor one that may give offence to modesty. But not only ought we to say nothing unbecoming to ourselves, but we ought not even to lend our ears to words of this sort. Thus Joseph fled and left his garment, that he might hear nothing inconsistent with his modesty.(2) For he who delights to listen, urges the other on to speak.
    77. To have full knowledge of what is foul is in the highest degree shameful. To see anything of this sort, if by chance it should happen, how dreadful that is! What, therefore, is displeasing to us in others, can that be pleasing in ourselves? Is not nature herself our teacher, who has formed to perfection every part of our body, so as to provide for what is necessary and to beautify and grace its form? However she has left plain and open to the sight those parts which are beautiful to look upon; among which, the head, set as it were above all, and the pleasant lines of the figure, and the appearance of the face are prominent, whilst their usefulness for work is ready to hand. But those parts in which there is a compliance with the necessities of nature, she has partly put away and hidden in the body itself, lest they should present a disgusting appearance, and partly, too, she has taught and persuaded us to cover them.(3)
    78. Is not nature herself then a teacher of modesty? Following her example, the modesty of men, which I suppose(1) is so called from the mode of knowing what is seemly,(2) has covered and veiled what it has found hid in the frame of our body; like that door which Noah was bidden to make in the side of the ark;(3) wherein we find a figure of the Church, and also of the human body, for through that door the remnants of food were cast out. Thus the Maker of our nature so thought of our modesty, and so guarded what was seemly and virtuous in our body, as to place what is unseemly behind, and to put it out of the sight of our eyes. Of this the Apostle says well: "Those members of the body which seem to be more feeble are necessary, and those members of the body which we think to be less honourable, upon these we bestow more abundant honour, and our uncomely parts have more abundant comeliness."(4) Truly, by following the guidance of nature, diligent care has added to the grace of the body. In another place(5) I have gone more fully into this subject, and said that not only do we hide those parts which have been given us to hide, but also that we think it unseemly to mention by name their description, and the use of those members.
    79. And if these parts are exposed to view by chance, modesty is violated; but if on purpose, it is reckoned as utter shamelessness. Wherefore Ham, Noah's son, brought disgrace upon himself; for he laughed when he saw his father naked, but they who covered their father received the gift of a blessing.(6) For which cause, also, it was an ancient custom in Rome, and in many other states as well, that grown-up sons should not bathe with their parents, or sons-in-law with their fathers-in-law,(7) in order that the great duty of reverence for parents should not be weakened. Many, however, cover themselves so far as they can in the baths, so that, where the whole body is bare, that part of it at least may be covered.
    80. The priests, also, under the old law, as we read in Exodus, wore breeches, as it was told Moses by the Lord: "And thou shalt make them linen breeches to cover their shame: from the loins even to the thighs they shall reach, and Aaron and his sons shall wear them, when they enter into the tabernacle of witness, and when they

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come unto the altar of the holy place to offer sacrifice, that they lay not sin upon themselves and die."(1) Some of us are said still to observe this, but most explain it spiritually, and suppose it was said with a view to guarding modesty and preserving chastity.

CHAPTER XlX.

How should seemliness be represented by a speaker? Does beauty add anything to virtue, and, if so, how much? Lastly, what care should we take that nothing conceited or effeminate be seen in us?
    81. IT has given me pleasure to dwell somewhat at length on the various functions of modesty; for I speak to you who either can recognize the good that is in it in your own cases, or at least do not know its loss. Fitted as it is for all ages, persons, times, and places, yet it most beseems youthful and childish years.
    82. But at every age we must take care that all we do is seemly and becoming, and that the course of our life forms one harmonious and complete whole. Wherefore Cicero(2) thinks that a certain order ought to be observed in what is seemly. He says that this lies in beauty, order, and in appointment fitted for action. This, as he says, it is difficult to explain in words, yet it can be quite sufficiently understood.
    83. Why Cicero should have introduced beauty, I do not quite understand; though it is true he also speaks in praise of the powers of the body. We certainly do not locate virtue in the beauty of the body, though, on the other hand, we do recognize a certain grace, as when modesty is wont to cover the face with a blush of shame, and to make it more pleasing. For as a workman is wont to work better the more suitable his materials are, so modesty is more conspicuous in the comeliness of the body. Only the comeliness of the body should not be assumed; it should be natural and artless, unstudied rather than elaborated, not heightened by costly and glistening garments, but just clad in ordinary clothing, One must see that nothing is wanting that one's credit or necessity demands, whilst nothing must be added for the sake of splendour.
    84. The voice, too, should not be languid, nor feeble, nor womanish in its tone,--such a tone of voice as many are in the habit of using, under the idea of seeming important. It should preserve a certain quality, and rhythm, and a manly vigour. For all to do what is best suited to their character and  sex, that is to attain to beauty of life. This is the best order for movements, this the employment fitted for every action. But as I cannot approve of a soft or weak tone of voice, or an effeminate gesture of the body, so also I cannot approve of what is boorish and rustic. Let us follow nature. The imitation of her provides us with a principle  of training, and gives us a pattern of virtue.

CHAPTER XX.

If we are to preserve our modesty we must avoid fellowship with profligate men, also the banquets of strangers, and intercourse with women; our leisure time at home should be spent in pious and virtuous pursuits.
    85. MODESTY has indeed its rocks--not any that she brings with her, but those, I mean, which she often runs against, as when we associate with profligate men, who, under the form of pleasantry, administer poison to the good. And the latter, if they are very constant in their attendance at banquets and games, and often join in jests, enervate that manly gravity of theirs. Let us then take heed that, in wishing to relax our minds, we do not destroy all harmony, the blending as it were of all good works. For habit quickly bends nature in another direction.
    86. For this reason I think that what ye wisely do is befitting to the duties of clerics, and especially to those of the priesthood--namely, that ye avoid the banquets of strangers, but so that ye are still hospitable to travellers, and give no occasion for reproach by reason of your great care in the matter. Banquets with strangers engross one's attention, and soon produce a love for feasting. Tales, also, of the world and its pleasures often creep in. One cannot shut one's ears; and to forbid them is looked on as a sign of haughtiness. One's glass, too, even against one's will, is filled time after time. It is better surely to excuse oneself once for all at one's own home, than often at another's. When one rises sober, at any rate one's presence need not be condemned by the insolence of another.
    87. There is no need for the younger clergy to go to the houses of widows or virgins, except for the sake of a definite visit, and in that case only with the eider clergy, that is, with the bishop, or, if the matter be somewhat important, with the priests. Why

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should we give room to the world to revile? What need is there for those frequent visits to give ground for rumours? What if one of those women should by chance fall? Why shouldst thou undergo the reproach of another's fall? How many even strong men have been led away by their passions? How many are there who have not indeed yielded to sin, but have given ground for suspicion?
    88. Why dost thou not spend the time which thou hast free from thy duties in the church in reading? Why dost thou not go back again to see Christ? Why dost thou not address Him, and hear His voice? We address Him when we pray, we hear Him when we read the sacred oracles of God. What have we to do with strange houses? There is one house which holds all. They who need us can come to us. What have we to do with tales and fables? An office to minister at the altar of Christ is what we have received; no duty to make ourselves agreeable to men has been laid upon us.
    89. We ought to be humble, gentle, mild, serious, patient. We must keep the mean in all things, so that a calm countenance and quiet speech may show that there is no vice in our lives.

CHAPTER XXI.

We must guard against anger, before it arises; if it has already arisen we must check and calm it, and if we cannot do this either, at least we should keep our tongue from abuse, so that our passions may be like boys' quarrels. He relates what Archites said, and shows that David led the way in this matter, both in his actions and in his writings.
    90. LET anger be guarded against.(1) If it cannot, however, be averted, let it be kept within bounds. For indignation is a terrible incentive to sin. It disorders the mind to such an extent as to leave no room for reason. The first thing, therefore, to aim at, if possible, is to make tranquillity of character our natural disposition by constant practice, by desire for better things, by fixed determination. But since passion is to a large extent implanted in our nature and character, so that it cannot be uprooted and avoided, it must be checked by reason, if, that is, it can be foreseen. And if the mind has already been filled with indignation before it could be foreseen or provided against in any way, we must consider how to conquer the passion of the mind, how to restrain our anger, that it may no more be so filled. Resist wrath, if possible; if not, give way, for it is written: "Give place to wrath."(1)
    91. Jacob dutifully gave way to his brother when angry, and to Rebecca; that is to say, taught by counsels of patience, he preferred to go away and live in foreign lands, rather than to arouse his brother's anger; and then to return only when he thought his brother was appeased.(2) Thus it was that he found such great grace with God. With what offers of willing service, with what gifts, did he reconcile his brother to himself again, so that he should not remember the blessing which had been taken away from him, but should only remember the reparation now offered?(3)
    92. If, then, anger has got the start, and has already taken possession of thy mind, and mounted into thy heart, forsake not thy ground. Thy ground is patience, it is wisdom, it is reason, it is the allaying of indignation. And if the stubbornness of thy opponent rouses thee, and his perverseness drives thee to indignation: if thou canst not calm thy mind, check at least thy tongue. For so it is written: "Keep thy tongue from evil, and thy lips that they speak no guile. Seek peace and pursue it."(4) See the peace of holy Jacob, how great it was! First, then, calm thy mind. If thou canst not do this, put a restraint upon thy tongue. Lastly, omit not to seek for reconciliation. These ideas the speakers of the world have borrowed from us, and have set down in their writings. But he who said it first has the credit of understanding its meaning.
    93. Let us then avoid or at any rate check anger, so that we may not lose our share of praise, nor yet add to our list of sins. It is no light thing to calm one's anger. It is no less difficult a thing than it is not to be roused at all. The one is an act of our own will, the other is an effect of nature. So quarrels among boys are harmless, and have more of a pleasant than a bitter character about them. And if boys quickly come to quarrel one with the other, they are easily calmed down again, and quickly come together with even greater friendliness. They do not know how to act deceitfully and artfully. Do not condemn these children, of whom the Lord says: "Except ye be converted and become as this child, ye shall not enter into the kingdom of heaven."(5) So also the Lord Himself, Who is the Power of God, as a Boy, when He was reviled, reviled not again,

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when He was struck, struck not back.(1) Set then thy mind on this--like a child never to keep an injury in mind, never to show malice, but that all things may be done blamelessly by thee. Regard not the return made thee by others. Hold thy ground. Guard the simplicity and purity of thy heart. Answer not an angry man according to his anger, nor a foolish man according to his folly. One fault quickly calls forth another. If stones are rubbed together, does not fire break forth?
    94. The heathen--(they are wont to exaggerate everything in speaking)--make much of the saying of the philosopher Archires(2) of Tarentum, which he spoke to his bailiff: "O you wretched man, how I would punish you, if I were not angry." But David already before this had in his indignation held back his armed hand. How much greater a thing it is not to revile again, than not to avenge oneself! The warriors, too, prepared to take vengeance against Nabal, Abigail restrained by her prayers.(5) From whence we perceive that we ought not only to yield to timely entreaties, but also to be pleased with them. So much was David pleased that he blessed her who intervened, because he was restrained from his desire for revenge.
    95. Already before this he had said of his enemies: "For they cast iniquity upon me, and in their wrath they were grievous to me."(4) Let us hear what he said when overwhelmed in wrath: "Who will give me wings like a dove, and I will flee away and be at rest."(5) They kept provoking him to anger, bat he sought quietness.
    96. He had also said: Be ye angry and sin not."(6) The moral teacher who knew that the natural disposition should rather be guided by a reasonable course of teaching, than be eradicated, teaches morals, and says: "Be angry where there is a fault against which ye ought to be angry." For it is impossible not to be roused up by the baseness of many things;(7) otherwise we might be accounted, not virtuous, but apathetic and neglectful. Be angry therefore, so that ye keep free from fault, or, in other words: If ye are angry, do not sin, but overcome wrath with reason. Or one might put it thus: If ye are angry, be angry with yourselves, because ye are roused, and ye will not sin. For he who is angry with himself, because he has been so easily roused, ceases to be angry with another. But he who wishes to prove his anger is righteous only gets the more inflamed, and quickly falls into sin. "Better is he," as Solomon. says, "that restraineth his anger, than he that taketh a city,"(1) for anger leads astray even brave men.
    97. We ought therefore to take care that we do not get into a flurry, before reason prepares our minds. For oftentimes anger or distress or fear of death almost deprives the soul of life, and beats it down by a sudden blow. It is therefore a good thing to anticipate this by reflection, and to exercise the mind by considering the matter. So the mind will not be roused by any sudden disturbance, but will grow calm, being held in by the yoke and reins of reason.

CHAPTER XXII.

on reflection and passion, and on observing propriety of speech, both in ordinary conversation and in holding discussions.
    98. THERE are two kinds of mental motions(2)--those of reflection and of passion. The one has to do with reflection, the other with passion. There is no confusion one with the other, for they are markedly different and unlike. Reflection has to search and as it were to grind out the truth. Passion prompts and stimulates us to do something. Thus by its very nature reflection diffuses tranquillity and calm; and passion sends forth the impulse to act. Let us then be ready to allow reflection on good things to enter into our mind, and to make passion submit to reason (if indeed we wish to direct our minds to guard what is seemly), lest desire for anything should shut out reason. Rather let reason test and see what befits virtue.
    99. And since we have said that we must aim at the observance of what is seemly,(3) so as to know what is the due measure in our words and deeds, and as order in speech rather than in action comes first; speech is divided into two kinds: first, as it is used in friendly conversation, and then in the treatment and discussion of matters of faith and justice. In either case we must take care that there is no irritation. Our language should he mild and quiet, and full of kindness and courtesy and free from insult. Let there be no obstinate disputes in our familiar conversations, for they are wont

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only to bring up useless subjects, rather than to supply anything useful. Let there be discussion without wrath, urbanity without bitterness, warning without sharpness, advice without giving offence. And as in every action of our life we ought to take heed to this, in order that no overpowering impulse of our mind may ever shut out reason (let us always keep a place for counsel), so, too, ought we to observe that rule in our language, so that neither wrath nor hatred may be aroused, and that we may not show any signs of our greed or sloth.
    100. Let our language be of this sort, more especially when we are speaking of the holy Scriptures. For of what ought we to speak more often than of the best subject of conversation, of its exhortation to watch-fulness, its care for good instruction? Let us have a reason for beginning, and let our end be within due limits.(1) For a speech that is wearisome only stirs up anger. But surely it is most unseemly that when every kind of conversation generally gives additional pleasure, this should give cause of offence!
    101. The treatment also of such subjects as the teaching of faith, instruction on self-restraint, discussion on justice, exhortation to activity, must not be taken up by us and fully gone into all at one time, but must be carried on in course, so far as we can do it, and as the subject-matter of the passage allows. Our discourse must not be too lengthy, nor too soon cut short, for fear the former should leave behind it a feeling of aversion, and the latter produce carelessness and neglect. The address should be plain and simple, clear and evident, full of dignity and weight; it should not be studied or too refined, nor yet, on the other hand, be unpleasing and rough in style.

CHAPTER XXIII.

Jests, although at times they may be quite proper, should be altogether banished among clerics. The voice should be plain and frank.
    102. MEN of the world give many further rules about the way to speak,(2) which I think we may pass over; as, for instance, the way jesting should be conducted.(3) For though at times jests may be proper and pleasant, yet they are unsuited to the clerical life. For how can we adopt those things which we do not find in the holy Scriptures?
    103. We must also take care that in relating stories we do not alter the earnest purpose of the harder rule we have set before us "Woe unto you that laugh, for ye shall weep,"(1) says the Lord. Do we seek for something to laugh at, that laughing here we may weep hereafter? I think we ought to avoid not only broad jokes, but all kinds of jests, unless perchance it is not unfitting at the time for our conversation to be agreeable and pleasant.
    104. In speaking of the voice, I certainly think it ought to be plain and clear.(2) That it should be musical is a gift of nature, and is not to be won by exertion. Let it be distinct in its pronunciation and full of a manly vigour, but let it be free from a rough and rustic twang. See, too, that it does not assume a theatrical accent, but rather keeps true to the inner meaning of the words it utters.

CHAPTER XXIV.

There are three things to be noticed in the actions of our life. First, our passions are to be controlled by our reason; next, we ought to observe a suitable moderation in our desires; and, lastly, everything ought to be done at the fight time and m the proper order. All these qualities shone forth so conspicuously in the holy men of Old Testament time, that it is evident they were well furnished with what men call the cardinal virtues.
    105. I THINK I have said enough on the art of speaking. Let us now consider what beseems an active life. We note that there are three things(3) to be regarded in connection with this subject. One is, that passion should not resist our reason. In that way only can our duties be brought into line with what is seemly. For if passion yields to reason we can easily maintain what is seemly in our duties. Next, we must take care rest, either by showing greater zeal or less than the matter we take up demands, we look as though we were taking up a small matter with great parade or were treating a great matter with but little care. Thirdly, as regards moderation in our endeavours and works, and also with regard to order in doing things and in the right timing of things, I think that everything should be open and straightforward.
    106. But first comes that which I may call the foundation of all namely, that our passions should obey our reason. The second

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and third are really the same--moderation in either case. There is room with us for the survey of a pleasing form, which is accounted beauty, and the consideration of dignity. Next follows the consideration of the order and the timing of things. These, then, are the three points, and we must see whether we can show them in perfection in any one of the saints.
    107. First there is our father Abraham,(1) who was formed and called for the instruction of generations to come. When bidden to go forth from his own country and kindred and from his father's house, though bound and held back by many ties of relationship, did he not give proof that ill him passion was subject to reason? Who does not delight in the sweet charms of his native land, his kindred, and his own home? Their sweetness then delighted him. But the thought of the heavenly command and of an eternal reward influenced him more. Did he not reflect that he could not take his wife with him without the greatest danger, unused as she was to hardships, and so tender to bear insults, and so beautiful as to be likely to arouse the lust of profligate men? Yet he decided somewhat deliberately to undergo all this rather than to escape it by making excuses. Lastly, when he had gone into Egypt, he advised her to say she was his sister, not his wife.
    108. See here what passions are at work! He feared for the chastity of his wife, he feared for his own safety, he had his suspicions about the lust of the Egyptians, and yet the reasonableness of performing his duty to God prevailed with him. For. he thought that by the favour of God he could be safe everywhere, but if he offended the Lord he could not abide unharmed even at home. Thus reason conquered passion, and brought it into subjection to itself.
    109. When his nephew was taken captive,(2) without being terrified or dismayed at the hordes of so many kings, he resumed the war. And after the victory was gained he refused his share of the spoil, which he himself had really won. Also, when a son was promised him, though he thought of the lost vigour of his body, now as good as dead, and the barrenness of his wife, and his own great age, he believed God, though it was against the law of nature.(3)
    110. Note how everything meets together here. Passion was not wanting, but it was checked. Here was a mind equable in action, which neither treated great things as unimportant or little things as great. Here there was moderation in different affairs, order in things, fitness of occasion, due measure in words. He was foremost in faith, conspicuous in virtue, vigorous in battle, in victory not greedy, at home hospitable, and to his wife attentive.
    111. Jacob also, his holy grandson, loved to pass his time at home free from danger; but his mother wished him to live in foreign parts, and so give place to his brother's anger.(1) Sound counsels prevailed over natural feelings. An exile from home, banished from his parents, yet everywhere, in all he did, he observed due measure, such as was fitting, and made use of his opportunities at the right time. So dear was he to his parents at home, that the one, moved by the promptness of his compliance, gave him his blessing, the other inclined towards him with tender love. In the judgment of his brother, also, he was placed first, when he thought that he ought to give up his food to his brother.(2) For though according to his natural inclinations he wished for food, yet when asked for it he gave it up from a feeling of brotherly affection. He was a faithful shepherd of the flock for his master, an attentive son-in-law to his father-in-law; he was active in work, sparing in his meals, conspicuous in making amends, lavish in repaying. Nay, so well did he calm his brother's anger that he received his favour, though he had feared his enmity.(3)
    112. What shall I say of Joseph?(4) He certainly had a longing for freedom, and yet endured the bonds of servitude. How meek he was in slavery, how unchanging in virtue, how kindly in prison! Wise, too, in interpreting, and self-restrained in exercising his power! In the time of plenty was he not careful? In the time of famine was he not fair? Did he not praiseworthily do everything in order, and use opportunities at their season; giving justice to his people by the restraining guidance of his office?
    113. Job also, both in prosperity and adversity, was blameless, patient, pleasing, and acceptable to God. He was harassed with pain, yet could find consolation.
    114. David also was brave in war, patient in time of adversity, peaceful at Jerusalem, in the hour of victory merciful, on committing sin repentant, in his old age foreseeing. He preserved due measure in his actions, and

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took his opportunities as they came. He has set them down in the songs of succeeding years; and so it seems to me that he has by his life no less than by the sweetness of his hymns poured forth an undying song of his own merits to God.
    115. What duty connected with the chief virtues was wanting in these men?(1) In the first place they showed prudence, which is exercised in the search of the truth, and which imparts a desire for full knowledge; next, justice, which assigns each man his own, does not claim another's, and disregards its own advantage, so as to guard the rights of all; thirdly, fortitude, which both in warfare and at home is conspicuous in greatness of mind and distinguishes itself in the strength of the body; fourthly, temperance, which preserves the right method and order in all things that we think should either be done or said.

CHAPTER XXV.

A reason is given why this book did not open with a discussion of the above-mentioned virtues. It is also concisely pointed out that the same virtues existed in the ancient fathers.
    116. PERHAPS, as the different classes of duties are derived from these four virtues, some one may say that they ought to have been described first of all. But it would have been artificial to have given a definition of duty at the outset,(2) and then to have gone on to divide it up into various classes. We have avoided what is artificial, and have put forward the examples of the fathers of old. These certainly offer us no uncertainty as regards our understanding them, and give us no room for subtlety in our discussion of them. Let the life of the fathers, then, be for us a mirror of virtue, not a mere collection of shrewd and clever acts. Let us show reverence in following them, not mere cleverness in discussing them.
    117. Prudence held the first place in holy Abraham. For of him the Scriptures say: "Abraham believed God, and that was counted to him for righteousness;"(3) for no one is prudent who knows not God. Again: "The fool hath said, There is no God;"(4) for a wise man would not say so. How is he wise who looks not for his Maker, but says to a stone: "Thou art my father"?(5) Who says to the devil as the Manichaean does: "Thou art the author of my being"?(1) How is Arius(2) wise, who prefers an imperfect and inferior creator to one who is a true and perfect one? How can Marcion(3) or Eunomius(4) be wise, who prefer to have an evil rather than a good God? And how can he be wise who does not fear his God? For: "The fear of the Lord is the beginning of wisdom."(5) Elsewhere, too, it stands: "The wise turn not aside from the mouth of the Lord, but come near Him in their confession of His greatness."(6) So when the Scripture says: "It was counted to him for righteousness," that brought to him the grace of another virtue.
    118. The chief amongst ourselves have stated that prudence lies in the knowledge of the truth. But who of them all excelled Abraham, David, or Solomon in this? Then they go on to say that justice has regard to the whole community of the human race. So David said: "He hath dispersed abroad and given to the poor, His righteousness remaineth for over."(7) The just man has pity. the just man lends. The whole world of riches lies at the feet of the wise and the just. The just man regards what belongs to all as his own, and his own as common property. The man just accuses himself rather than others. For he is just who does not spare himself, and who does not suffer his secret actions to be concealed. See now how just Abraham was! In his old age he begat a son according to promise, and when the Lord demanded him for sacrifice he did not think he ought to refuse him, although he was his only son.(8)
    119. Note here all these four virtues in one act. It was wise to believe God, and not to put love for his son before the commands of his Creator. It was just to give back

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what had been received. It was brave to restrain natural feelings by reason. The father led the victim; the son asked where it was: the father's feelings were hardly tried, but were not overcome. The son said again: "My father," and thus pierced his father's heart, though without weakening his devotion to God. The fourth virtue, temperance, too, was there. Being just he preserved due measure in his piety, and order in all he had to carry out. And so in bringing what was needed for the sacrifice, in lighting the fire, in binding his son, in drawing the knife, in performing the sacrifice in due order; thus he merited as his reward that he might keep his son.
    120. Is there greater wisdom than holy Jacob's, who saw God face to face and won a blessing?(1) Can there be higher justice than his in dividing with his brother what he had acquired, and offering it as a gift?(2) What greater fortitude than his in striving with God?(3) What moderation so true as his, who acted with such moderation as regards time and place, as to prefer to hide his daughter's shame rather than to avenge himself?(4) For being set in the midst of foes, he thought it better to gain their affections than to concentrate their hate on himself.
    121. How wise also was Noah, who built the whole of the ark!(5) How just again! For he alone, preserved of all to be the father of the human race, was made a survivor of past generations, and the author of one to come; he was born, too, rather for the world and the universe than for himself. How brave he was to overcome the flood! how temperate to endure it! When he had entered the ark, with what moderation he passed the time! When he sent forth the raven and the dove, when he received them on their return, when he took the opportunity of leaving the ark, with what moderation did he make use of these occasions!

CHAPTER XXVI.

In investigating the truth the philosophers have broken through their own rules. Moses, however, showed himself more wise than they. The greater the dignity of wisdom, the more earnestly must we strive to gain it. Nature herself urges us all to do this.

    122. IT is said, therefore, that in investigating the truth, we must observe what is seemly. We ought to look for what is true with the greatest care. We must not put forward falsehood for truth, nor hide the truth in darkness, nor fill the mind with idle, involved, or doubtful matters. What so unseemly as to worship a wooden thing, which men themselves have made? What shows such darkness as to discuss subjects connected with geometry and astronomy (which they approve of), to measure the depths of space, to shut up heaven and earth within the limits of fixed numbers, to leave aside the grounds of salvation and to seek for error?
    123. Moses, learned as he was in all the wisdom of the Egyptians,(1) did not approve of those things, but thought that kind of wisdom both harmful and foolish. Turning away therefrom, he sought God with all the desire of his heart, and thus saw, questioned, heard Him when He spoke.(2) Who is more wise than he whom God taught, and who brought to nought all the wisdom of the Egyptians, and all the powers of their craft by the might of his works? He did not treat things unknown as well known, and so rashly accept them. Yet these philosophers, though they do not consider it contrary to nature, nor shameful for themselves to worship, and to ask help from an idol which knows nothing, teach us that these two things mentioned in the words just spoken, which are in accordance both with nature and with virtue, ought to be avoided.
    124. The loftier the virtue of wisdom is, the more I say we ought to strive for it, so that we may be able to attain to it. And that we may have no ideas which are contrary to nature, or are disgraceful, or unfitting, we ought to give two things, that is, time and care, to considering matters for the sake of investigating them. For there is nothing in which man excels all other living creatures more than in the fact that he has reason, seeks out the origin of things, thinks that the Author of his being should be searched out. For in His hand is our life and death; He rules this world by His nod. And to Him we know that we must give a reason for our actions. For there is nothing which is more of a help to a good life than to believe that He will be our judge, Whom hidden things do not escape, and unseemly things offend, and good deeds delight.
    125. In all men, then, there lies, in accordance with human nature, a desire to search out the truth, which leads us on to have a longing for knowledge and learning, and

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infuses into us a wish to seek after it. To excel in this seems a noble thing to mankind; but there are only few who attain to it. And they, by deep thought, by careful deliberation, spend no little labour so as to be able to attain to that blessed and virtuous life, and to approach its likeness in their actions. "For not he that saith to Me Lord. Lord, shall enter into the kingdom of heaven, but he that doeth those things that I say."' To have a desire for knowledge without actions to correspond--well! I do not know whether that carries anything more with it.

CHAPTER XXVII.

The first source of duty is prudence, from whence spring three other virtues; and they cannot be separated or torn asunder, since they are mutually connected one with the other.
    126. THE first source of duty, then, is prudence.(2) For what is more of a duty than to give to the Creator all one's devotion and reverence? This source, however, is drawn off into other virtues. For justice cannot exist without prudence, since it demands no small amount of prudence to see whether a thing is just or unjust. A mistake on either side is very serious. "For he that says a just man is unjust, or an unjust man is just, is accursed with God. Wherefore does justice(3) abound unto the wicked?"(4) says Solomon. Nor, on the other hand, can prudence exist without justice, for piety towards God is the beginning of understanding. On which we notice that this is a borrowed rather than an original idea among the worldly wise, for piety is the foundation of all virtues.
    127. But the piety of justices is first directed towards God; secondly, towards one's country; next, towards parents;(6) lastly, towards all. This, too, is in accordance with the guidance of nature. From the beginning of life, when understanding first begins to be infused into us, we love life as the gift of God, we love our country and our parents; lastly, our companions, with whom we like to associate. Hence arises true love, which prefers others to self, and seeks not its own, wherein lies the pre-eminence of justice.
    128. It is ingrained in all living creatures,(1) first of all, to preserve their own safety, to guard against what is harmful, to strive for what is advantageous. They seek food and converts, whereby they may protect themselves from dangers, storms, and sun,--all which is a mark of prudence. Next we find that all the different creatures are by nature wont to herd together, at first with fellows of their own class and sort, then also with others. So we see oxen delighted to be in herds, horses in droves, and especially like with like, stags, also, in company with stags and often with men. And what should I say on their desire to have young, and on their offspring, or even on their passions, wherein the likeness of justice is conspicuous?
    129. It is clear, then, that these and the remaining virtues are related to one another. For courage, which in war preserves one's country from the barbarians, or at home defends the weak, or comrades from robbers, is full of justice; and to know on what plan to defend and to give help, how to make use of opportunities of time and place, is the part of prudence and moderation, and temperance itself cannot observe due measure without prudence. To know a fit opportunity, and to make return according to what is right, belongs to justice. In all these, too, large-heartedness is necessary, and fortitude of mind, and often of body, so that we may carry out what we wish.

CHAPTER XXVIII.

A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice, and what hinders access to it.
    130. JUSTICE,(2) then, has to do with the society of the human race, and the community at large. For that which holds society together is divided into two parts,--justice and good-will, which also is called liberality and kindness. Justice seems to me the loftier, liberality the more pleasing, of the two. The one gives judgment, the other shows goodness.
    131. But that very thing is excluded with us which philosophers think to be the office of justice. For they say that the first expression of justice is, to hurt no one, except

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when driven to it by wrongs received. This  is put aside by the authority of the Gospel. For the Scripture wills that the Spirit of the Son of Man should be in us, Who came to give grace, not to bring harm.(1)
    132. Next they considered it consonant with justice that one should treat common, that is, public property as public, and private as private. But this is not even in accord with nature, for nature has poured forth all things for all men for common use. God has ordered all things to be produced, so that there should be food in common to all, and that the earth should be a common possession for all. Nature, therefore, has produced a common right for all, but greed has made it a right for a few. Here, too, we are told that the Stoics taught that all things which are produced on the earth are created for the use of men, but that men are born for the sake of men, so that mutually one may be of advantage to another.(2)
    133. But whence have they got such ideas but out of the holy Scriptures? For Moses wrote that God said: "Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every creeping thing that creepeth upon the earth."(3) And David said: "Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowls of the air, and the fishes of the sea."(4) So these philosophers have learnt from our writings that all things were made subject to man, and, therefore, they think that all things were produced also for man's sake.
    134. That man was made for the sake of man we find stated also in the books of Moses, when the Lord says: "It is not good that man should be alone, let us make him an helpmeet for him."(3) Thus the woman was given to the man to help him. She should bear him children, that one man might always be a help to another. Again, before the woman was formed, it was said of Adam: "There was not found an help-meet for him."(6) For one man could not have proper help but from another. Amongst all the living creatures, therefore, there was none meet for him, or, to put it plainly, none to be his helper. Hence a woman was looked for to help him.
    135. Thus, in accordance with the will of God and the union of nature, we ought to be of mutual help one to the other, and to vie with each other in doing duties, to lay all our advantages as it were before all, and (to use the words of Scripture) to bring help one to the other from a feeling of devotion or of duty, by giving money, or by doing something, at any rate in some way or other; so that the charm of human fellowship may ever grow sweeter amongst us, and none may ever be recalled from their duty by the fear of danger, but rather account all things, whether good or evil, as their own concern.(1) Thus holy Moses feared not to undertake terrible wars for his people's sake, nor was he afraid of the arms of the mightiest kings, nor yet was he frightened at the savagery of barbarian nations. He put on one side the thought of his own safety so as to give freedom to the people.
    136. Great, then, is the glory of justice; for she, existing rather for the good of others than of self, is an aid to the bonds of union and fellowship amongst us. She holds so high a place that she has all things laid under her authority, and further can bring help to others and supply money; nor does she refuse her services, but even undergoes dangers for others.
    137. Who would not gladly climb and hold the heights of this virtue, were it not that greed weakens and lessens the power of such a virtue?(2) For as long as we want to add to our possessions and to heap up money, to take into our possession fresh lands, and to be the richest of all, we have cast aside the form of justice and have lost the blessing of kindness towards all. How can he be just that tries to take from another what he wants for himself?
    138. The desire to gain power also enervates(3) the perfect strength and beauty of justice. For how can he, who attempts to bring others under his own power, come forward on behalf of others? And how can a man help the weak against the strong, when he himself aspires to great power at the cost of liberty?

CHAPTER XXIX.

Justice should be observed even in war and with enemies. This is proved by the example of Moses and Elisha. The ancient writers learnt in turn from the Hebrews to call their enemies by a gentler term. Lastly, the foundation of justice rests on faith, and its symmetry is perfect in the Church.
       139. How great a thing justice is can be

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gathered from the fact that there is no place, nor person, nor time, with which it has nothing to do. It must even be preserved in all dealings with enemies.(2) For instance, if the day or the spot for a battle has been agreed upon with them, it would be considered an act against justice to occupy the spot beforehand, or to anticipate the time. For there is some difference whether one is overcome in some battle by a severe engagement, or by superior skill, or by a mere chance. But a deeper vengeance is taken on fiercer foes, and on those that are false as well as on those who have done greater wrongs, as was the case with the Midianites.(2) For they had made many of the Jewish people to sin through their women; for which reason the anger of the Lord was poured out upon the people of our fathers. Thus it came about that Moses when victorious allowed none of them to live. On the other hand, Joshua did not attack the Gibeonites, who had tried the people of our fathers with guile rather than with war, but punished them by laying on them a law of bondage.(3) Elisha again would not allow the king of Israel to slay the Syrians when he wished to do so. He had brought them into the city, when they were besieging him, after he had struck them with instantaneous blindness, so that they could not see where they were going, For he said: "Thou shall not smite those whom thou hast not taken captive with thy spear and with thy sword. Set before them bread and water, that they may eat and drink and return and go to their own home."(4) Incited by their kind treatment they should show forth to the world the kindness they had received. "Thus" (we read) "there came no more the bands of Syria into the land of Israel."(5)
    140. If, then, justice is binding, even in war, how much more ought we to observe it in time of peace. Such favour the prophet showed to those who came to seize him. We read that the king of Syria had sent his army to lie in wait for him, for he had learnt that it was Elisha who had made known to all his plans and consultations. And Gehazi the prophet's servant, seeing the army, began to fear that his life was in danger. But the prophet said to him: "Fear not, for they that be with us are more than they that be with them."(6) And when the prophet asked that the eyes of his servant might be opened, they were opened. Then Gehazi saw the whole mountain full of horses and chariots round about Elisha. As they came down to him the prophet says: "Smite, O God, the army of Syria with blindness." And this prayer being granted, he says to the Syrians: "Follow me, and I will bring you to the man whom ye seek." Then saw they Elisha, whom they were endeavouring to lay hold of, and seeing him they could not hold him fast.(1) It is clear from this that faith and justice should be observed even in war; and that it could not but be a disgraceful thing if faith were violated.
    141. So also the ancients used to give their foes a less harsh name, and called them strangers.(2) For enemies used to be called strangers after the customs of old. This too we can say they adopted from our writings; for the Hebrews used to call their foes "allophyllos," that is, when put into Latin, "alienigenas" (of another race). For so we read in the first book of Kings: "It came to pass in those days that they of another race put themselves in array against Israel."(3)
    142. The foundation of justice therefore is faith, 4 for the hearts of the just dwell on faith, and the just man that accuses himself builds justice on faith, for his justice becomes plain when he confesses the truth. So the Lord saith through Isaiah: "Behold, I lay a stone for a foundation in Sion."(5) This means Christ as the foundation of the Church. For Christ is the object of faith to all; but the Church is as it were the outward form of justice, she is the common right of all. For all in common she prays, for all in common she works, in the temptations of all she is tried. So he who denies himself is indeed a just man, is indeed worthy of Christ. For this reason Paul has made Christ to be the foundation, so that we may build upon Him the works of justice,(6) whilst faith is the foundation. In our works, then, if they are evil, there appears unrighteousness; if they are good, justice.

CHAPTER XXX.

On kindness and its several parts, namely, good-will and liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner.
    143. Now we can go on to speak of kindness, which breaks up into two parts, goodwill and liberality. Kindness to exist in perfection must consist of these two qualities. It is not enough just to wish well; we must

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also do well. Nor, again, is it enough to do well, unless this springs from a good source even from a good, will. "For God loveth a cheerful giver."(1) If we act unwillingly, what is our reward? Wherefore the Apostle, speaking generally, says: "If I do this thing willingly, I have a reward, but if unwillingly, a dispensation is given unto me. "(2) In the Gospel, also, we have received many rules of just liberality.
    144. It is thus a glorious thing to wish well, and to give freely, with the one desire to do good and not to do harm. For if we were to think it our duty to give the means to an extravagant man to live extravagantly, or to an adulterer to pay for his adultery, it would not be an act of kindness, for there would be no good-will in it. We should be doing harm, not good, to another if we gave him money to aid him in plotting against his country, or in attempting to get together at our expense some abandoned men to attack the Church. Nor, again, does it look like liberality to help one who presses very hardly on widows and orphans, or attempts to seize on their property with any show of violence.
    145. It is no sign of a liberal spirit(3) to extort from one what we give to another, or to gain money unjustly, and then to think it can be well spent, unless we act as Zacchaeus(4) did, and restore fourfold what we have taken from him whom we have robbed, and make up for such heathenish crimes by the zeal of our faith and by true Christian labour. Our liberality must have some sure foundation.
    146. The first thing necessary is to do kindness in good faith, and not to act falsely when the offering is made. Never let us say we are doing more, when we are really doing less. What need is there to speak at all? In a promise a cheat lies hid. It is in our power to give what we like. Cheating shatters the foundation, and so destroys the work. Did Peter grow angry only so far as to desire that Ananias and his wife should be slain?(5) Certainly not. He wished that others, through knowing their example, should not perish.
    147. Nor is it a real act of liberality if thou givest for the sake of boasting about it, rather than for mercy's sake. Thy inner feelings give the name to thy acts. As it comes forth from thee, so will others regard it. See what a true judge thou hast! He consults with thee how to take up thy work, and first of all he questions thy mind. "Let not," he says, "thy left hand know what thy right hand doth."(1) This does not refer to our actual bodies, but means: Let not him who is of one mind with thee, not even thy brother, know what thou doest, lest thou shouldst lose the fruit of thy reward hereafter by seeking here thy price in boastfulness. But that liberality is real where a man hides what he does in silence, and secretly assists the needs of individuals, whom the mouth of the poor, and not his own lips, praises.
    148. Perfect liberality is proved by its good faith, the case it helps, the time and place when and where it is shown. But first we must always see that we help those of the household of faith.(2) It is a serious fault if a believer is in want, and thou knowest it, or if thou knowest that he is without means, that he is hungry, that he suffer distress, especially if he is ashamed of his need. It is a great fault if he is overwhelmed by the imprisonment or false accusation of his family, and thou dost not come to his help. If he is in prison, and--upright though he is--has to suffer pain and punishment for some debt (for though we ought to show mercy to all, yet we ought to show it especially to an upright man); if in the time of his trouble he obtains nothing from thee; if in the time of danger, when he is carried off to die, thy money seems more to thee than the life of a dying man; what a sin is that to thee! Wherefore Job says beautifully: "Let the blessing of him that was ready to perish come upon me."(3)
    149. God, indeed, is not a respecter of persons, for He knows all things. And we, indeed, ought to show mercy to all. But as many try to get help on false pretences, and make out that they are miserably off; therefore where the case is plain and the person well known, and no time is to be lost, mercy ought to be shown more readily. For the Lord is not exacting to demand the utmost. Blessed, indeed, is he who forsakes all and follows Him, but blessed also is he who does what he can to the best of his powers with what he has. The Lord preferred the two mites of the widow to all the gifts of the rich, for she gave all that she had, but they only gave a small part out of all their abundance.(4) It is the intention, therefore, that makes the gift valuable or poor, and gives to things their value. The Lord does not want us to give away all our goods at once, but to impart them little by little; unless, indeed, our case is like that of Elisha, who

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killed his oxen, and fed the people on what he had, so that no household cares might hold him back, and that he might give up all things, and devote himself to the prophetic teaching.(1)
    150. True liberality also must be tested in this way:(2) that we despise not our nearest relatives, if we know they are in want. For it is better for thee to help thy kindred who feel the shame of asking help from others, or of going to another to beg assistance in their need. Not, however, that they should become rich on what thou couldst otherwise give to the poor. It is the facts of the case we must consider, and not personal feeling. Thou didst not dedicate thyself to the Lord on purpose to make thy family rich, but that thou mightest win eternal life by the fruit of good works, and atone for thy sins by showing mercy. They think perhaps that they are asking but little, but they demand the price thou shouldst pay for thy sins. They attempt to take away the fruits of thy life, and think they are acting rightly.(3) And one accuses thee because thou hast not made him rich, when all the time he wished to cheat thee of the reward of eternal life.
    151. So far we have given our advice, now let us look for our authority. First, then, no one ought to be ashamed of becoming poor after being rich, if this happens because he gives freely to the poor; for Christ became poor when He was rich, that through His poverty He might enrich all."(4) He has given us a rule to follow, so that we may give a good account of our reduced inheritance; whoever has stayed the hunger of the poor has lightened his distress. "Herein I give my advice," says the Apostle, "for this is expedient for you, that ye should be followers of Christ."(5) Advice is given to the good, but warnings restrain the wrong-doers. Again he says, as though to the good: "For ye have begun not only to do, but also to be willing, a year ago."(6) Both of these, and not only one, is the mark of perfection. Thus he teaches that liberality without good-will, and good-will without liberality, are neither of them perfect. Wherefore he also urges us on to perfection, saying:(7) "Now, therefore, perform the doing of it; that as the will to do it was ready enough in you, so also there may be the will to accomplish it out of that which ye have. For if the will be ready, it is accepted according to that a man hath, and not according to that he hath not. But not so that others should have plenty, and ye should be in want: but let there be equality,--your abundance must now serve for their want, that their abundance may serve for your want; that there may be equality, as it is written: "He that gathered much had nothing over, and he that gathered little had no lack."(1)
    152. We notice how the Apostle includes both good-will and liberality, as well as the manner, the fruits of right giving, and the persons concerned. The manner certainly, for he gave advice to those not perfect: For only the imperfect suffer anxiety. But if any priest or other cleric, being unwilling to burden the Church,(2) does not give away all that he has, but does honourably what his office demands, he does not seem to me to be imperfect. I think also that the Apostle here spoke not of anxiety of mind, but rather of domestic troubles.
    153. And I think it was with reference to the persons concerned that he said: "that your abundance might serve for their want, and their abundance for your want." This means, that the abundance of the people might arouse them to good works, so as to supply the want of food of others; whilst the spiritual abundance of these latter might assist the want of spiritual merits among the people themselves, and so win them a blessing.
    154. Wherefore he gave them an excellent example: "He that gathered much had nothing over, and he that gathered little had no lack." That example is a great encouragement to all men to show mercy. For he that possesses much gold has nothing over, for all in this world is as nothing; and he that has little has no lack, for what he loses is nothing already. The whole matter is without loss, for the whole of it is lost already.
    155. We can also rightly understand it thus. He that has much, although he does not give away, has nothing over. For however much he gets, he always is in want, because he longs for more. And he who has little has no lack, for it does not cost much to feed the poor. In like manner, too, the poor person that gives spiritual blessings in return for money, although he

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has much grace, has nothing over. For grace does not burden the mind, but lightens it.
    156. It can further be taken in this way: Thou, O man, hast nothing over! For how much hast thou really received, though it may seem much to thee? John, than whom none was greater among those born of woman, yet was less than he who is least in the kingdom of heaven.(1)
    157. Or once more. The grace of God is never superabundant, humanly speaking, for it is spiritual. Who can measure its greatness or its breadth, which one cannot see? Faith, if it were as a grain of mustard seed, can transplant mountains--and more than a grain is not granted thee. If grace dwelt fully in thee, wouldst thou not have to fear lest thy mind should begin to be elated at so great a gift ? For there are many who have fallen more terribly, from spiritual heights, than if they had never received grace at all from the Lord. And he who has little has no lack, for it is not tangible so as to be divided; and what seems little to him that has is much to him that lacks.
    158. In giving we must also take into consideration age and weakness; sometimes, also, that natural feeling of shame, which indicates good birth. One ought to give more to the old who can no longer supply themselves with food by labour. So, too, weakness of body must be assisted, and that readily. Again, if any one after being rich has fallen into want, we must assist, especially if he has lost what he had from no sin of his own, but owing to robbery or banishment or false accusation.
    159. Perchance some one may say: A blind man sits here in one place, and people pass him by, whilst a strong young man often has something given him. That is true; for he comes over people by his importunity. That is not because in their judgment he deserves it, but because they are wearied by his begging. For the Lord speaks in the Gospel of him who had already closed iris door; how that when one knocks at his door very violently, he rises and gives what is wanted, because of his importunity.(2)

CHAPTER XXXI.

A kindness received should be returned with a freer hand. This is shown by the example of the earth. A passage from Solomon about feasting is adduced to prove the same, and is expounded later in a spiritual sense.
    160. IT is also rights that more regard should be paid to him who has conferred some benefit or girl upon thee, if he ever is reduced to want. For what is so contrary to one's duty as not to return what one has received? Nor do I think that a return of equal value should be made, but a greater. One ought to make up for the enjoyment of a kindness one has received from another, to such an extent as to help that person. even to putting an end to his needs. For not to be the better in returning than in conferring a kindness, is to be the inferior; for he who was the first to give was the first in point of time, and also first in showing a kind disposition.
    161. Wherefore w e must imitate the nature of the earth(1) in this respect, which is wont to return the seed she has received, multiplied a thousand-fold. And so it is written: "As a field is the foolish man, and as a vineyard is the man without sense. If thou leavest him, he will be made desolate."(2) As a field also is the wise man, so as to return the seed given him in fuller measure, as though it had been lent to him on interest. The earth either produces fruits of its own accord, or pays back and restores, what it was entrusted with, in fruitful abundance. In both these ways a return is due from thee, when thou enterest upon the use of thy father's possession, that thou mayest not be left to lie as an unfruitful field. It may be that a man can make an excuse for not giving anything, but how can he excuse himself for not returning what was given? It is hardly right not to give anything; it is certainly not right to make no return for kindness done to oneself.(3)
    162. Therefore Solomon says well: "When thou sittest to eat at the table of a ruler consider diligently what is before thee, and put forth thine hand, knowing that it behoves thee to make such preparations. But if thou art insatiable, be not desirous of his dainties, for they have but a deceptive life."(4) I have written these words as I wish that we all should follow them. It is a good thing to do a service, but he who knows not how to return one is very hard. The earth herself supplies an example of kindliness. She provides fruits of her own accord, which thou didst not sow; she also returns many-fold what she has received. It is not right for thee to deny knowledge of money paid in to thee, and how can it be right to let a service done go without notice? In the book of Proverbs also it is said: that the

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repayment of kindness has such great power with God, that through it, even in the day of destruction, a man may find grace, though his sins outweigh all else.(1) And why need I bring forward other examples when the Lord Himself promises in the Gospel a fuller reward to the merits of the saints, and exhorts us to do good works, saying: "Forgive, and ye shall be forgiven; give, and it shall be given unto you; good measure, shaken together and running over, shall men give into your bosom."(2)
    163. But the feasting that Solomon speaks of has not to do with common food only, but it is to be understood as having to do with good works. For how can the soul be feasted in better wise than on good works; or what can so easily fill the mind of the just as the knowledge of a good work done? What pleasanter food is there than to do the will of God? The Lord has told us that He had this food alone in abundance, as it is written in the Gospel, saying: "My food is to do the will of My Father which is in heaven."(3)
    164. In this food let us delight of which the prophet says: "Delight thou in the Lord."(4) In this food they delight, who have with wonderful knowledge learnt to take in the higher delights; who can know what that delight is which is pure and which can be understood by the mind. Let us therefore eat the bread of wisdom, and let us be filled with the word of God. For the life of man made in the image of God consists not in bread alone, but in every word that cometh from God.(5) About the cup, too, holy Job says, plainly enough: "As the earth waiteth for the rain, so did they for my words."(6)

CHAPTER XXXII.

After saying what return must be made for the service of the above-mentioned feast, various reasons for repaying kindness are enumerated. Then he speaks in praise of good-will, on its results and its order.
    165. IT is therefore a good thing for us to be bedewed with the exhortations of the divine Scriptures, and that the word of God should come down upon us like the dew. When, therefore, thou sittest at the table of that great man, understand who that great man is. Set in the paradise of delight and placed at the feast of wisdom, think of what is put before thee! The divine Scriptures are the feast of wisdom, and the single books the various dishes. Know, first, what dishes the banquet offers, then stretch forth thy hand, that those things which thou readest, or which thou receivest from the Lord thy God, thou mayest carry out in action, and so by thy duties mayest show forth the grace that was granted thee. Such was the case with Peter and Paul, who in preaching the Gospel made some return to Him Who freely gave them all things. So that each of them might say: "By the grace of God I am what I am, and His grace in me was not in vain, but I laboured more abundantly than they all."(1)
    166. One repays the fruit of a service done him, and repays it, gold with gold, silver with silver. Another gives his labour. Another--and I do not know whether he does not do it in fuller measure--gives but the best wishes of his heart? But what if there is no opportunity to make a return at hand? If we wish to return a kindness, more depends on the spirit in which we do it than on the amount of our property, whilst people will think more of our good-will, than of our power to make a full return. For a kindness done is regarded in the light of what one has. A great thing, therefore, is good-will. For even if it has nothing to give, yet it offers the more, and though there is nothing in its own possession, yet it gives largely to many, and does that, too, without loss to itself, and to the gain of the many. Thus good-will is better than liberality itself. It is richer in character than the other is in gifts; for there are more that need a kindness than there are that have abundance.
    167. But good-will also goes in conjunction with liberality, for liberality really starts from it, seeing that the habit of giving comes after the desire to give. It exists, however, also separate and distinct. For where liberality is wanting, there good-will abide's--the parent as it were of all in common, uniting and binding friendships together. It is faithful in counsel, joyful in times of prosperity, and in times of sorrow sad. So it happens that any one trusts himself to the counsels of a man of good-will rather than to those of a wise one, as David did. For he, though he was the more farseeing, agreed to the counsels of Jonathan, who was the younger.(3) Remove good-will out of the reach of men, and it is as though one had withdrawn the sun from the world.(4) For without it men would no longer care to show the way to the stranger, to recall the

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wanderer, to show hospitality (this latter is no small virtue, for on this point Job praised himself, when he said: "At my doors the stranger dwelt not, my gate was open to every one who came"),(1) nor even to give water from the water that flows at their door, or to light another's candle at their own. Thus good-will exists in all these, like a fount of waters refreshing the thirsty, and like a light, which, shining forth to others, fails not them who have given a light to others from their own light.(2)
    168. There is also liberality springing from good-will, that makes one tear up the bond of a debtor which one holds, without demanding any of the debt back from him. Holy Job bids us act thus by his own example.(3) For he that has does not borrow, but he that has not does not put an end to the agreement. Why, then, if thou hast no need, dost thou save up for greedy heirs what thou canst give back immediately, and so get praise for good-will, and that without loss of money?
    169. To go to the root of thereafter--good-will starts first with those at home, that is with children, parents, brothers, and goes on from one step to another throughout the world.(4) Having started from Paradise, it has filled the world. For God set the feeling of good-will in the man and woman, saying: "They shall be one flesh,"(5) and (one may add) one spirit. Wherefore Eve also believed the serpent; for she who had received the gift of good-will did not think there was ill-will.

CHAPTER XXXIII.

Good-will exists especially in the Church, and nourishes
kindred virtues.

    170. GOOD-WILL expands in the body of the Church,(6) by fellowship in faith, by the bond of baptism, by kinship through grace received, by communion in the mysteries. For all these bonds claim for themselves the name of intimacy, the reverence of children, the authority and religious care of parents, the relationship of brothers. Therefore the bonds of grace clearly point to an increase of good-will.
    171. The desire to attain to like virtues also stands one in good stead;(7) just as again good-will brings about a likeness in character. For Jonathan the king's son imitated the gentleness of holy David, because he loved him. Wherefore those words: "With the holy thou shalt be holy,"(1) seem not only to be concerned with our ordinary intercourse, but also to have some connection with good-will. The sons of Noah indeed dwelt together, and yet their characters were not at all alike. Esau and Jacob also dwelt together in their father's house, but were very unlike. There was, however, no good-will between them to make the one prefer the other to himself, but rather a rivalry as to which should first get. the blessing. Since one was so hard, and the other gentle, good-will could not exist as between such different characters and conflicting desires. Add to this the fact that holy Jacob could not prefer the unworthy in son of his father's house to virtue.
    172. But nothing is so harmonious(2) as justice and impartiality. For this, as the comrade and ally of good-will, makes us love those whom we think to be like ourselves. Again, good-will contains also in itself fortitude. For when friendship springs from the fount of good-will it does not hesitate to endure the great dangers of life for a friend. "If evils come to me through him," it says, "I will bear them."(3)

CHAPTER XXXIV.

        Some other advantages of goodwill are here enumerated.
    173. GOOD-WILL also is wont to remove the sword of anger. It is also good-will that makes the wounds of a friend to be better than the willing kisses of an enemy.(4) Goodwill again makes many to become one. For if many are friends, they become one; in whom there is but one spirit and one opinion.(5) We note, too, that in friendship corrections are pleasing. They have their sting, but they cause no pain. We are pierced by the words of blame, but are delighted with the anxiety that good-will shows.
    174. To conclude, the same duties are not owed to all. Nor is regard ever paid to persons, though the occasion and the circumstances of the case are generally taken into consideration, so that one may at times have to help a neighbour rather than one's brother. For Solomon also says: "Better is a neighbour that is near than a brother far

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off."(1) For this reason a man generally trusts himself to the good-will of a friend rather than to the ties of relationship with his brother. So far does good-will prevail that it often goes beyond the pledges given by nature.

CHAPTER XXXV.

On fortitude. This is divided into two parts: as it concerns matters of war and matters at home. The first cannot be a virtue unless combined with justice and prudence. The other depends to a large extent upon endurance.
    175. WE have discussed fully enough the nature and force of what is virtuous from the standpoint of justice.(2) Now let us discuss fortitude, which (being a loftier virtue than the rest) is divided into two parts, as it concerns matters of war and matters at home. But the thought of warlike matters seems to be foreign to the duty of our office, for we have our thoughts fixed more on the duty of the soul than on that of the body; nor is it our business to look to arms, but rather to the affairs of peace. Our fathers, however, as Joshua, the son of Nun, Jerubbaal, Samson, and David, gained great glory also in war.
    176. Fortitude, therefore, is a loftier virtue than the rest, but it is also one that never stands alone. For it never depends on itself alone. Moreover, fortitude without justice is the source of wickedness.(3) For the stronger it is, the more ready is it to crush the weaker, whilst in matters of war one ought to see whether the war is just or unjust.
    177. David never waged war unless he was driven to it. Thus prudence was combined in him with fortitude in the battle. For even when about to fight single-handed against Goliath, the enormous giant, he rejected the armour with which he was laden.(4) His strength depended more on his own arm than on the weapons of others. Then, at a distance, to get a stronger throw, with one cast of a stone, he slew his enemy. After that he never entered on a war without seeking counsel of the Lord.(5) Thus he was victorious in all wars, and even to his last years was ready to fight. And when war arose with the Philistines, he joined battle with their fierce troops, being desirous of winning renown, whilst careless of his own safety.(1)
   178. But this is not the only kind of fortitude which is worthy of note. We consider their fortitude glorious, who, with greatness of mind, "through faith stopped the mouth of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong."(2) They did not gain a victory in common with many, surrounded with comrades, and aided by the legions, but won their triumph alone over their treacherous foes by the mere courage of their own souls. How unconquerable was Daniel, who feared not the lions raging round about him. The beasts roared, whilst he was eating.(3)

CHAFFER XXXVI.

One of the duties of fortitude is to keep the weak from receiving injury; another, to check the wrong motions of our own souls; a third, both to disregard humiliations, and to do what is right with an even mind. All these clearly ought to be fulfilled by all Christians, and especially by the clergy.
    179. THE glory of fortitude, therefore, does not rest only on the strength of one's body or of one's arms, but rather on the courage of the mind.(4) Nor is the law of courage exercised in causing, but in driving away all harm. He who does not keep harm off a friend, if he can, is as much in fault as he who causes it. Wherefore holy Moses gave this as a first proof of his fortitude in war. For when he saw an Hebrew receiving hard treatment at the hands of an Egyptian, he defended him, and laid low the Egyptian and hid him in the sand.(5) Solomon also says: "Deliver him that is led to death."(6)
    180. From whence, then, Cicero and Panaetius, or even Aristotle, got these ideas is perfectly clear. For though living before these two, Job had said: "I delivered the poor out of the hand of the strong, and I aided the fatherless for whom there was no helper. Let the blessing of him that was ready to perish come upon me."(7) Was not he most brave in that he bore so nobly the attacks of the devil, and overcame him with the powers of his mind?(8) Nor have we cause to doubt the fortitude of him to whom the Lord said: "Gird up thy loins like a man. Put on loftiness and power. Humble every one that doeth wrong."(9) The Apostle

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and to bring about order, wherein that is plainly conspicuous which we call "decorum," or what is seemly. This is so closely connected with what is virtuous, that one cannot separate the two.(1) For what is seemly is also virtuous--and what is virtuous is seemly. So that the distinction lies rather in the words than in the things themselves. That there is a difference between them we can understand, but we cannot explain it.
    229. To make an attempt to get some sort of a distinction between them, we may say that what is virtuous may be compared to the good health and soundness of the body, whilst what is seemly is, as it were, its comeliness and beauty. And as beauty seems to stand above soundness and health and yet cannot exist without them, nor be separated from them in any way--for unless one has good health, one cannot have beauty and comeliness--so what is virtuous contains in itself also what is seemly, so as to seem to start with it, and to be unable to exist without it. What is virtuous, then, is like soundness in all our work and undertaking; what is seemly is, as it were, the outward appearance, which, when joined with what is virtuous, can only be known apart in our thoughts. For though in some cases it seems to stand out conspicuous, yet it has its root in what is virtuous, though the flower is its own. Rooted in this, it flourishes; otherwise it fails and droops. For what is virtue, but to avoid anything shameful as though it were death? And what is the opposite of virtue, except that which brings barrenness and death? If, then, the essence of virtue is strong and vigorous, seemliness will also quickly spring forth like a flower, for its root is sound. But if the root of its purpose is corrupt, nothing will grow out of it.
    230. In our writings this is put somewhat more plainly. For David says: "The Lord reigneth, He is clothed with splendour."(2) And the Apostle says: "Walk honestly as in the day." (3) The Greek text has <greek>euschmonws</greek>--and this really means: with good clothing, with a good appearance. When God made the first man, He created him with a good figure, with limbs well set, and gave him a very noble appearance. He had not given him remission of sins. But afterwards He, Who came in the form of a servant, and in the likeness of man, renewed him with His Spirit, and poured His grace into his heart, and put on Himself the splendour (1) of the redemption of the human race. Therefore the Prophet said: "The  Lord reigneth, He is clothed with splendour." (2) And again he says: "A hymn beseems Thee, O God, in Sion. "(3) That is: It is right and good to fear Thee, to love Thee, to pray to Thee, to honour Thee, for it is written: "Let all things be done decently and in order."(4) But we can also fear, love, ask, honour men; yet the hymn especially is addressed to God. This seemliness which we offer to God we may believe to be far better than other things. It befits also a woman to pray in an orderly dress, (5) but it especially beseems her to pray covered, and to pray giving promise of purity together with a good conversation.

CHAPTER XLVI.

A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, and what is otherwise must be looked on as shameful. This division is explained by examples.
    231. Seemliness, therefore, which stands conspicuous has a twofold division.(6) For there is what we may call a general seemliness, which is diffused through all that is virtuous, and is seen, as one may say, in the whole body. It is also individual, and shows itself clearly in some particular part. The first has a consistent form and the perfection of what is virtuous harmonizing in every action. For all its life is consistent with itself, and there is no discrepancy in anything. The other is concerned when there is any special action done in a virtuous course of life.
    232. At the same time let us note that it is seemly to live in accordance with nature, and to pass our time in accordance with it, and that whatever is contrary to nature is shameful. For the Apostle asks: "Is it comely that a woman pray unto God uncovered; doth not nature itself teach you that if a man have long hair, it is a shame unto him? For it is contrary to nature." And again he says: "If a woman have long hair, it is a glory unto her."(7) It is according to nature, since her hair is given her for a veil, for it is a natural veil. Thus nature arranges for us both character and

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appearance, and we ought to observe her directions. Would that we could guard her innocence, and not change what we have received by our wickedness !
    233. We have that general seemliness; for God made the beauty of this world. We have it also in its parts; for when God made the light, and marked off the day from the night, when He made heaven, and separated land and seas, when He set the sun and moon and stars to shine on the earth, He approved of them all one by one. Therefore this comeliness, which shone forth in each single part of the world, was resplendent in the whole, as the Book of Wisdom shows, saying: "I  existed, in whom He rejoiced when He was glad at the completion of the world." (1) Likewise also in the building up of the human body each single member is pleasing, but the right adjustment of the members all together delights us far more. For thus they seem to be united and fitted in one harmonious whole.

CHAPTER XLVII.

What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, and which should we restrain?
    234. If any one preserves an even tenor in the whole of life, and method in all that he does, and sees there is order and consistency in his words and moderation in his deeds, then what is seemly stands forth conspicuous in his life and shines forth as in some mirror.
    235. There should be besides a pleasant way of speaking, so that we may win the good-will of those who hear us, and make ourselves agreeable to all our friends and fellow-citizens, if possible. Let none show himself to be given to flattery, nor to be desirous of flattery from any one. The one is a mark of artfulness, the other of vanity.
    236. Let no one ever look down on what another, least of all a good man, thinks of him, for thus he learns to give regard to the good. For to disregard the judgment of good men is a sign of conceitedness or of weakness. One of these arises from pride, the other from carelessness.
    237. We must also guard against the motions of our soul. The soul must always watch and look after itself, so as to guard itself against itself. For there are motions in which there is a kind of passion that breaks forth as it were in a sort of rush. Wherefore in Greek it is called <greek>ormh</greek>, because it comes out suddenly with some force. In these there lies no slight force of soul or of nature. Its force, however, is twofold: on the one side it rests on passion, on the other on reason, which checks passion, and makes it obedient to itself, and leads it whither it will; and trains it by careful teaching to know what ought to be done, and what ought to be avoided, so as to make it submit to its kind tamer.
    238. For we ought to be careful never to do anything rashly or carelessly, or anything at all for which we cannot give a reasonable ground. For though a reason for our action is not given to every one, yet everybody looks into it. Nor, indeed, have we anything whereby we can excuse ourselves. For though there is a sort of natural force in every passion of ours, yet that same passion is subject to reason by the law of nature itself, and is obedient to it.(1) Wherefore it is the duty of a careful watchman so to keep a lookout, that passion may not outrun reason nor utterly forsake it, lest by outstripping it confusion be caused, and reason be shut out, and come tO nothing by such desertion. Disquiet destroys consistency. Withdrawal shows cowardice and implies indolence. For when the mind is disquieted passion spreads wide and far, and in a fierce outburst endures not the reins of reason and feels not the management of its driver so as to be turned back. Wherefore as a rule not only is the soul perturbed and reason lost, but one's countenance gets inflamed by anger or by lust, it grows pale with fear, it contains not itself in pleasure, and cannot bear joy.
    239. When this happens, then that natural judgment and weight of character is cast aside, and that consistency which alone in deed and thought can keep up its own authority and what is seemly, can no longer be retained.
    240. But fiercer passion springs from excessive anger,' which the pain of some wrong received kindles within us. The monitions of the psalm which forms the opening of our subject instruct us on this point. Beautifully, then, has it come about that, in writing on duties, we used that declaration of our opening passage which also itself has to do with the direction of duty.
    241. But since (as was but right) we there only touched upon the matter, as to how

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each one ought to take care not to be disturbed when wrong is done him, for fear that our preliminary remarks should run to too great length, I think that I will now discuss it a little more fully. For the occasion is opportune, as we are speaking on the different parts of temperance, to see how anger may be checked.

CHAPTER XLVIII.

The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life.
    242. We wish if we can to point out three classes of men who receive wrongs in holy Scripture. One of these forms the class of those whom the sinner reviles, abuses, rides over rough-shod.(1) And just because justice fails them, shame grows, pain increases. Very many of my own order, of my own number, are like these. For if any one does me, who am weak, an injury, perhaps, though I am weak, I may forgive the wrong done me. If he charges me with an offence I am not such an one as to be content with the witness of my own conscience, although I know I am clear of what he brings against me; but I desire, just because I am weak, to wash out the mark of my inborn shame. Therefore I demand eye for eye, and tooth for tooth, and repay abuse with abuse.
    243. If, however, I am one who is advancing, although not yet perfect, I do not return the reproaches; and if he breaks out into abuse, and fills my ears with reproaches, I am silent and do not answer.
    244. But if I am perfect (I say this only by way of example, for in truth I am weak), if, then, I am perfect, I bless him that curses me, as Paul also blessed, for he says: "Being reviled we bless." (2) He had heard Him Who says: "Love your enemies, pray for them which despitefully use you .and persecute you."(3) And so Paul suffered persecution and endured it, for he conquered and calmed his human feelings for the sake of the reward set before him, namely, that he should become a son of God if he loved his enemies.
    245. We call show, too, that holy David was like to Paul in this same class of virtue. When the son of Shimei cursed him, and charged him with heavy offences, at the first he was silent and humbled himself, and was silent even about his good deeds, that is, his knowledge of good works. Then he even asked to be cursed; for when he was cursed he hoped to gain divine pity.(1)
    246. But see how he stored up humility and justice and prudence so as to merit grace from the Lord! At first he said: "Therefore he cursed me, because the Lord hath said unto him that he should curse. "(2) Here we have humility; for he thought that those things which are divinely ordered were to be endured with an even mind, as though he were but some servant lad. Then he said: "Behold my son, which came forth of my bowels, seeketh my life." (3) Here we have justice. For if we suffer hard things at the hand of our own family, why are we angry at what is done to us by strangers? Lastly he says: "Let him alone that he may curse, for the Lord hath bidden him. It may be that the Lord will look on my humiliation and requite me good for this cursing."(4) So he bore not only the abuse, but left the man unpunished when throwing stones and following him. Nay, more I After his victory he freely granted him pardon when he asked for it.
    247. I have written this to show that holy David, in true evangelical spirit, was not only not offended, but was even thankful to his abuser, and was delighted rather than angered by his wrongs, for which he thought some return would be granted to him. But, though perfect, he sought something still more perfect. As a man he grew hot at the pain of his wrongs, but like a good soldier he conquered, he endured like a brave wrestler. The end and aim of his patience was the expectation of the fulfilment of the promises, and therefore he said: "Lord, make me to know mine end and the measure of my days, what it is: that I may know what is wanting to me."(5) He seeks, then, that end of the heavenly promises, when each one shall arise in his own order: "Christ the firstfruits, then they that are Christ's who have believed in His coming. Then cometh the end."(6) For when the kingdom is delivered up to God, even the Father, and all the powers are put down, as the Apostle says, then perfection begins. Here, then, is the hindrance, here the weakness of the perfect; there full perfection. Thus it is he asks for those days of eternal life which are, and not for those which pass away, so that he may know what is wanting to

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him, what is the land of promise that bears everlasting fruits, which is the first mansion in his Father's house, which the second, which the third, wherein each one will rest according to his merits.
   248. We then must strive for that wherein is perfection and wherein is truth. Here is the shadow, here the image;(1) there the truth. The shadow is in the law, the image in the Gospel, the truth in heaven. In old times a lamb, a Calf was offered; now Christ is offered. But He is offered as man and as enduring suffering. And He offers Himself as a priest to take away our sins, here in an image, there in truth,(2) where with the Father He intercedes for us as our Advocate Here, then, we walk in an image, we see in an image; there face to face where is full perfection.For all perfection rests in the truth.

CHAPTER XLIX.

We must reserve the likeness of the virtues in ourselves. The likeness  of  the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God.
    249. Whilst, then, we are here let us preserve the likeness, that there we may attain to the truth. Let the likeness of justice exist in us, likewise that of wisdom, for we shall come to that day and shall be rewarded according to our likeness.
    250. Let not the adversary find his image in thee, let him not find fury nor rage; for in these exists the likeness of wickedness. "Our adversary the devil as a roaring lion seeketh whom he may kill, whom he may devour." (3) Let him not find desire for gold, nor heaps of money, nor the appearance of vices, lest he take from thee the voice of liberty. For the voice of true liberty is heard, when thou canst say: "The prince of this world shall come, and shall find no part in me."(4) Therefore, if thou art sure that he will find nothing in thee, when he comes to search through thee, thou wilt say, as the patriarch Jacob did to Laban: "Know  now if there is aught of thine with me."(5) Rightly do we account Jacob blessed with whom Laban could find naught of his. For Rachel had hidden the gold and silver images of his gods.
    251. If, then, wisdom, and faith, and contempt of the world, and spiritual grace, exclude all faithlessness, thou wilt be blessed; for thou regardest not vanity and folly and lying. Is it a light thing to take away from thy adversary the opportunity to speak, so that he can have no ground to make his complaint against thee? Thus he who looks not on vanity is not perturbed; but he who looks upon it is perturbed, and that, too, all to no purpose. Is it not a vain thing to heap up riches? for surely to seek for fleeting things is vain enough. And when thou hast gathered them, how dost thou know that thou shall have them in possession?
    252. Is it not vain for a merchant to journey by night and by day, that he may be able to heap up treasures? Is it not vain for him to gather merchandise, and to be much perturbed about its price, for fear he might sell it for less than he gave? that he should strive everywhere for high prices, and thus unexpectedly call up robbers against himself through their envy at his much-vaunted business; or that, without waiting for calmer winds, impatient of delays, he should meet with shipwreck whilst seeking for gain?
    253. And is not he, too, perturbed in vain who with great toil amasses wealth, though he knows not what heir to leave it to? Often and often all that an avaricious man has got together with the greatest care, his spendthrift heir scatters abroad with headlong prodigality. The shameless prodigal, blind to the present, heedless of the future, swallows up as in an abyss what took so long to gather. Often, too, the desired successor gains but envy for his share of the inheritance, and by his sudden death hands over the whole amount of the succession, which he has hardly entered upon, to strangers.
    254. Why, then, dost thou idly spin a web which is worthless and fruitless? And why dost thou build up useless heaps of treasures like spiders' webs? For though they overflow, they are no good; nay, they denude thee of the likeness of God, and put on thee the likeness of the earthy. If any one has the likeness of the tyrant, is he not liable to condemnation? Thou layest aside the likeness of the Eternal King, and raisest in thyself the image of death. Rather cast out of the kingdom of thy soul the likeness of the devil, and raise up the likeness of Christ. Let this shine forth in thee; let this glow brightly in thy kingdom, that is, thy soul, for it destroys the likeness of all vices. David says of this: "0  Lord, in Thy kingdom thou bringest their images to nothing. "(1)

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For when the Lord has adorned Jerusalem according to His own likeness, then every likeness of the adversary is destroyed.

CHAPTER L.

The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he gathers what gifts the office of the Levites demands. To conclude, he adds an exposition of Moses' words when blessing the tribe of Levi.
    255. If, then, in the Gospel of the Lord the people themselves were taught and led to despise riches,(1) how much more ought ye Levites no longer to be bound down by earthly desires. For your portion is God. For when their earthly possessions were portioned out by Moses to the people of our fathers, the Lord suffered not the Levites to have a share in that earthly possession, (2) for He Himself would be the strength of their inheritance. Wherefore David says: "The Lord is the portion of mine inheritance and of my cup."(3) Whence we get the name "Levite," which means: "Himself is mine," or "Himself for me." Great, then, is his honour, that God should say of him: Himself is Mine. Or, as was said to Peter about the piece of money found in the fish's mouth: "Give to them for Me and for thee."(4) Wherefore the Apostle, when he said: "A bishop should be sober, modest, of good behaviour, given to hospitality, apt to teach, not covetous, nor a brawler, one that rules well his own house," also added: "Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience. And let them also first be proved, and so let them serve, being found blameless. "(5)
    256. We note how much is required of us. The minister of the Lord should abstain from wine, so that he may be upheld by the good witness not only of the faithful but also by those who are without. For it is right that the witness to our acts and works should be the opinion of the public at large, that the office be not disgraced. Thus he who sees the minister of the altar adorned with suitable virtues may praise their Author, and reverence the Lord Who has such servants. The praise of the Lord sounds forth where there is a pure possession and an innocent rule at home.
    257. But what shall I say about chastity, when only one and no second union is allowed? As regards marriage, the law is, not to marry again, nor to seek union with another wife. It seems strange to many why impediment should be caused by a second marriage entered on before baptism, so as to prevent election to the clerical office, and to the reception of the gift of ordination; seeing that even crimes are not wont to stand in the way, if they have been put away in the sacrament of baptism.(1) But we must learn, that in baptism sin can be forgiven, but law cannot be abolished. In the case of marriage there is no sin, but there is a law. Whatever sin there is can be put away, whatever law there is cannot be laid aside in marriage. How could he exhort to widowhood who himself had married more than once?
    258. But ye know that the ministerial office must be kept pure and unspotted, and must not be defiled by conjugal intercourse; ye know this, I say, who have received the gifts of the sacred ministry, with pure bodies, and unspoilt modesty, and without ever having enjoyed conjugal intercourse. I am mentioning this, because in some out-of-the-way places, when they enter on the ministry, or even when they become priests, they have begotten children. They defend this on the ground of old custom, when, as it happened, the sacrifice was offered up at long intervals. However, even the people had to be purified two or three days beforehand, so as to come clean to the sacrifice, as we read in the Old Testament.(2) They even used to wash their clothes. If such regard was paid in what was only the figure, how much ought it to be shown in the reality ! Learn then, Priest and Levite, what it means to wash thy clothes. Thou must have a pure body wherewith to offer up the sacraments. If the people were forbidden to approach their victim unless they washed their clothes, dost thou, while foul in heart and body, dare to make supplication for others? Dost thou dare to make an offering for them?

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259. The duty of the Levites is no light one, for the Lord says of them: "Behold I have taken the Levites from among the children of Israel, instead of every first-born that openeth the matrix among the children of Israel. These shall be their redemption, and the Levites shall be Mine. For I hallowed unto Me all the first-born in the land of Egypt."(1) We know that the Levites are not reckoned among the rest, but are preferred before all, for they are chosen out of all, and are sanctified like the firstfruits and the firstlings which belong to the Lord, since the payment of vows and redemption for sin are offered by them. "Thou shalt not receive them," He says, "among the children of Israel, but thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it. They shall bear the tabernacle and all the vessels thereof, and they shall minister in it, and shall encamp round about the tabernacle. And when the tabernacle setteth forward the Levites shall take it down, and when the camp is pitched they shall set up the tabernacle again. And the stranger that cometh nigh shall surely be put to death." (2)
    260. Thou, then, art chosen out of the whole number of the children of Israel, regarded as the firstfruits of the sacred offerings, set over the tabernacle so as to keep guard in the camp of holiness and faith, to which if a stranger approach, he shall surely die. Thou art placed there to watch over the ark of the covenant. All do not see the depths of the mysteries, for they are hid from the Levites, lest they should see who ought not to see, and they who cannot serve should take it up. Moses, indeed, saw the circumcision of the Spirit, but veiled it, so as to give circumcision only in an outward sign. He saw the unleavened bread of sincerity and truth; he saw the sufferings of the Lord, but he veiled the unleavened bread of truth in the material unleavened bread, he veiled the sufferings of the Lord in the sacrifice of a lamb or a calf. Good Levites have ever preserved the mystery entrusted to them under the protection of their own faith, and yet dost thou think little of what is entrusted to thee? First, thou shalt see the deep things of God, which needs wisdom. Next, thou must keep watch for the people; this requires justice. Thou must defend the camp and guard the tabernacle, which needs fortitude. Thou must show thyself continent and sober, and this needs temperance.
    261. These chief virtues, they who are without have recognized,(1) but they considered that the order resting on society was higher than that resting on wisdom; though wisdom is the foundation, and justice the building which cannot stand unless it have a foundation. The foundation is Christ. (2)
    262. First stands faith, which is a sign of wisdom, as Solomon says, in following his father: "The fear of the Lord is the beginning of wisdom."(3) And the law says: "Thou shalt love the Lord thy God, thou shalt love thy neighbour."(4) It is a noble thing to do one's kindnesses and duties towards the whole of the human race. But it is ever most seemly that thou shouldst give to God the most precious thing thou hast, that is, thy mind, (5) for thou hast nothing better than that. When thou hast paid thy debt to thy Creator, then thou mayest labour for men, to show them kindness, and to give help; then thou mayest assist the needy with money, or by some duty, or some service that lies in the way of thy ministry; by money to support him; by paying a debt, so as to free him that is bound; by undertaking a duty, so as to take charge of a trust, which he fears to lose, who has put it by in trust.
    263. It is a duty, then, to take care of and to restore what has been entrusted to us. But meanwhile a change comes, either in time or circumstances,(6) so that it is no longer a duty to restore what one has received. As, for instance, when a man demands back his money as an open enemy, to use it against his country, and to offer his wealth to barbarians. Or, if thou shouldst have to restore it, whilst another stood by to extort it from him by force. If thou restore money to a raving lunatic when he cannot keep it; if thou give up to a madman a sword once put by with thee, whereby he may kill himself, is it not an act contrary to duty to pay the debt? Is it not contrary to duty to take knowingly what has been got by a thief, so that he who has lost it is cheated out of it?
    264. It is also sometimes contrary to  duty to fulfil a promise, (7) or to keep an oath. As was the case with Herod, who swore that whatever was asked he would give to the daughter of Herodies, and so

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allowed the death of John, that he might not break his word.(1) And what shall I say of Jephthah,(2) who offered up his daughter in sacrifice, she having been the first to meet him as he returned home victorious; whereby he fulfilled the vow which he had made that he would offer to God whatever should meet him first. It would have been better to make no promise at all, than to fulfil it in the death of his daughter.
    265. Ye are not ignorant how important it is to look to this. And so a Levite is chosen to guard the sanctuary, one who shall never fail in counsel, nor forsake the faith, nor fear death, nor do anything extravagant, so that in his whole appearance he may give proof of his earnestness. For he ought to have not only his soul but even his eyes in restraint, so that no chance mishap may bring a blush to his forehead. For "whosoever looketh on a woman to desire her hath already committed adultery with her in his heart."(3) Thus adultery is committed not only by actual committal of the foul deed, but even by the desire of the ardent gaze.
    266. This seems high and somewhat severe, but in a high office it is not out of place. For the grace of the Levites is such that Moses spoke of them as follows in his blessing: "Give to Levi his men, give Levi his trusted ones, give Levi the lot of his inheritance, and his truth to the holy men whom they tempted in temptation, and reviled at the waters of contradiction. Who said to his father and mother, I know thee not, and knew not his brethren, and renounced his children. He guarded Thy word and kept Thy testimony."(1)
    267. They, then, are His men, His trusty ones, who have no deceit in their hearts, hide no treachery within them, but guard His words and ponder them in their heart, as Mary pondered them ;(2) who know not their parents so as to put them before their duty; who hate the violators of chastity, and avenge the injury done to purity; and know the times for the fulfilling of their duty, as also which duty is the greater, which the lesser, and to what occasion each is suited. In all this they follow that alone which is virtuous. And who, where there are two virtuous duties, think that which is the more virtuous must come first. These are in truth tightly blessed.
    268. If any one makes known the just works of the Lord, and offers Him incense, then: "Bless, O Lord, his strength; accept the work of his hands,"(3) that he may find the grace of the prophetic blessing with Him Who liveth and reigneth for ever and ever. Amen.

BOOK II.

CHAPTER I.

Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does.
    I. Is the first book we spoke of the duties(4) which we thought befitted a virtuous life, whereon no one has ever doubted but that a blessed life, which the Scripture calls eternal life, depends. So great is the splendour of a virtuous life that a peaceful conscience and a calm innocence work out a happy life. And as the risen sun hides the globe of the moon and the light of the stars, so the brightness of a virtuous life, where it glitters in true pure glory, casts into the shade all other things, which, according to the desires of the body, are considered to be good, or are reckoned in the eyes of the world to be great and noble.
    2. Blessed, plainly, is that life which is not valued at the estimation of outsiders, but is known, as judge of itself, by its own inner feelings. It needs no popular opinion as its reward in any way; nor has it any fear of punishments. Thus the less it strives for glory, the more it rises above it. For to those who seek for glory, that reward in the shape of present things is but a shadow of future ones, and is a hindrance to eternal life, as it is written in the Scriptures: "Verily, I say unto you, they have received their reward. "(4) This is said of those who, as it were, with the sound of a trumpet desire to make known to all the world the liberality they exercise towards the poor. It is the same, too, in the case of fasting,

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which is done but for outward show. "They have," he says, "their reward."
    3. It therefore belongs to a virtuous life to show mercy and to fast in secret; that thou mayest seem to be seeking a reward from thy God alone, and not from men. For he who seeks it from man has his reward, but he who seeks it from God has eternal life, which none can give but the Lord of Eternity, as it is said: "Verily, I say unto thee, to-day shalt thou be with Me in Paradise."(1) Wherefore the Scripture plainly has called that life which is blessed, eternal life. It has not been left to be appraised according to man's ideas on the subject, but has been entrusted to the divine judgment.

CHAPTER II.

The different ideas of philosophers on the subject of happiness. He proves, first, from the Gospel that it rests on the knowledge of God and the pursuit of good works; next, that it may not be thought that this idea was adopted from the philosophers, he adds proofs from the witness of the prophets.
    4. The philosophers have made a happy life to depend, either (as Hieronymus(2)) on freedom from pain, or (as Herillus(3)) on knowledge. For Herillus, hearing knowledge very highly praised by Aristotle(4) and Theophrastus,(5) made it alone to be the chief good, when they really praised it as a good thing, not as the only good; others, as Epicurus,(6) have called pleasure such; others, as Callipho,(7) and after him Diodorus,(8) understood it in such a way as to make a virtuous life go in union, the one with pleasure, the other with freedom from pain, since a happy life could not exist without it. Zeno,(9) the Stoic, thought the highest and only good existed in a virtuous life. But Aristotle and Theophrastus and the other Peripatetics maintained that a happy life consisted in virtue, that is, in a virtuous life, but that its happiness was made complete by the advantages of the body and other external good things.
    5. But the sacred Scriptures say that eternal life rests on a knowledge of divine things and on the fruit of good works. The Gospel bears witness to both these statements. For the Lord Jesus spoke thus of knowledge: "This is eternal life, to know Thee, the only true God, and Jesus Christ Whom Thou hast sent,"(1) About works He gives this answer: "Every one that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My Name's sake, shall receive an hundred-fold, and shall inherit everlasting life."(2)
    6. Let no one think that this was but lately said, and that it was spoken of by the philosophers before it was mentioned in the Gospel. For the philosophers, that is to say, Aristotle and Theophrastus, as also Zeno and Hieronymus, certainly lived before the time of the Gospel; but they came after the prophets. Let them rather think how long before even the names of the philosophers were heard of, both of these seem to have found open expression through the mouth of the holy David; for it is written: "Blessed is the man whom Thou instructest, O Lord, and teachest him out of Thy law."(3) We find elsewhere also: "Blessed is the man that feareth the Lord, he will rejoice greatly in His commandments, "(4) We have proved our point as regards knowledge, the reward for which the prophet states to be the fruit of eternity, adding that in the house of the man that feareth the Lord, or is instructed in His law and rejoices greatly in the divine commandments, "is glory and riches; and his justice abideth for ever and ever."(5) He has further also in the same psalm stated of good works, that they gain for an upright man the gift of eternal life. He speaks thus: "Blessed is the man that showeth pity and lendeth, he will guide his affairs with discretion, surely he shall not be moved for ever, the righteous shall be in everlasting remembrance,"(6) And further: "He hath dispersed, he hath given to the poor, his justice endureth for ever."(7)
    7. Faith, then, has [the promise of] eternal life, for it is a good foundation. Good works, too, have the same, for an upright man is tested by his words and acts. For

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if a man is always busy talking and yet is slow to act, he shows by his acts how worthless his knowledge is: besides it is much worse to know what one ought to do, and yet not to do what one has learnt should be done. On the other hand, to be active in good works and unfaithful at heart is as idle as though one wanted to raise a beautiful and lofty dome upon a bad foundation. The higher one builds, the greater is the fall; for without the protection of faith good works cannot stand. A treacherous anchorage in a harbour perforates a ship, and a sandy bottom quickly gives way and cannot bear the weight of the building placed upon it. There then will be found the fulness of reward, where the virtues are perfect, and where there is a reasonable agreement between words and acts.

CHAPTER III.

The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune.
    8. As, then, knowledge, so far as it stands alone, is put aside either as worthless, according to the superfluous discussions of the philosophers,(1) or as but an imperfect idea, let us now note how clearly the divine Scriptures explain a thing about which we see the philosophers held so many involved and perplexing ideas. For the Scriptures state that nothing is good but what is virtuous, and declare that virtue is blessed in every circumstance, and that it is never enhanced by either corporal or other external good fortune, nor is it weakened by adversity. No state is so blessed as that wherein one is free from sin, is filled with innocence, and is fully supplied with the grace of God. For it is written: "Blessed is the man that hath not walked in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sat in the seat of pestilence, but in the law of the Lord was his delight."(2) And again: "Blessed are the undefiled in the way, who walk in the law of the Lord."(3)
    9. Innocence, then, and knowledge make a man blessed. We have also noted already that the blessedness of eternal life is the reward for good works. It remains, then, to show that when the patronage of pleasure or the fear of pain is despised (and the first of these one abhors as poor and effeminate, and the other as unmanly and weak), that then a blessed life can rise up in the midst of pain. This can easily be shown when we read: "Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you for righteousness' sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you."(1) And again: "He that will come after Me, let him take up his cross and follow Me."(2)

CHAPTER IV.

The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old.
    10. There is, then, a blessedness even in pains and griefs. All which virtue with its sweetness checks and restrains, abounding as it does in natural resources for either soothing conscience or increasing grace. For Moses was blessed in no small degree when, surrounded by the Egyptians and shut in by the sea, he found by his merits a way for himself and the people to go through the waters.(3) When was he ever braver than at the moment when, surrounded by the greatest dangers, he gave not up the hope of safety, but besought a triumph?
    11. What of Aaron? When did he ever think himself more blessed than when he stood between the living and the dead, and by his presence stayed death from passing from the bodies of the dead to the lines of the living?(4) What shall I say of the youth Daniel, who was so wise that, when in the midst of the lions enraged with hunger, he was by no means overcome with terror at the fierceness of the beasts. So free from fear was he, that he could eat, and was not afraid he might by his example excite the animals to feed on him.(5)
    12. There is, then, in pain a virtue that can display the sweetness of a good conscience, and therefore it serves as a proof that pain does not lessen the pleasure of virtue. As, then, there is no loss of blessedness to virtue through pain, so also the pleasures of the body and the enjoyment that benefits give add nothing to it. On this the Apostle says well: "What things to me were gain, those I counted loss for Christ," and he added: "Wherefore I count all things but loss, and do count them but dung, that I may win Christ."(6)

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    13. Moses, too, thought the treasures of Egypt to be his loss, and thus showed forth in his life the reproach of the Cross of the Lord. He was not rich when he had abundance of money, nor was he afterwards poor when he was in want of food, unless, perchance, there is any one who thinks he was less happy when daily food was wanting to him and his people in the wilderness. But yet manna, that is, angels' food, which surely none will dare deny to be a mark of the greatest good and of blessedness, was given him from heaven; also the daily shower of meat was sufficient to feed the whole multitude.(1)
    14. Bread for food also failed Elijah, that holy man, had he sought for it; but it seemed not to fail him because he sought it not. Thus by the daily service of the ravens bread was brought to him in the morning, meat in the evening.(2) Was he any the less blessed because he was poor to himself? Certainly not. Nay, he was the more blessed, for he was rich toward God. It is better to be rich for others than for oneself. He was so, for in the time of famine he asked a widow for food, intending to repay it, so that the barrel of meal failed not for three years and six months, and the oil jar sufficed and served the needy widow for her daily use all that time also.(3) Rightly did Peter wish to be there where he saw them. Rightly did they appear in the mount with Christ in glory,(4) for He Himself became poor when He was rich.
    15. Riches, then, give no assistance to living a blessed life, a fact that the Lord clearly shows in the Gospel, saying: "Blessed are ye poor, for yours is the kingdom of God. Blessed are they that hunger and thirst now, for they shall be filled. Blessed are ye that weep now, for ye shall laugh."(5) Thus it is stated as plainly as possible that poverty, hunger, and pain, which are considered to be evils, not only are not hindrances to a blessed life, but are actually so many helps toward it.

CHAPTER V.

Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples.
    16. But those things which seem to be good, as riches, abundance, joy without pain, are a hindrance to the fruits of blessedness, as is clearly stated in the Lord's own words, when He said: "Woe to you rich, for ye have received your consolation! Woe unto you that are full, for ye shall hunger, and to those who laugh, for they shall mourn ! "(1) So, then, corporal or external good things are not only no assistance to attaining a blessed life, but are even a hindrance to it.
    17. Wherefore Naboth was blessed, even though he was stoned by the rich; weak and poor, as opposed to the royal resources, he was rich in his aim and his religion; so rich, indeed, that he would not exchange the inheritance of the vineyard received from his father for the king's money; and on this account was he perfect, for he defended the rights of his forefathers with his own blood. Thus, also, Ahab was wretched on his own showing, for he caused the poor man to be put to death, so as to take possession of his vineyard himself.(2)
    18. It is quite certain that virtue is the only and the highest good; that it alone richly abounds in the fruit of a blessed life; that a blessed life, by means of which eternal life is won, does not depend on external or corporal benefits, but on virtue only. A blessed life is the fruit of the present, and eternal life is the hope of the future.
    19. Some, however, there are who think a blessed life is impossible in this body, weak and fragile as it is. For in it one must suffer pain and grief, one must weep, one must be ill. So I could also say that a blessed life rests on bodily rejoicing, but not on the heights of wisdom, on the sweetness of conscience, or on the loftiness of virtue. It is not a blessed thing to be in the midst of suffering; but it is blessed to be victorious over it, and not to be cowed by the power of temporal pain.
    20. Suppose that things come which are accounted terrible as regards the grief they cause, such as blindness, exile, hunger, violation of a daughter, loss of children. Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction?(3) Was not Jacob blessed who, leaving his father's house, endured exile as a shepherd for pay,(4) and mourned for the violated chastity of his daughter,(5) and suffered hunger?(6) Were they not blessed on whose good faith God received witness, as it is written: "The God of Abraham, the God of Isaac, and the

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God of Jacob"?(1) A wretched thing is slavery, but Joseph was not wretched; nay, clearly he was blessed, when he whilst in slavery checked the lusts of his mistress.(2) What shall I say of holy David who bewailed the death of three sons,(8) and, what was even worse than this, his daughter's incestuous connection?(4) How could he be unblessed from whom the Author of blessedness Himself sprung, Who has made many blessed? For: "Blessed are they who have not seen yet have believed."(5) All these felt their own weakness, but they bravely prevailed over it. What can we think of as more wretched than holy Job, either in the burning of his house, or the instantaneous death of his ten sons, or his bodily pains?(6) Was he less blessed than if he had not endured those things whereby he really showed himself approved?
    21. True it is that in these sufferings there is something bitter, and that strength of mind cannot hide this pain. I should not deny that the sea is deep because inshore it is shallow, nor that the sky is clear because sometimes it is covered with clouds, nor that the earth is fruitful because in some places there is but barren ground, nor that the crops are rich and full because they sometimes have wild oats mingled with them. So, too, count it as true that the harvest of a happy conscience may be mingled with some bitter feelings of grief. In the sheaves of the whole of a blessed life, if by chance any misfortune or bitterness has crept in, is it not as though the wild oats were hidden, or as though the bitterness of the tares was concealed by the sweet scent of the corn? But let us now proceed again with our subject.

CHAPTER VI.

On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness.
    22. Is the first book we made our division in such a way as to set in the first place what is virtuous and what is seemly; for all duties are derived from these. In the second place we set what is useful. But as at the start we said that there was a difference between what is virtuous and what is seemly--which one can comprehend more easily than one can explain--so also when we are thinking of what is useful, we have to give considerable thought to what is the more useful.(1)
    23. But we do not reckon usefulness by the value of any gain in money, but in acquiring godliness, as the Apostle says: "But godliness is profitable unto all things, having promise of the life that now is, and of that which is to come."(2) Thus in the holy Scriptures, if we look carefully we shall often find that what is virtuous is called useful: "All things are lawful unto me, but all things are not profitable" [useful].(3) Before that he was speaking of vices, and so means: It is lawful to sin, but it is not seemly. Sins rest in one's own power, but they are not virtuous. To live wantonly is easy, but it is not right. For food serves not God but the belly.
    24. Therefore, because what is useful is also just, it is just to serve Christ, Who redeemed us. They too are just who for His Name's sake have given themselves up to death, they are unjust who have avoided it. Of them it says: What profit is there in my blood?(4) that is: what advance has my justice made? Wherefore they also say: "Let us bind the just, for he is useless to us,"(5) that is: he is unjust, for he complains of us, condemns and rebukes us. This could also be referred to the greed of impious men, which closely resembles treachery; as we read in the case of the traitor Judas, who in his longing for gain and his desire for money put his head into the noose of treachery and fell.
    25. We have then to speak of that usefulness which is full of what is virtuous, as the Apostle himself has laid it down in so many words, saying: "And this I speak for your own profit, not that I may cast a snare upon you, but for that which is comely."(6) It is plain, then, that what is virtuous is useful, and what is useful is virtuous; also that what is useful is just, and what is just is useful. I can say this, for I am speaking, not to merchants who are covetous from a desire to make gain, but to my children. And I am speaking of the duties which I wish to impress upon and impart to you, whom I have chosen for the service of the Lord; so that those things which have been already implanted and fixed in your minds and characters by habit and training may now be further unfolded to you by explanation and instruction.
    26. Therefore as I am about to speak of what is useful, I will take up those words of

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the Prophet: "Incline my heart unto Thy testimonies and not to covetousness,"(1) that the sound of the word "useful" may not rouse in us the desire for money. Some indeed put it thus: "Incline my heart unto Thy testimonies and not to what is useful," that is, that kind of usefulness which is always on the watch for making gains in business, and has been bent and diverted by the habits of men to the pursuit of money. For as a rule most people call that only useful which is profitable, but we are speaking of that kind of usefulness which is sought in earthly loss "that we may gain Christ,"(2) whose gain is "godliness with contentment."(3) Great, too, is the gain whereby we attain to godliness, which is rich with God, not indeed in fleeting wealth, but in eternal gifts, and in which rests no uncertain trial but grace constant and unending.
    27. There is therefore a usefulness connected with the body, and also one that has to do with godliness, according to the Apostle's division: "Bodily exercise profiteth a little, but godliness is profitable unto all things."(4) And what is so virtuous as integrity? what so seemly as to preserve the body unspotted and undefiled, and its purity unsullied? What, again, is so seemly as that a widow should keep her plighted troth to her dead husband? What more useful than this whereby the heavenly kingdom is attained? For "there are some who have made themselves eunuchs for the kingdom of heaven's sake."(5)

CHAPTER VII.

What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence.
    28. There is therefore not only a close intercourse between what is virtuous and what is useful, but the same thing is both useful and virtuous. Therefore He Who willed to open the kingdom of heaven to all sought not what was useful to Himself, but what was useful for all. Thus we must have a certain order and proceed step by step from habitual or common acts to those which are more excellent, so as to show by many examples the advancement of what is useful.
  29. And first we may know there is nothing so useful as to be loved,(1) nothing so useless as not to be loved; for to be hated in my opinion is simply fatal and altogether deadly. We speak of this, then, in order that we may take care to give cause for a good estimate and opinion to be formed of us, and may try to get a place in others' affections through our calmness of mind and kindness of soul. For goodness is agreeable and pleasing to all, and there is nothing that so easily reaches human feelings. And if that is assisted by gentleness of character and willingness, as well as by moderation in giving orders and courtesy of speech, by honour in word, by a ready interchange of conversation and by the grace of modesty, it is incredible how much all this tends to an increase of love.(2)
    30. We read, not only in the case of private individuals but even of kings, what is the effect of ready and willing courtesy, and what harm pride and great swelling words have done, so far as to make even kingdoms to totter and powers to be destroyed. If any one gains the people's favour by advice or service, by fulfilling the duties of his ministry or office, or if he encounters danger for the sake of the whole nation, there is no doubt but that such love will be shown him by the people that they all will put his safety and welfare before their own.
    31. What reproaches Moses had to bear from his people ! But when the Lord would have avenged him on those who reviled him, he often used to offer himself for the people that he might save them from the divine anger.(3) With what gentle words used he to address the people, even after he was wronged I He comforted them in their labours, consoled them by his prophetic declarations of the future, and encouraged them by his works. And though he often spoke with God, yet he was wont to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face,(4) and refused to believe that his sepulchre was found.(5) He had captivated the minds of all the people to such an extent; that they loved him even more for his gentleness than they admired him for his deeds.
    32. There is David too who followed his steps, who was chosen from among all to rule the people. How gentle and kindly he was, humble in spirit too, how diligent and ready to show affection. Before he came to the throne he offered himself in the stead of

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all.(1) As king he showed himself an equal to all in warfare, and shared in their labours. He was brave in battle, gentle in ruling, patient under abuse, and more ready to bear than to return wrongs. So dear was he to all, that though a youth, he was chosen even against his will to rule over them, and was made to undertake the duty though he withstood it. When old he was asked by his people not to engage in battle, because they all preferred to incur danger for his sake rather than that he should undergo it for theirs.
    33. He had bound the people to himself freely in doing his duty; first, when he during the division among the people preferred to live like an exile at Hebron(2) rather than to reign at Jerusalem; next, when he showed that he loved valour even in an enemy. He had also thought that justice should be shown to those who had borne arms against himself the same as to his own men. Again, he admired Abner, the bravest champion of the opposing side, whilst he was their leader and was yet waging war. Nor did he despise him when suing for peace, but honoured him by a banquet.(3) When killed by treachery, he mourned and wept for him. He followed him and honoured his obsequies, and evinced his good faith in desiring vengeance for the murder; for he handed on that duty to his son in the charge that he gave him,(4) being anxious rather that the death of an innocent man should not be left unavenged, than that any one should mourn for his own.
    34. It is no small thing, especially in the case of a king, so to perform humble duties as to make oneself like the very lowest. It is noble not to seek for food at another's risk and to refuse a drink of water, to contless a sin, and to offer oneself to death for one's people. This latter David did, so that the divine anger might be turned against himself, when he offered himself to the destroying angel and said: "Lo I have sinned: I the shepherd have done wickedly, but this flock, what hath it done? Let Thy hand be against me."(5)
    35. What further should I say? He opened not his mouth to those planning deceit, and, as though hearing not, he thought no word should be returned, nor did be answer their reproaches. When he was evil spoken of, he prayed, when he was cursed, he blessed. He walked in simplicity of heart, and fled from the proud. He was a follower of those unspotted from the world, one who mixed ashes with his food when bewailing his sins, and mingled his drink with weeping.(1) Worthily, then, was he called for by all the people. All the tribes of Israel came to him saying: "Behold, we are thy bone and thy flesh. Also yesterday and the day before when Saul lived, and reigned, thou wast he that leddest out and broughtest in Israel. And the Lord said to thee, Thou shalt feed My people!'(2) And why should I say more about him of whom the word of the Lord has gone forth to say: "I have found David according to My heart"?(3) Who ever walked in holiness of heart and in justice as he did, so as to fulfil the will of God; for whose sake pardon was granted to his children when they sinned, and their rights were preserved to his heirs?(4)
    36. Who would not have loved him, when they saw how dear he was to his friends? For as he truly loved his friends, so he thought that he was loved as much in return by his own friends. Nay, parents put him even before their own children, and children loved him more than their parents. Wherefore Saul was very angry and strove to strike Jonathan his son with a spear because he thought that David's friendship held a higher place in his esteem than either filial piety or a father's authority.(5)
    37. It gives a very great impetus to mutual love if one shows love in return to those who love us and proves that one does not love them less than oneself is loved, especially if one shows it by the proofs that a faithful friendship gives. What is so likely to win favour as gratitude? What more natural than to love one who loves us? What so implanted and so impressed on men's feelings as the wish to let another, by whom we want to be loved, know that we love him? Well does the wise man say: "Lose thy money for thy brother and thy friend."(6) And again: "I will not be ashamed to defend a friend, neither will I hide myself from him."(7) If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend;(8) yet none has ever doubted that it is in love that our best defence lies. As the Apostle says: "It beareth all things, believeth all things, hopeth all things, endureth all things; love never faileth."(9)
   38. Thus David failed not, for he was

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dear to all, and wished to be loved rather than feared by his subjects. Fear keeps the watch of temporal protection, but knows not how to keep guard permanently.(1) And so where fear has departed, boldness often creeps in; for fear does not force confidence but affection calls it forth.
    39. Love, then, is the first thing to give us a recommendation. It is a good thing therefore to have our witness in the love of many.(2) Then arises confidence, so that even strangers are not afraid to trust themselves to thy kindness, when they see thee so dear to many. So likewise one goes through confidence to love, so that he who has shown good faith to one or two has an influence as it were on the minds of all, and wins the good-will of all.

CHAPTER VIII.

Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment.
    40. Two things, therefore, love and confidence, are the most efficacious in commending us to others; also this third quality if thou hast it, namely, what many consider to be worthy of admiration in thee, and think to be rightly worthy of honour(3) [the power, in fact, of giving good advice].
    41. Since the giving of good advice is a great means of gaining men's affections, prudence and justice are much needed in every case. These are looked for by most, so that confidence at once is placed in him in whom they exist, because he can give useful and trustworthy advice to whoever wants it. Who will put himself into the hands of a man whom he does not think to be more wise than himself who asks for advice? It is necessary therefore that he of whom advice is asked should be superior to him who asks it. For why should we consult a man when we do not think that he can make anything more plain than we ourselves see it?
    42. But if we have found a man that by the vigour of his character, by his strength of mind and influence, stands forth above all others, and further, is better fitted by example and experience than others; that can put an end to immediate dangers, foresee future ones, point out those close at hand, can explain a subject, bring relief in time, is ready not only to give advice but also to give help,--in such a man confidence is placed, so that he who seeks advice can say: "Though evil should happen to me through him, I will bear it."(1)
    43. To a man of this sort then we entrust our safety and our reputation, for he is, as we said before, just and prudent. Justice causes us to have no fear of deceit, and prudence frees us from having any suspicions of error. However, we trust ourselves more readily to a just than to a prudent man, to put it in the way people generally do. But, according to the definition of the philosophers, where there is one virtue, others exist too,(2) whilst prudence cannot exist without justice. We find this stated also in our writers, for David says: "The just showeth mercy and lendeth."(3) What the just lends, he says elsewhere: "A good man is he that showeth mercy and lendeth, he will guide his words with discretion. "(4)
    44. Is not that noble judgment of Solomon full of wisdom and justice? Let us see whether it is so.(5) "Two women," it says, "stood before King Solomon, and the one said to him, Hear me, my lord, I and this woman dwell in one house, and before the third day we gave birth and bore a son apiece, and were together, there was no witness in the house, nor any other woman with us, only we two alone. And her son died this night, because she overlaid it, and she arose at midnight, and took my son from my breast, and laid it in her bosom, and her dead child she laid at my breast, And I arose in the morning to give my child suck, and found him dead. And I considered it at dawn, and behold it was not my son. And the other woman said, Nay, but the living is my son, and the dead is thy son."
    45. This was their dispute, in which either tried to claim the living child for herself, and denied that the dead one was hers. Then the king commanded a sword to be brought and the infant to be cut in half, and either piece to be given to one, one half to the one, and one half to the other. Then the woman whose the child really was, moved by her feelings, cried out: "Divide  not the child, my lord; let it rather be given to her and live, and do not kill it." But the other answered: "Let it be neither mine nor hers, divide it." Then the king ordered that the

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infant should be given to the woman who had said: Do not kill it, but give it to that woman; "For," as it says, "her bowels yearned upon her son."(1)
    46. It is not wrong to suppose that the mind of God was in him; for what is hidden from God? What can be more hidden than the witness that lies deep within; into which the mind of the wise king entered as though to judge a mother's feelings, and elicited as it were the voice of a mother's heart. For a mother's feelings were laid bare, when she chose that her son should live with another, rather than that he should be killed in his mother's sight.
    47. It was therefore a sign of wisdom to distinguish between secret heart-thoughts, to draw the truth from hidden springs, and to pierce as it were with the sword of the Spirit not only the inward parts of the body, but even of the mind and soul. It was the part of justice also that she who had killed her own child should not take away another's, but that the real mother should have her own back again. Indeed the Scriptures have declared this. "All Israel," it says, "heard of the judgment which the king had judged, and they feared the king, for they saw that the wisdom of God was in him to do judgment."(2) Solomon also himself had asked for wisdom, so that a prudent heart might be given him to hear and to judge with justice.(3)

CHAPTER IX.

Though justice and prudence are inseparable, we must have respect to the ideas of people in general, for they make a distinction between the different cardinal virtues.
    48. It is clear also, according to the sacred Scriptures, which are the older, that wisdom cannot exist without justice, for where one of these two is, there the other must be also. With what wisdom did Daniel expose the lie in the false accusation brought against him by his thorough examination, so that those false informers had no answer ready to hand!(4) It was a mark of prudence to convict the criminals by the witness of their own words, and a sign of justice to give over the guilty to punishment, and to save the innocent from it.
    49. There is therefore an inseparable union between wisdom and justice; but, generally speaking,(5) the one special form of virtue is divided up. Thus temperance lies in despising pleasures, fortitude may be seen in undergoing labours and dangers, prudence in the choice of what is good, by knowing how to distinguish between things useful and the reverse; justice, in being a good guardian of another's rights and protector of its own, thus maintaining for each his own. We can make this fourfold division in deference to commonly received ideas; and so, whilst deviating from those subtle discussions of philosophic learning which are brought forth as though from some inner recess for the sake of investigating the truth, can follow the commonly received use and their ordinary meaning. Keeping, then, to this division, let us return to our subject.

CHAPTER X.

Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out the man who combines in himself the qualities of justice and prudence. Solomon gives us an example of this. (The words which the queen of Sheba spoke of him are explained.) Also Daniel and Joseph.
    50. We entrust our case to the most prudent man we can find, and ask advice from him more readily than we do from others. However, the faithful counsel of a just(1) man stands first and often has more weight than the great abilities of the wisest of men: "For better are the wounds of a friend than the kisses of others."(2) And just because it is the judgment of a just man, it is also the conclusion of a wise one: in the one lies the result of the matter in dispute, in the other readiness of invention.
    51. And if one connects the two, there will be great soundness in the advice given, which is regarded by all with admiration for the wisdom shown, and with love for its justice. And so all will desire to hear the wisdom of that man in whom those two virtues are found together, as all the kings of the earth desired to see the face of Solomon and to hear his wisdom. Nay, even the queen of Sheba came to him and tried him with questions. She came and spoke of all the things that were in her heart, and heard all the wisdom of Solomon, nor did any word escape her.(3)
    52. Who she was whom nothing escaped, and that there was nothing which the truth-loving Solomon did not tell her, learn, O man, from this which thou hearest her saying: "It was a true report that I heard in

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mine own land of thy words and of thy prudence, yet I did not believe those that told it me until I came, and mine eyes had seen it; and behold the half was not told me. Thou hast added good things over and above all that I heard in mine own land. Blessed are thy women and blessed thy servants, which stand before thee, and that hear all thy prudence."(1) Recognize the feast of the true Solomon, and who are set down at that feast; recognize it wisely and think in what land all the nations shall hear the fame of true wisdom and justice, and with what eyes they shall see Him, beholding those things which are not seen. "For the things that are seen are temporal, but the things which are not seen are eternal."(2)
    53. What women are blessed but those of whom it is said "that many hear the word of God and bring forth fruit"?(3) And again: "Whosoever doeth the word of God is My father and sister and mother."(4) And who are those blessed servants, who stand before Him, but Paul, who said: "Even to this day I stand witnessing both to great and small;"(5) or Simeon, who was waiting in the temple to see the consolation of Israel?(6) How could he have asked to be let depart, except that in standing before the Lord he had not the power of departing, but only according to the will of God? Solomon is put before us simply for the sake of example, of whom it was eagerly expected that his wisdom should be heard.
    54. Joseph also when in prison was not free from being consulted about matters of uncertainty. His counsel(7) was of advantage to the whole of Egypt, so that it felt not the seven years' famine, and he was able even to relieve other peoples from their dreadful hunger.
    55. Daniel, though one of the captives, was made the head of the royal counsellors. By his counsels he improved the present and foretold the future.(8) Confidence was put in him in all things, because he had frequently interpreted things, and had shown that he had declared the truth.

CHAPTER XI.

A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph.
      56. But a third point seems also to have been noted in the case of those who were thought worthy of admiration(1) after the example of Joseph, Solomon, and Daniel. For what shall I say of Moses whose advice all Israel always waited for,(2) whose life caused them to trust in his prudence and increased their esteem for him? Who would not trust to the counsel of Moses, to whom the elders reserved for decision whatever they thought beyond their understanding and powers?
    57. Who would refuse the counsel of Daniel, of whom God Himself said: "Who is wiser than Daniel?"(3) How can men doubt about the minds of those to whom God has given such grace? By the counsel of Moses wars were brought to an end, and for his merit's sake food came from heaven and drink from the rock.
    58. How pure must have been the soul of Daniel to soften the character of barbarians and to tame the lions!(4) What temperance was his, what self-restraint in soul and body! Not unworthily did he become an object of admiration to all, when--and all men do admire this,--though enjoying royal friendships, he sought not for gold, nor counted the honour given him as more precious than his faith. For he was willing to endure danger for the law of God rather than to be turned from his purpose in order to gain the favour of men.
    59. And what, again, shall I say of the chastity and justice of Joseph, whom I had almost passed by, whereby on the one hand he rejected the allurements of his mistress and refused rewards, on the other he mocked at death, repressed his fear, and chose a prison? Who would not consider him a fit person to give advice in a private case, whose fruitful spirit and fertile mind enriched the barrenness of the time with the wealth of his counsels and heart?(5)

CHAPTER XII.

No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures,
    60. We note therefore that in seeking for counsel, uprightness of life, excellence in virtues, habits of benevolence, and the charm of good-nature have very great weight. Who seeks for a spring in the mud? Who wants to drink from muddy water? So

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where there is luxurious living, excess, and a union of vices, who will think that he ought to draw from that source? Who does not despise a foul life? Who will think a man to be useful to another's cause whom he sees to be useless in his own life? Who, again, does not avoid a wicked, ill-disposed, abusive person, who is always ready to do harm? Who would not be only too eager to avoid him?(1)
    61. And who will come to a man however well fitted to give the best of advice who is nevertheless hard to approach? It goes with him as with a fountain whose waters are shut off. What is the advantage of having wisdom, if one refuses to give advice? If one cuts off the opportunities of giving advice, the source is closed, so as no longer to flow for others or to be of any good to oneself.
    62. Well can we refer this to him who, possessing prudence, has defiled it with the foulness of a vicious life and so pollutes the water at the source. His life is a proof of a degenerate spirit.(2) How can one judge him to be good in counsel whom one sees to be evil in character? He ought to be superior to me, if I am ready to trust myself to him. Am I to suppose that he is fit to give me advice who never takes it for himself, or am I to believe that he has time to give to me when he has none for himself, when his mind is filled with pleasures, and he is overcome by lust, is the slave of avarice, is excited by greed, and is terrified with fright? How is there room for counsel here where there is none for quiet?
    63. That man of counsel whom I must admire and look up to, whom the gracious Lord gave to our fathers, put aside all that was offensive. His follower he ought to be, who can give counsel and protect another's prudence from vice; for nothing foul can mingle with that.

CHAPTER XIII.

The beauty_of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues.
    64. Is there any one who would like to be beautiful in face and at the same time to have its charm spoilt by a beast-like body and fearful talons? Now the form of virtues is so wonderful and glorious, and especially the beauty of wisdom, as the whole of the Scriptures tell us. For it is more brilliant than the sun, and when compared with the stars far outshines any constellation. Night takes their light away in its train, but wickedness cannot overcome wisdom.(1)
    65. We have spoken of its beauty, and proved it by the witness of Scripture. It remains to show on the authority of Scripture(2) that there can be no fellowship between it and vice, but that it has an inseparable union with the rest of the virtues. "It has a spirit sagacious, undefiled, sure, holy, loving what is good, quick, that never forbids a kindness, kind, steadfast, free from care, having all power, overseeing all things." And again:(3) "She teacheth temperance and justice and virtue."

CHAPTER XIV.

Prudence is combined with all the virtues, especially
with contempt of riches.

    66. Prudence, herefore, works through all things, she has fellowship with all that is good. For how(4) can she give good advice unless she have justice too, so that she may clothe herself in consistency, not fear death, be held back by no alarm, no fear, nor think it right to be turned aside from the truth by any flattery, nor shun exile, knowing that the world is the fatherland of the wise man. She fears not want, for she knows that nothing is wanting to the wise man, since the whole world of riches is his. What is greater than the man that knows not how to be excited at the thought of money, and has a contempt for riches, and looks down as from some lofty vantage-ground on the desires of men? Men think that one who acts thus is more than man: "Who is this," it says, "and we will praise him. For wonderful things hath he done in his life."(5) Surely he ought to be admired who despises riches, seeing that most place them even before their own safety.
    67. The rule of economy and the authority of self-restraint befits all, and most of all him who stands highest in honour; so that no love for his treasures may seize upon such a man, and that he who rules over free men may never become a slave to money. It is more seemly that in soul he should be superior to treasures, and in willing service be subject to his friends. For humility in-

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creases the regard in which one is held. It is praiseworthy and right for the chief of men to have no desire for filthy lucre in  common with Syrian traders and Gilead merchants, nor to place all their hope of good in money, or to count up their daily  gains and to calculate their savings like a hireling.

CHAPTER XV.

Of liberality. To whom it must chiefly be shown, and how men of slender means may show it by giving their service and counsel.
    68. But if it is praiseworthy to have one's soul free from this failing, how much more glorious is it to gain the love of the people by liberality which is neither too freely shown to those who are unsuitable, nor too sparingly bestowed upon the needy.
    69. There are many kinds of liberality.(1) Not only can we distribute and give away food to those who need it from our own daily supply, so that they may sustain life; but we can also give advice and help to those who are ashamed to show their want openly, so long as the common supplies of the needy are not exhausted. I am now speaking of one set over some office. If he is a priest or almoner, let him inform the bishop of them, and not withhold the name of any he knows to be in any need, or to have lost their wealth and to be now reduced to want; especially if they have not fallen into this trouble owing to wastefulness in youth, but because of another's theft, or through loss of their inheritance from no fault of their own, so that they cannot now earn their daily bread.
    70. The highest kind of liberality is, to redeem captives, to save them from the hands of their enemies, to snatch men from death, and, most of all, women from shame, to restore children to their parents, parents to their children, and, to give back a citizen to his country. This was recognized when Thrace and Illyria were so terribly devastated.(2) How many captives were then for sale all over the world! Could one but call them together, their number would have surpassed that of a whole province. Yet there were some who would have sent back into slavery those whom the Church had redeemed. They themselves were harder than slavery itself to look askance at another's mercy. If they themselves (they said) had come to slavery, they would be slaves freely. If they had been sold, they would not refuse the service of slavery. They wished to undo the freedom of others, though they could not undo their own slavery, unless perchance it should please the buyer to receive his price again, whereby, however, slavery would not be simply undone but redeemed.
    71. It is then a special quality of liberality to redeem captives,(1) especially from barbarian enemies who are moved by no spark of human feeling to show mercy, except so far as avarice has preserved it with a view to redemption. It is also a great thing to take upon oneself another's debt, if the debtor cannot pay and is hard pressed to do so, and where the money is due by right and is only left unpaid through want. So, too, it is a sign of great liberality to bring up children, and to take care of orphans.
    72. There are others who place in marriage maidens that have lost their parents, so as to preserve their chastity, and who help them not only with good wishes but also by a sum of money. There is also another kind of liberality which the Apostle teaches: "If any that believeth hath widows let him relieve them, that the Church be not burdened by supplying them, that it may have enough for those that are widows indeed."(2)
    73. Useful, then, is liberality of this sort; but it is not common to all. For there are many good men who have but slender means, and are content with little for their own use, and are not able to give help to lighten the poverty of others. However, another sort of kindness is ready to their hand, whereby they can help those poorer still. For there is a twofold liberality:(3) one that gives actual assistance, that is, in money; the other, which is busy in offering active help, is often much grander and nobler.
    74. How much grander it was for Abraham to have recovered his captured son-in-law by his victorious arms,(4) than if he had ransomed him! How much more usefully did holy Joseph help King Pharaoh by his counsel to provide for the future. than if he had offered him money! For money would not have bought back the fruitfulness of any

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one state; whilst he by his foresight kept the famine for five years(1) from the whole of Egypt.
    75. Money is easily spent; counsels can never be exhausted. They only grow the stronger by constant use. Money grows less and quickly comes to an end, and has failed even kindness itself; so that the more there are to whom one wants to give, the fewer one can help; and often one has not got what one thinks ought to be given to others. But as regards the offer of advice and active help, the more there are to spend it on, the more there seems to be, and the more it returns to its own source. The rich stream of prudence ever flows back upon itself, and the more it has reached out to, so much the more active becomes all that remains.

CHAPTER XVI.

Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing and hesitating a way. One ought rather to follow the example of the blessed Joseph, whose prudence is commended at great length.
    76. It is clear, then,(2) that there ought to be due measure in our liberality, that our gifts may not become useless. Moderation must be observed, especially by priests, for fear that they should give away for the sake of ostentation, and not for justice' sake. Never was the greed of beggars greater than it is now. They come in full vigour, they come with no reason but that they are on the tramp. They want to empty the purses of the poor--to deprive them of their means of support. Not content with a little, they ask for more. In the clothes that cover them they seek a ground to urge their demands, and with lies about their lives they ask for further sums of money. If any one were to trust their tale too readily, he would quickly drain the fund which is meant to serve for the sustenance of the poor. Let there be method in our giving, so that the poor may not go away empty nor the subsistence of the needy be done away and become the spoil of the dishonest. Let there be then such due measure that kindness may never be put aside, and true need never be left neglected.
    77. Many pretend they have debts. Let the truth be looked into. They bemoan the fact that they have been stripped of everything by robbers. In such a case give credit only if the misfortune is apparent, or the person is well known; and then readily give help. To those rejected by the Church supplies must be granted if they are in want of food. He, then, that observes method in his giving is hard towards none, but is free towards all, We ought not only to lend our ears to hear the voices of those who plead, but also our eyes to look into their needs. Weakness calls more loudly to the good dispenser than the voice of the poor. It cannot always be that the cries of an importunate beggar will never extort more, but let us not always give way to impudence. He must be seen who does not see thee. He must be sought for who is ashamed to be seen. He also that is in prison must come to thy thoughts; another seized with sickness must present himself to thy mind, as he cannot reach thy ears.
    78. The more people see thy zeal in showing mercy, the more will they love thee, I know many priests who had the more, the more they gave, For they who see a good dispenser give him something to distribute in his round of duty, sure that the act of mercy will reach the poor. If they see him giving away either in excess or too sparingly, they contemn either of these; in the one case because he wastes the fruits of another's labours by unnecessary payments, on the other hand because he hoards them in his money bags. As, then, method(1) must be observed in liberality, so also at times it seems as though the spur must be applied. Method, then, so that the kindness one shows may be able to be shown day by day, and that we may not have to withdraw from a needful case what we have freely spent on waste. A spur, because money is better laid out in food for the poor than on a purse for the rich. We must take care test in our money chests we shut up the welfare of the needy, and bury the life of the poor as it were in a sepulchre.
    79. Joseph could have given away all the wealth of Egypt, and have spent the royal treasures; but he would not even seem to be wasteful of what was another's. He preferred to sell the corn rather than to give it to the hungry. For if he had given it to a few there would have been none for most. He gave good proof of that liberality whereby there was enough for all. He opened the storehouses that all might buy their corn supply, lest if they received it for nothing, they should give up cultivating the

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ground. For he who has the use of what is another's often neglects his own.
    80. First of all, then, he gathered up their money, then their implements, last of all he acquired for the king all their rights to the ground.(1) He did not wish to deprive all of them of their property, but to support them in it. He also imposed a general tax,(2) that they might hold their own in safety. So pleasing was this to all from whom he had taken the land, that they looked on it, not as the selling of their rights, but as the recovery of their welfare. Thus they spoke: "Thou hast saved our lives, let us find grace in the sight of our Lord."(3) For they had lost nothing of their own, but had received a new right. Nothing of what was useful to them had failed, for they had now gained it in perpetuity.
    81. O noble man!(4) who sought not for the fleeting glory of a needless bounty, but set up as his memorial the lasting benefits of his foresight. He acted so that the people should help themselves by their payments, and should not in their time of need seek help from others. For it was surely better to give up part of their crops than to lose the whole of their rights. He fixed the impost at a fifth of their whole produce, and thus showed himself clear-sighted in making provision for the future, and liberal in the tax he laid upon them. Never after did Egypt suffer from such a famine.
    82. How splendidly he inferred the future. First, how acutely, when interpreting the royal dream, he stated the truth. This was the king's first dream.(5) Seven heifers came up out of the river well-favoured and fat-fleshed, and they fed at the banks of the river. And other bullocks ill-favoured and lean-fleshed came up out of the river after the heifers, and fed near them on the very edge of the river. And these thin and wretched bullocks seemed to devour those others which were so fat and well-favoured. And this was the second dream.(6) Seven fat ears full and good came up from the ground. And after them seven wretched ears, blasted with the wind and withered, endeavoured to take their place. And it seemed that the barren and thin ears devoured the rich and fruitful ears.
    83. This dream Joseph unfolded as follows: that the seven heifers were seven years, and the seven ears likewise were seven years,--interpreting the times by the produce of cattle and crops. For both the calving of a heifer takes a year, and the produce of a crop fills out a whole year. And they came up out of the river just as days, years, and times pass by and flow along swiftly like the rivers. He therefore states that the seven earlier years of a rich land will be fertile and fruitful but the latter seven years will be barren and unfruitful, whose barrenness will eat up the richness of the former time. Wherefore he warns them to see that supplies of corn are got together in the fruitful years that they may help out the needs of the coming scarcity.
    84. What shall we admire first? His powers of mind, with which he descended to the very resting-place of truth? Or his counsel, whereby he foresaw so great and lasting a need? Or his watchfulness or justice? By his watchfulness, when so high an office was given him, he gathered together such vast supplies; and through his justice he treated all alike. And what am I to say of his greatness of mind? For though sold by his brothers into slavery,(1) he took no revenge for this wrong, but put an end to their want. What of his gentleness, whereby by a pious fraud he sought to gain the presence of his beloved brother whom, under pretence of a well-planned theft, he declared to have stolen his property, that he might hold him as a hostage of his love?(2)
    85. Whence it was deservedly said to him by his father: "My son Joseph is enlarged, my son is enlarged, my younger son, my beloved. My God hath helped thee and blessed thee with the blessing of heaven above and the blessing of the earth, the earth that hath all things, on account of the blessings of thy father and thy mother. It hath prevailed over the blessings of the everlasting hills and the desires of the eternal hills."(3) And in Deuteronomy: "Thou Who wast seen in the bush, that Thou mayest come upon the head of Joseph, upon his pate. Honoured among his brethren, his glory is as the firstling of his bullocks; his horns are like the horns of unicorns. With his horn he shall push the nations even to the ends of the earth. They are the ten thousands of Ephraim and the thousands of Manasseh."(4)

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CHAPTER XVII.

What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them.
    86. Such, then, ought he to be who gives counsel to another, in order that he may offer himself as a pattern in all good works, in teaching, in trueness of character, in seriousness. Thus his words will be wholesome and irreproachable, his counsel useful, his life virtuous, and his opinions seemly.
    87. Such was Paul, who gave counsel to virgins,(1) guidance to priests,(2) so as to offer himself as a pattern for us to copy. Thus he knew how to be humble, as also Joseph did, who, though sprung from the noble family of the patriarchs, was not ashamed of his base slavery; rather he adorned it with his ready service, and made it glorious by his virtues. He knew how to be humble who had to go through the hands of both buyer and seller, and called them, Lord. Hear him as he humbles himself: "My lord on my account knoweth not what is in his house, and he hath committed all that he hath to my hand, neither hath he kept back anything from me but thee, because thou art his wife; how, then, can I do this great wickedness, and sin against God? "(4) Full of humility are his words, full, too, of chastity. Of humility, for he was obedient to his Lord; of an honourable spirit, for he was grateful;(5) full, also, of chastity, for he thought it a terrible sin to be defiled by so great a crime.
    88. Such, then, ought the man of counsel to be. He must have nothing dark, or deceptive, or false about him, to cast a shadow on his life and character, nothing wicked or evil to keep back those who want advice. For there are some things which one flies from, others which one despises.(6) We fly .from those things which can do harm, or can perfidiously and quietly grow to do us hurt, as when he whose advice we ask is of doubtful honour, or is desirous of money, so that a certain sum can make him change his mind. If a man acts unjustly, we fly from him and avoid him. A man that is a pleasure seeker and extravagant, although he does not act falsely, yet is avaricious and too fond of filthy lucre; such an one is despised. What proof of hard work, what fruits of labour, can he give who gives himself up to a sluggish and idle life, or what cares and anxieties ever enter his mind?
    89. Therefore the man of good counsel says: "I have learnt in whatsoever state I am therewith to be content."(1) For he knew that the root of all evils is the love of money,(2) and therefore he was content with what he had, without seeking for what was another's. Sufficient for me, he says, is what I have; whether I have little or much, to me it is much. It seems as though he wanted to state it as clearly as possible. He makes use of these words: "I am content," he says, "with what I have." That means: "I neither have want, nor have I too much. I have no want, for I seek nothing more. I have not too much, for I have it not for myself, but for the many." This is said with reference to money.
    90. But he could have said these words about everything, for all that he had at the moment contented him; that is, he wanted no greater honour, he sought for no further services, he was not desirous of vainglory, nor did he look for gratitude where it was not due; but patient in labours, sure in his merits, he waited for the end of the struggle that he must needs endure. "I know, " he says, "how to be abused."(3) An untaught humility has no claim to praise, but only that which possesses modesty and a knowledge of self. For there is a humility that rests on fear, one, too, that rests on want of skill and ignorance. Therefore the Scripture says: "He will save the humble in spirit."(4) Gloriously, therefore, does he say: "I know how to be abased;" that is to say, where, in what moderation, to what end, in what duty, in which office. The Pharisee knew not how to be abased, therefore he was cast down. The publican knew, and therefore he was justified.(5)
    91. Paul knew, too, how to abound, for he had a rich soul, though he possessed not the treasure of a rich man. He knew how to abound, for he sought no gift in money, but looked for fruit in grace. We can understand his words that he knew how to abound also in another way. For he could say again: "0 ye Corinthians, our mouth is open unto you, our heart is enlarged."(6)
    92. In all things he was accustomed both to be full and to be hungry. Blessed is he that knows how to be full in Christ. Not corporal, but spiritual, is that satiety which knowledge brings about. And rightly is

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there need of knowledge: "For man lives not by bread alone, but by every word of God."(1) For he who knew how to be full also knew how to be hungry, so as to be always seeking something new, hungering after God, thirsting for the Lord. He knew how to hunger, for he knew that the hungry shall eat.(2) He knew, also, how to abound, and was able to abound, for he had nothing and yet possessed all things.(3)

CHAPTER XVIII.

We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do.
    93. Justice, then, especially graces men that are set over any office;(4) on the other hand, injustice fails them and fights against them. Scripture itself gives us an example, where it says, that when the people of Israel, after the death of Solomon, had asked his son Rehoboam to free their neck from their cruel yoke, and to lighten the harshness of his father's rule, he, despising the counsel of the old men, gave the following answer at the suggestion of the young men: "He would add a burden to the yoke of his father, and change their lighter toils for harder."(5)
    94. Angered by this answer, the people said: "We have no portion in David, nor inheritance in the son of Jesse. Return to your tents, O Israel. For we will not have this man for a prince or a leader over us. "(6) So, forsaken and deserted by the people, he could keep with him scarce two of the ten tribes for David's sake.

CHAPTER XIX.

Many are won by justice and benevolence and courtesy,
but all this must be sincere.
    95. It is plain, then, that equity strengthens empires, and injustice destroys them. How could wickedness hold fast a kingdom when it cannot even rule over a single family? There is need, therefore, of the greatest kindness, so that we may preserve not only the government of affairs in general, but also the rights of individuals. Benevolence is of the greatest value; for it seeks to embrace all in its favours, to bind them to itself by fulfilling duties, and to pledge them to itself by its charm.
    96. We have also said that courtesy of speech has great effect in winning favour. But we want it to be sincere and sensible, without flattery, lest flattery should disgrace the simplicity and purity of our address. We ought to be a pattern to others not only in act but also in word, in purity, and in faith. What we wish to be thought, such let us be;(1) and let us show openly such feelings as we have within us. Let us not say an unjust word in our heart that we think can be hid in silence, for He hears things said in secret Who made things secret, and knows the secrets of the heart, and has implanted feelings within. Therefore as though under the eyes of the Judge let us consider all we do as set forth in the light, that it may be manifest to all.

CHAPTER XX.

Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove.
    97. It is a very good thing to unite oneself to a good man. It is also very useful for the young(2) to follow the guidance of great and wise men. For he who lives in company with wise men is wise himself; but he who clings to the foolish is looked on as a fool too. This friendship with the wise is a great help in teaching us, and also as giving a sure proof of our uprightness. Young men show very soon that they imitate those to whom they attach themselves. And this idea gains ground from the fact that in all their daily life they grow to be like those with whom they have enjoyed intercourse to the full.
    98. Joshua the son of Nun became so great, because his union with Moses was the means not only of instructing him in a knowledge of the law, but also of sanctifying him to receive grace. When in His tabernacle the majesty of the Lord was seen to shine forth in its divine Presence, Joshua alone was in the tabernacle. When Moses spoke with God, Joshua too was covered by the sacred cloud.(3) The priests and people stood below, and Joshua and Moses went up the mount to receive the law. All the people were within the camp;

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Joshua was without the camp in the tabernacle of witness. When the pillar of a cloud came down, and God spoke with Moses, he stood as a trusty servant beside him; and he, a young man, did not go out of the tabernacle, though the old men who stood afar off trembled at these divine wonders.
    99. Everywhere, therefore, he alone kept close to holy Moses amid all these wondrous works and dread secrets. Wherefore it happens that he who had been his companion in this intercourse with God succeeded to his power.(1) Worthy surely was he to stand forth as a man who might stay the course of the river,(2) and who might say: "Sun, stand still," and delay the night and lengthen the day, as though to witness his victory.(3) Why?--a blessing denied to Moses--he alone was chosen to lead the people into the promised land. A man he was, great in the wonders he wrought by faith, great in his triumphs. The works of Moses were of a higher type, his brought greater success. Either of these then aided by divine grace rose above all human standing. The one ruled the sea, the other heaven.(4)
    100. Beautiful, therefore, is the union between old and young. The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out.(5) For some perhaps might say this arose rather owing to their relationship than from any voluntary action on his part. And what are we to say of Elijah and Elisha?(6) Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas(7) and Timothy(8) and Titus.(9)
    101. We see also that duties were divided amongst them according to their superiority in anything. The elders took the lead in giving counsel, the younger in showing activity. Often, too, those who were alike in virtue but unlike in years were greatly rejoiced at their union, as Peter and John were. We read in the Gospel that John was a young man, even in his own words, though he was behind none of the elders in merits and wisdom. For in him there was a venerable ripeness of character and the prudence of the hoarhead. An unspotted life is the due of a good old age.

CHAPTER XXI.

To defend the weak, or to help strangers, or to perform similar duties, greatly adds to one's worth, especially in the case of tried men. Whilst one gets great blame for love of money; wastefulness, also, in the cue of priests is very much condemned.
    102. The regard in which one is held is also very much enhanced when one rescues a poor man out of the hands of a powerful one, or saves a condemned criminal from death; so long as it can be done without disturbance, for fear that we might seem to be doing it rather for the sake of showing off than for pity's sake, and so might inflict severer wounds whilst desiring to heal slighter ones. But if one has freed a man who is crushed down by the resources and faction of a powerful person,(1) rather than overwhelmed by the deserts of his own wickedness, then the witness of a great and high opinion grows strong.
    103. Hospitality also serves to recommend many.(2) For it is a kind of open display of kindly feelings: so that the stranger may not want hospitality, but be courteously received, and that the door may be open to him when he comes. It is most seemly in the eyes of the whole world that the stranger should be received with honour; that the charm of hospitality should not fail at our table; that we should meet a guest with ready and free service, and look out for his arrival.
    104. This especially was Abraham's praise,(3) for he watched at the door. of his tent, that no stranger by any chance might pass by. He carefully kept a lookout, so as to meet the stranger, and anticipate him, and ask him not to pass by, saying: "My lord, if I have found favour in thy sight, pass not by thy servant."(4) Therefore as a reward for his hospitality, he received the gift of posterity.
    105. Lot also, his nephew,(5) who was near to him not only in relationship but also in virtue, on account of his readiness to show hospitality, turned aside the punishment of Sodom from himself and his family.
    106. A man ought therefore to be hospitable, kind, upright, not desirous of what belongs to another, willing to give up some

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of his own rights if assailed, rather than to take away another's. He ought to avoid disputes, to hate quarrels. He ought to restore unity and the grace of quietness. When a good man gives up any of his own rights, it is not only a sign of liberality, but is also accompanied by great advantages. To start with, it is no small gain to be free from the cost of a lawsuit. Then it also brings in good results, by an increase of friendship, from which many advantages rise. These become afterwards most useful to the man that can despise a little something at the time.
    107. In all the duties of hospitality kindly feeling must be shown to all, but greater respect must be given to the upright.(1) For "Whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward,"(2) as the Lord has said. Such is the favour in which hospitality stands with God, that not even the draught of cold water shall fail of getting a reward.(3) Thou seest that Abraham, in looking for guests, received God Himself to entertain.(4) Thou seest that Lot received the angels.(5) And how dost thou know that when thou receivest men, thou dost not receive Christ? Christ may be in the stranger that comes, for Christ is there in the person of the poor, as He Himself says: "I was in prison and thou camest to Me, I was naked and thou didst clothe Me."(6).
    108. It is sweet, then, to seek not for money but for grace. It is true(7) that this evil has long ago entered into human hearts, so that money stands in the place of honour, and the minds of men are filled with admiration for wealth. Thus love of money sinks in and as it were dries up every kindly duty; so ,that men consider everything a loss which is spent beyond the usual amount. But even here the holy Scriptures have been on the watch against love of money, that it might prove no cause of hindrance, saying: "Better is hospitality, even though it consisteth only of herbs."(8) And again: "Better is bread in pleasantness with peace."(9) For the Scriptures teach us not to be wasteful, but liberal.
    109. There are two kinds of free-giving, one arising from liberality, the other from wasteful extravagance.(10) It is a mark of liberality to receive the stranger, to clothe the naked, to redeem the captives, to help the needy. It is wasteful to spend money on expensive banquets and much wine. Wherefore one reads: "Wine is wasteful, drunkenness is abusive."(1) It is wasteful to spend one's own wealth merely for the sake  of gaining the favour of the people. This they do who spend their inheritance on the  games of the circus, or on theatrical pieces and gladiatorial shows, or even a combat of wild beasts, just to surpass the fame of their forefathers for these things. All this that they do is but foolish, for it is not right to be extravagant in spending money even on good works.
    110. It is a right kind of liberality to keep due measure towards the poor themselves, that one may have enough for more; and not to go beyond the right limit for the sake of winning favour. Whatever comes forth out of a pure sincere disposition, that is seemly. It is also seemly not to enter on unnecessary undertakings, nor to omit those that are needed.
    111. But it befits the priest especially to adorn the temple of God with fitting splendour, so that the court of the Lord may be made glorious by his endeavours. He ought always to spend money as mercy demands. It behoves him to give to strangers what is right. This must not be too much, but enough; not more than, but as much as, kindly feeling demands, so that he may never seek another's favour at the expense of the poor, nor show himself as either too stingy or too free to the clergy. The one act is unkind, the other wasteful. It is unkind if money should be wanting for the necessities of those whom one ought to win back from their wretched employments. It is wasteful if there should be too much over for pleasure.

CHAPTER XXII.

We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows.
    112. Moreover, due measure befits even our words and instructions, that it may not seem as though there was either too great mildness or too much harshness. Many prefer to be too mild, so as to appear to be good. But it is certain that nothing feigned or false can bear the form of true virtue; nay, it cannot even last. At first it flour-

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ishes, then, as time goes on, like a floweret it fades and passes away, but what is true and sincere has a deep root.(1)
    113. To prove by examples our assertion that what is reigned cannot last, but flourishing just for a time quickly fails, we will take one example of pretence and falsehood from that family, from which we have already drawn so many examples to show their growth in virtue.
    114. Absalom was King David's son, known for his beauty, of splendid appearance and in the heyday of youth; so that no other such man as he was found in Israel.(2) He was without a blemish from the sole of his foot to the crown of his head. He had for himself a chariot and horses and fifty men to run before him. He rose at early dawn and stood before the gate in the way, and whoever he knew to be seeking the judgment of the king, he called to himself, saying: "From what city art thou?" And he answered: "I thy servant am of one of the tribes of Israel." And Absalom answered: "Thy words are good and right. Is there none given thee by the king to hear thee? Who will make me a judge? And whosoever will come unto me, that hath need of judgment, I will give him justice." With such words he cajoled them. And when they came to make obeisance to him, stretching forth his hand he took hold of them and kissed them.(3) So he turned the hearts of all to himself. For flattery of this sort quickly finds its way to touch the very depths of the heart.
    115. Those spoilt and ambitious men chose what for a time seemed an honour to them, and was pleasing and enjoyable. But whilst that delay took place, which the prophet,(4) being prudent above all, thought ought to intervene, they could no longer hold out or bear it. Then David having no doubt about the victory commended his son to those who went out to fight, so that they should spare him.(5) He would not engage in the battle himself test he should seem to be taking up arms against one who was still his son, though attempting to destroy his father.
    116. It is clear, then, that those things are lasting and sound, which are true and grow out of a sincere and not a false heart. Those, however, which are brought about by pretence and adulation can never last for long.

CHAFFER XXIII.

The good faith of those who are easily bought over with money or flattery is a frail thing to trust to.
    117. Who would suppose that those who are bought over to obedience by money,(1) or those who are allured by adulation, would ever be faithful to them? For the former are ever ready to sell themselves, whilst the latter cannot put up with a hard rule. They are easily won with a little adulation, but if one reproves them by a word, they murmur against it, they give one up, they go away with hostile feelings, they forsake one in anger. They prefer to rule rather than to obey. They think that those whom they ought to have placed over them ought to be subject to themselves, as though indebted to them by their kindness.
    118. What man is there that thinks those will be faithful to himself, whom he believes he will have to bind to himself by money or flattery? For he who takes thy money supposes that he is cheaply held, and looked down upon, unless the money is paid again and again. So he frequently expects his price; whilst the other, who is met with prayer and flattery, is always wanting to be asked.

CHAPTER XXIV.

We must strive for preferment only by right means. An office undertaken must be carded out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by reigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment.
    119. I think, then, that one should strive to win preferment, especially in the Church, only by good actions and with a right aim; so that there may be no proud conceit, no idle carelessness, no shameful disposition of mind, no unseemly ambition. A plain simplicity of mind is enough for everything, and commends itself quite sufficiently.
    120. When in office, again, it is not right to be harsh and severe, nor may one be too easy; lest on the one hand we should seem to be exercising a despotic power, and on the other to be by no means filling the office we had taken up.
    121. We must strive also to win many by kindnesses and duties that we can do, and to preserve the favour already shown us. For they will with good reason forget the

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benefits of former times if they are now vexed at some great wrong. For it often enough happens that those one has shown favour to and allowed to rise step by step, are driven away, if one decides in some unworthy way to put another before them. But it is seemly for a priest to show such favour in his kindnesses and his decisions as to guard equity, and to show regard to the other clergy as to parents.
    122. Those who once stood approved should not now become overbearing, but rather, as mindful of the grace they have received, stand firm in their humility. A priest ought not to be offended if either cleric or attendant or any ecclesiastic should win regard for himself, by showing mercy, or by fasting, or by uprightness of life, or by teaching and reading. For the grace of the Church is the praise of the teacher. It is a good thing that the work of another should be praised, if only it be done without any desire to boast. For each one should receive praise from the lips of his neighbour, and not from his own mouth, and each one should be commended by the work he has done, not merely by the wishes he had.
    223. But if any one is disobedient to his bishop and wishes to exalt and upraise himself, and to overshadow his bishop's merits by a feigned appearance of learning or humility or mercy, he is wandering from the truth in his pride; for the rule of truth is, to do nothing to advance one's own cause whereby another loses ground, nor to use whatever good one has to the disgrace or blame of another.
    124. Never protect a wicked man, nor allow the sacred things to be given over to an unworthy one; on the other hand, do not harass and press hard on a man whose fault is not clearly proved. Injustice quickly gives offence in every case, but especially in the Church, where equity ought to exist, where like treatment should be given to all, so that a powerful person may not claim the more, nor a rich man appropriate the more. For whether we be poor or rich, we are one in Christ. Let him that lives a holier life claim nothing more thereby for himself; for he ought rather to be the more humble for it.
    125. In giving judgment let us have no respect of persons. Favour must be put out of sight, and the case be decided on its merits. Nothing is so great a strain on another's good opinion or confidence, as the fact of our giving away the cause of the weaker to the more powerful in any case that comes before us. The same happens if we are hard on the poor, whilst we make excuses for the rich man when guilty. Men are ready enough to flatter those in high positions, so as not to let them think themselves injured, or to feel vexed as though overthrown. But if thou fearest to give offence then do not undertake to give judgment. If thou art a priest or some cleric do not urge it. It is allowable for thee to be silent in the matter, if it be a money affair, though it is always due to consistency to be on the side of equity. But in the cause of God, where there is danger to the whole Church, it is no small sin to act as though one saw nothing.

CHAFFER XXV.

Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches.
    126. But what advantage is it to thee to show favour to a rich man? Is it that he is more ready to repay one who loves him?(1) For we generally show favour to those from whom we expect to receive a return of favour. But we ought to think far more of the weak and helpless, because we hope to receive, on behalf of him who has it not, a recompense from the Lord Jesus, Who in the likeness of a marriage feast(2) has given us a general representation of virtue. By this He bids us confer benefits rather on those who cannot give them to us in return, teaching us to bid to our feasts and meals, not those who are rich, but those that are poor. For the rich seem to be asked that they may prepare a banquet for us in return; the poor, as they have nothing wherewith to make return, when they receive anything, make the Lord to be our recompense Who has offered Himself as surety for the poor.
    127. In the ordinary course of things, too, the conferring of a benefit on the poor is of more use than when it is conferred on the rich. The rich man scorns the benefit and is ashamed to feel indebted for a favour. Nay, moreover, whatever is offered to him he takes as due to his merits, as though only a just debt were paid him; or else he thinks it was but given because the giver expected a still greater return to be made him by the rich man. So. in accepting a kindness, the

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rich man, on that very ground, thinks that he has given more than he ever received. The poor man, however, though he has no money wherewith he can repay, at least shows his gratitude. And heroin it is certain that he returns more than he received. For money is paid in coins, but gratitude never fails; money grows less by payment, but gratitude fails when held back, and is preserved when given to others. Next--a thing the rich man avoids--the poor man owns that he feels bound by the debt. He really thinks help has been given him, not that it has been offered in return for his honour. He considers that his children have been again given him, that his life is restored and his family preserved. How much better, then, is it to confer benefits upon the good than on the ungrateful.
    128. Wherefore the Lord said to His disciples: "Take neither gold nor silver nor money."(1) Whereby as with a sickle He cuts off the love of money that is ever growing up in human hearts. Peter also said to the lame man, who was always carried even from his mother's womb: "Silver and gold have I none, but what I have give I thee. In the Name of Jesus Christ of Nazareth, arise and walk."(2) So he gave not money, but he gave health. How much better it is to have health without money, than money without health! The lame man rose; he had not hoped for that: he received no money; though he had hoped for that. But riches are hardly to be found among the saints of the Lord, so as to become objects of contempt to them.

CHAPTER XXVI.

How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is.
    129. But man's habits have so long applied themselves to this admiration of money, that no one is thought worthy of honour unless he is rich.(3) This is no new habit. Nay, this vice (and that makes the matter worse) grew long years ago in the hearts of men. When the city of Jericho fell at the sound of the priests' trumpets, and Joshua the son of Nun gained the victory, he knew that the valour of the people was weakened through love of money and desire for gold. For when Achan had taken a garment of gold and two hundred shekels of silver and a golden ingot(1) from the spoils of the ruined city, he was brought before the Lord, and could not deny the theft, but owned it.(2)
    130. Love of money, then, is an old, an ancient vice, which showed itself even at the declaration of the divine law; for a law was given to check it.(3) On account of love of money Balak thought Balaam could be tempted by rewards to curse the people of our fathers.(4) Love of money would have won the day too, had not God bidden him hold back from cursing. Overcome by love of money Achan led to destruction all the people of the fathers. So Joshua the son of Nun, who could stay the sun from setting, could not stay the love of money in man from creeping on. At the sound of his voice the sun stood still, but love of money stayed not. When the sun stood still Joshua completed his triumph, but when love of money went on, he almost lost the victory.
    131. Why? Did not the woman Delilah's love of money deceive Samson, the bravest man of all(5) So he who had torn asunder the roaring lion with his hands;(6) who, when bound and handed over to his enemies, alone, without help, burst his bonds and slew a thousand of them;(7) who broke the cords interwoven with sinews as though they were but the slight threads of a net; he, I say, having laid his head on the woman's knee, was robbed of the decoration of his victory-bringing hair, that which gave him his might. Money flowed into the lap of the woman, and the favour of God forsook the man.(8)
    132. Love of money, then, is deadly. Seductive is money, whilst it also defiles those who have it, and helps not those who have it not. Supposing that money sometimes is a help, yet it is only a help to a poor man who makes his want known. What good is it to him who does not long for it, nor seek it; who does not need its help and is not turned aside by pursuit of it? What good is it to others, if he who has it is alone the richer for it? Is he therefore more honourable because he has that whereby honour is often lost, because he has what he must guard rather than possess? We possess what we use, but what is beyond our use brings us no fruit of possession, but only the danger of watching.

CHAPTER XXVII.

In contempt of money there is the pattern of justice, which virtue bishops and clerics ought to aim at together with some others. A few words are added on the duty of not bringing an excommunication too quickly into force.
    133. To come to an end; we know that contempt of riches is a form of justice, therefore we ought to avoid love of money, and strive with all our powers never to do anything against justice, but to guard it in all our deeds and actions.
    134. If we would please God, we must have love, we must be of one mind, we must follow humility, each one thinking the other higher than himself. This is true humility, when one never claims anything proudly for oneself, but thinks oneself to be the inferior. The bishop should treat the clerics and attendants, who are indeed his sons, as members of himself, and give to each one that duty for which he sees him to be fit.
    135. Not without pain is a limb of the body cut off which has become corrupt. It is treated for a long time, to see if it can be cured with various remedies. If it cannot be cured, then it is cut off by a good physician. Thus it is a good bishop's desire to wish to heal the weak, to remove the spreading ulcers, to burn some parts and not to cut them off; and lastly, when they cannot be healed, to cut them off with pain to himself. Wherefore that beautiful rule of the Apostle stands forth brightly, that we should look each one, not on his own things, but on the things of others.(1) In this way it will never come about that we shall in anger give way to our own feelings, or concede more than is right in favour to our own wishes.

CHAPTER XXVIII.

Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to the well-known story about the sacred vessels which were broken up by Ambrose to pay for the redemption of captives; and very beautiful advice is given about the right use of the gold and silver which the Church possesses. Next, after showing from the action of holy Lawrence what are the true treasures of the Church, certain rules are laid down which ought to be observed in melting down and employing for such uses the consecrated vessels of the Church.
136. It is a very great incentive to mercy to share in others' misfortunes, to help the needs of others as far as our means allow, and sometimes even beyond them. For it is better for mercy's sake to take up a case, or to suffer odium rather than to show hard feeling. So I once brought odium on myself because I broke up the sacred vessels to redeem captives--a fact that could displease the Arians. Not that it displeased them as an act, but as being a thing in which they could take hold of something for which to blame me. Who can be so hard, cruel, iron-hearted, as to be displeased because a man is redeemed from death, or a woman from barbarian impurities, things that are worse than death, or boys and girls and infants from the pollution of idols, whereby through fear of death they were defiled?
    137. Although we did not act thus without good reason, yet we have followed it up among the people so as to confess and to add again and again that it was far better to preserve souls than gold for the Lord. For He Who sent the apostles without gold(1) also brought together the churches without gold. The Church has gold, not to store up, but to lay out, and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord?(2) Is it not much better that the priests should melt it down for the sustenance of the poor, if other supplies fail, than that a sacrilegious enemy should carry it off and defile it? Would not the Lord Himself say: Why didst thou suffer so many needy to die of hunger? Surely thou hadst gold? Thou shouldst have given them sustenance. Why are so many captives brought on the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.
    138. To this no answer could be given. For what wouldst thou say: I feared that the temple of God would need its ornaments? He would answer: The sacraments need not gold, nor are they proper to gold only--for they are not bought with gold. The glory of the sacraments is the redemption of captives. Truly they are precious vessels, for they redeem men from death. That, indeed, is the true treasure of the Lord which effects what His blood effected. Then, indeed, is the vessel of the Lord's blood recognized, when one sees in either redemption, so that the chalice redeems from the enemy those whom His blood redeemed from sin.

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How beautifully it is said, when long lines of captives are redeemed by the Church: These Christ has redeemed. Behold the gold that can be tried, behold the useful gold, behold the gold of Christ which frees from death, behold the gold whereby modesty is redeemed and chastity is preserved.
    139. These, then, I preferred to hand over to you as free men, rather than to store up the gold. This crowd of captives, this company surely is more glorious than the sight of cups. The gold of the Redeemer ought to contribute to this work so as to redeem those in danger. I recognize the fact that the blood of Christ not only glows in cups of gold, but also by the office of redemption has impressed upon them the power of the divine operation.
    140. Such gold the holy martyr Lawrence preserved for the Lord. For when the treasures of the Church were demanded from him, he promised that he would show them. On the following day he brought the poor together. When asked where the treasures were which he had promised, he pointed to the poor, saying: "These are the treasures of the Church." And truly they were treasures, in whom Christ lives, in whom there is faith in Him. So, too, the Apostle says: "We have this treasure in earthen vessels."(1) What greater treasures has Christ than those in whom He says He Himself lives? For thus it is written: "I was hungry and ye gave Me to eat, I was thirsty and ye gave Me to drink, I was a stranger and ye took Me in."(2) And again: "What thou didst to one of these, thou didst it unto Me."(3) What better treasures has Jesus than those in which He loves to be seen?
    141. These treasures Lawrence pointed out, and prevailed, for the persecutors could not take them away. Jehoiachim,(4) who preserved his gold during the siege and spent it not in providing food, saw his gold carried off, and himself led into captivity. Lawrence, who preferred to spend the gold of the Church on the poor, rather than to keep it in hand for the persecutor, received the sacred crown of martyrdom for the unique and deep-sighted vigour of his meaning. Or was it perhaps said to holy Lawrence: "Thou shouldst not spend the treasures of the Church, or sell the sacred vessels "?
    142. It is necessary that every one should fill this office, with genuine good faith and clear-sighted forethought. If any one derives profit from it for himself it is a crime, but if he spends the treasures on the poor, or redeems captives, he shows mercy. For no one can say: Why does the poor man live? None can complain that captives are redeemed, none can find fault because a temple of the Lord is built, none can be angry because a plot of ground has been enlarged for the burial of the bodies of the faithful, none can be vexed because in the tombs of the Christians there is rest for the dead. In these three ways it is allowable to break up, melt down, or sell even the sacred vessels of the Church.
    143. It is necessary to see that the mystic cup does not go out of the Church, lest the service of the sacred chalice should be turned over to base uses. Therefore vessels were first sought for in the Church which had not been consecrated to such holy uses. Then broken up and afterwards melted down, they were given to the poor in small payments, and were also used for the ransom of captives. But if new vessels fail, or those which never seem to have been used tot such a holy purpose, then, as I have already said, I think that all might be put to this use without irreverence.

CHAPTER XXIX.

The property of widows or of all the faithful, that has been entrusted to the Church, ought to be defended though it brings danger to oneself. This is illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum.
    144. Great care must be taken that the property entrusted by widows remains inviolate. It should be guarded without causing complaint, not only if it belongs to widows, but to any one at all. For good faith must be shown to all, though the cause of the widow and orphans comes first.
    145. So everything entrusted to the temple was preserved in the name of the widows alone, as we read in the book of the Maccabees.(1) For when information was given of the money, which Simon treacherously had told King Antiochus could be found in large quantities in the temple at Jerusalem, Heliodorus was sent to look into the matter. He came to the temple, and made known to the high priest his hateful information and the reason of his coming.
    146. Then the priest said that only means for the maintenance of the widows and orphans was laid up there. And when Helio-

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dorus would have gone to seize it, and to claim it on the king's behalf, the, priests cast themselves before the altar, after putting on their priestly robes, and with tears called on the living God Who had given them the law concerning trust-money to show Himself as guardian of His own commands. The changed look and colour of the high priest showed what grief of soul and anxiety and tension of mind were his. All wept, for the spot would fall into contempt, if not even in the temple of God safe and faithful guardianship could be preserved. Women with breasts girded, and virgins who usually were shut in, knocked at the doors. Some ran to the walls, others looked out of the windows, all raised their hands to heaven in prayer that God would stand by His laws.
    147. But Heliodorus, undeterred by this, was eager to carry out his intention, and had already surrounded the treasury with his followers, when suddenly there appeared to him a dreadful horseman all glorious in golden armour, his horse also being adorned with costly ornaments. Two other youths also appeared in glorious might and wondrous beauty, in splendour and glory and beauteous array. They stood round him, and on either side beat the sacrilegious wretch, and gave him stroke after stroke without intermission. What more need I say? Shut in by darkness he fell to the ground, and lay there nearly dead with fear at this plain proof of divine power, nor had he any hope of safety left within him. Joy returned to those who were in fear, fear fell on those who were so proud before. And some of the friends of Heliodorus in their trouble besought Onias, asking life for him, since he was almost at his last breath.
    148. When, therefore, the high priest asked for this, the same youths again appeared to Heliodorus, clad in the same garments, and said to him: Give thanks to Onias the high priest, for whose sake thy life is granted thee. But do thou, having experienced the scourge of God, go and tell thy friends how much thou hast learnt of the sanctity of the temple and the power of God. With these words they passed out of sight. Heliodorus then, his life having come back to him, offered a sacrifice to the Lord, gave thanks to the priest Onias, and returned with his army to the king, saying: "If thou hast an enemy or one who is plotting against thy power, send him thither and thou wilt receive him back well scourged."
    149. Therefore, my sons, good faith must be preserved in the case of trust-money, and care, too, must be shown. Your service will glow the brighter if the oppression of a powerful man, which some widow or orphan cannot withstand, is checked by the assistance of the Church, and if ye show that the command of the Lord has more weight with you than the favour of the rich.
    150. Ye also remember how often we entered on a contest against the royal attacks, on behalf of the trust-money belonging to widows, yea, and to others as well. You and I shared this in common. I will also mention the late case of the Church at Ticinum, which was in danger of losing the widow's trust-money that it had received.(1) For when he who wanted to claim it on some imperial rescript demanded it, the clergy did not maintain their rights. For they themselves, having once been called to office and sent to intervene, now supposed that they could not oppose the emperor's orders. The plain words of the rescript were read, the orders of the chief officer of the court were there, he who was to act in the matter was at hand. What more was to be said? It was handed over.
    151. However, after taking counsel with me, the holy bishop took possession of the rooms to which he knew that the widow's property had been carried. As it could not be carried away, it was all set down in writing. Later on it was again demanded on proof of the document. The emperor repeated the order, and would meet us himself in his own person. We refused. And when the force of the divine law, and a long list of passages and the danger of Heliodorus was explained, at length the emperor became reasonable. Afterwards, again, an attempt was made to seize it, but the good bishop anticipated the attempt and restored to the widow all he had received. So faith was preserved, but the oppression was no longer a cause for fear; for now it is the matter itself, not good faith, that is in danger.

CHAPTER XXX.

The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues.
    152. My sons, avoid wicked men, guard against the envious. There is this difference between a wicked and an envious man: the wicked man is delighted at his own good fortune, but the envious is tortured at the

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thought of an other's. The former loves evil, the latter hates good. So he is almost more bearable who desires good for himself alone, than he who desires evil for all.
    153. My sons, think before you act, and when you have thought long then do what you consider right. When the opportunity of a praiseworthy death is given let it be seized at once. Glory that is put off flies away and is not easily laid hold of again.
    154. Love faith. For by his devotion and faith Josiah(1) won great love for himself from his enemies. For he celebrated the Lord's passover when he was eighteen years  old, as no one had done it before him. As  then in zeal he was superior to those who  went before him, so do ye, my sons, show  zeal for God. Let zeal for God search you  through, and devour you, so that each one of you may say: "The zeal of thine house hath eaten me up. "(1) An apostle of Christ was called the zealot.(2) But why do I speak of an apostle? The Lord Himself said: "The zeal of thine house hath eaten Me up. "(3) Let it then be real zeal for God, not mean earthy zeal, for that causes jealousy.
     155. Let there be peace among you, which passeth all understanding. Love one another. Nothing is sweeter than charity, nothing more blessed than peace. Ye yourselves know that I have ever loved you and do now love you above all others. As the children of one father ye have become united under the bond of brotherly affection.
    156. Whatsoever is good, that hold fast; and the God of peace and love be with you in the Lord Jesus, to Whom be honour and glory, dominion and might, together with the Holy Spirit, for ever and ever. Amen.

BOOK III.

CHAFFER I.

We are taught by David and Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of the saying which is ascribed to him. The writer proves What glorious things the holy prophets accomplished in their time of quiet, and shows, by examples of their and others' leisure moments, that a just man is never alone in trouble.
    I. The prophet David taught us that we should go about in our heart as though in a large house; that we should hold converse with it as with some trusty companion. He spoke to himself, and conversed with himself, as these words show: "I said, I will take heed to my ways."(2) Solomon his son also said: "Drink water out of thine own vessels, and out of the springs of thy wells; "(3) that is: use thine own counsel. For: "Counsel in the heart of a man is as deep waters."(4) "Let no stranger," it says, "share it with thee. Let the fountain of thy water be thine own, and rejoice with thy wife who is thine from thy youth. Let the loving hind and pleasant doe converse with thee."(5)
   2. Scipio,(6) therefore, was not the first to know that he was not alone when he was alone, or that he was least at leisure when he was at leisure. For Moses knew it before him, who, when silent, was crying out;(4) who, when he stood at ease, was fighting, nay, not merely fighting but triumphing over enemies whom he had not come near. So much was he at ease, that others held up his hands; yet he was no less active than others, for he with his hands at ease was overcoming the enemy, whom they that were in the battle could not conquer.(5) Thus Moses in his silence spoke, and in his ease laboured hard. And were his labours greater than his times of quiet, who, being in the mount for forty days, received the whole law?(6) And in that solitude there was One not far away to speak with him. Whence also David says: "I will hear what the Lord God will say within me."(7) How much greater a thing is it for God to speak with any one, than for a man to speak with himself!
    3. The apostles passed by and their shadows cured the sick.(8) Their garments were touched and health was granted.

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    4. Elijah spoke the word, and the rain ceased and fell not on the earth for three years and six months.(1) Again he spoke, and the barrel of meal failed not, and the cruse of oil wasted not the whole time of that long famine.(2)
    5. But--as many delight in warfare--which is the most glorious, to bring a battle to an end by the strength of a great army, or, by merits before God alone? Elisha rested in one place while the king of Syria waged a great war against the people of our fathers, and was adding to its terrors by various treacherous plans, and was endeavouring to catch them in an ambush. But the prophet found out all their preparations, and being by the grace of God present everywhere in mental vigour, he told the thoughts of their enemies to his countrymen, and warned them of what places to beware. And when this was known to the king of Syria, he sent an army and shut in the prophet. Elisha prayed and caused all of them to be struck with blindness, and made those who had come to besiege him enter Samaria as captives.(3)
    6. Let us compare this leisure of his with that of others.(4) Other men for the sake of rest are wont to withdraw their minds from business, and to retire from the company and companionship of men; to seek the retirement of the country or the solitude of the fields, or in the city to give their minds a rest and to enjoy peace and quietness. But Elisha was ever active. In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her.(5) He raises the dead to life,(6) he corrects the bitterness of the food, and makes it to be sweet by mixing meal with it.(7) Having distributed ten loaves to the people for food, he gathered up the fragments that were left after they had been filled.(8) He makes the iron head of the axe, which had fallen off and was sunk deep in the river Jordan, to swim by putting the wooden handle in the water.(9) He changes leprosy for cleanness,(10) drought for rain,(11) famine for plenty.(12)
    7. When can the upright man be alone, since he is always with God? When is he left forsaken who is never separated from Christ? "Who," it says, "shall separate us from the love of Christ? I am confident that neither death nor life nor angel shall do so."(1) And when can he be deprived of his labour who never can be deprived of his merits, wherein his labour receives its crown? By what places is he limited to whom the whole world of riches is a possession? By what judgment is he confined who is never blamed by any one? For he is "as unknown yet well known, as dying and behold he lives, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things."(2) For the upright man regards nothing but what is consistent and virtuous. And so although he seems poor to another, he is rich to himself, for his worth is taken not at the value of the things which are temporal, but of the things which are eternal.

CHAPTER II.

The discussions among philosophers about the comparison between what is virtuous and what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are the duties of perfection, and what are ordinary duties? The same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at the cost of another's disadvantage, but rather is always on the lookout for what is useful to others.
    8. As we have already spoken about the two former subjects, wherein we discussed what is virtuous and what is useful, there follows now the question whether we ought to compare what is virtuous and useful together, and to ask which we must follow. For, as we have already discussed the matter as to whether a thing is virtuous or wicked, and in another place whether it is useful or useless, so here some think we ought to find out whether a thing is virtuous or useful.(3)
    9. I am induced to do this, lest I should seem to be allowing that these two are mutually opposed to one another, when I have already shown them to be one. For I said that nothing can be virtuous but what is useful, and nothing can be useful but what is virtuous.(4) For we do not follow the wisdom of the flesh, whereby the usefulness that consists in an abundance of money is held to be of most value, but we follow that wisdom which is of God, whereby

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those things which are greatly valued in this world are counted but as loss.
    10. For this <greek>katorqwma</greek>, which is duty carried out entirely and in perfection, starts from the true source of virtue.(1) On this follows another, or ordinary duty. This shows by its name that no hard or extraordinary practice of virtue is involved, for it can be common to very many. The desire to save money is the usual practice with many. To enjoy a well-prepared banquet and a pleasant meal is a general habit; but to fast or to use self-restraint is the practice of but few, and not to be desirous of another's goods is a virtue rarely found. On the other hand, to wish to deprive another of his property--and not to be content with one's due--here one will find many to keep company with one. Those (the philosopher would say) are primary duties--these ordinary.(2) The primary are found but with few, the ordinary with the many.
    11. Again, the same words often have a different meaning. For instance, we call God good and a man good; but it bears in each case quite a different meaning.(3) We call God just in one sense, man in another. So, too, there is a difference in meaning when we call God wise and a man wise. This we are taught in the Gospel: "Be ye perfect even as your Father Who is in heaven is perfect. "(4) I read again that Paul was perfect and yet not perfect. For when he said: "Not as though I had already attained, either were already perfect; but I follow after, if that. I may apprehend it. "(5) Immediately he added: "We, then, that are perfect."(6) There is a twofold form of perfection, the one having but ordinary, the other the highest worth. The one availing here, the other hereafter. The one in accordance with human powers, the other with the perfection of the world to come. But God is just through all, wise above all, perfect in all.
    12. There is also diversity even among men themselves. Daniel, of whom it was said: "Who is wiser than Daniel? "(7) was wise in a different sense to what others are. The same may be said of Solomon, who was filled with wisdom, above all the wisdom of the ancients, and more than all the wise men of Egypt.(8) To be wise as men are in general is quite a different thing to being really wise. He who is ordinarily wise is wise for temporal matters, is wise for himself, so as to deprive another of something and get it for himself. He who is really wise does not know how to regard his own advantage, but looks with all his desire to that which is eternal, and to that which is seemly and virtuous, seeking not what is useful for himself, but for all.
    13. Let this, then, be our rule,(1) so that we may never go wrong between two things, one virtuous, the other useful. The upright man must never think of depriving another of anything, nor must he ever wish to increase his own advantage to the disadvantage of another. This rule the Apostle gives thee, saying: "All things are lawful, but all things are not expedient; all things are lawful, but all things edify not. Let no man seek his own, but each one another's."(2) That is: Let no man seek his own advantage, but another's; let no man seek his own honour, but another's. Wherefore he says in another place: "Let each esteem other better than themselves, looking not each one to his own things, but to the things of others."(3)
    14. And let no one seek his own favour or his own praise, but another's. This we can plainly see declared in the book of Proverbs, where the Holy Spirit says through Solomon: "My son, if thou be wise, be wise for thyself and thy neighbours; but if thou turn out evil, thou alone shalt bear it."(4) The wise man gives counsel to others, as the upright man does, and shares with him in wearing the form of either virtue.

CHAPTER III.

The rule given about not seeking one's own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused and treated with the greatest contempt.
    15. If, then, any one wishes to please all, he must strive in everything to do, not what is useful for himself, but what is useful for many, as also Paul strove to do. For this is "to be conformed to the image of Christ,"(5) namely, when one does not strive for what is another's, and does not deprive another of something so as to gain it for

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oneself. For Christ our Lord,(1) though He was in the form of God, emptied Himself so as to take on Himself the form of man, which He wished to enrich with the virtue of His works. Wilt thou, then, spoil him whom Christ has put on? Wilt thou strip him whom Christ has clothed? For this is what thou art doing when thou dost attempt to increase thine own advantage at another's loss.
    16. Think, O man, from whence thou hast received thy name--even from the earth,(2) which takes nothing from any one, but gives freely to all, and supplies varied produce for the use of all living things. Hence humanity is called a particular and innate virtue in man, for it assists its partner.
    17. The very form of thy body and the uses of thy limbs teach thee this. Can one limb claim the duties of another? Can the eye claim for itself the duties of the ear; or the mouth the duties of the eye; or the hand the service of the feet; or the feet that of the hands? Nay, the hands themselves, both left and right, have different duties to do, so that if one were to change the use of either, one would act contrary to nature. We should have to lay aside the whole man before we could change the service of the various members: as if, for instance, we were to try to take food with the left hand, or to perform the duties of the left hand with the right, so as to remove the remains of food--unless, of course, need demanded it.
    18. Imagine for a moment, and give to the eye the power to withdraw the understanding from the head, the sense of hearing from the ears, the power of thought from the mind, the sense of smell from the nose, the sense of taste from the mouth, and then to assume them itself, would it not at once destroy the whole order of nature? Wherefore the Apostle says well: "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?"(3) So, then, we are all one body, though with many members, all necessary to the body. For no one member can say of another: "I have no need of thee." For those members which seem to be more feeble are much more necessary and require greater care and attention. And if one member suffers, all the members suffer with it.(4)
    19. So we see how grave a matter it is to deprive another, with whom we ought rather to suffer, of anything, or to act unfairly or injuriously towards one to whom we ought to give a share in our services. This is a true law of nature, which binds us to show all kindly feeling, so that we should all of us in turn help one another, as parts of one body, and should never think of depriving another of anything, seeing it is against the law of nature even to abstain from giving help. We are born in such a way that limb combines with limb, and one works with another, and all assist each other in mutual service. But if one fails in its duty, the rest are hindered. If, for instance, the hand tears out the eye, has it not hindered the use, of its work? If it were to wound the foot, how many actions would it not prevent? But how much worse is it for the whole man to be drawn aside from his duty than for one of the members only! If the whole body is injured in one member, so also is the whole community of the human race disturbed in one man. The nature of mankind is injured, as also is the society of the holy Church, which rises into one united body, bound together in oneness of faith and love. Christ the Lord, also, Who died for all, will grieve that the price of His blood was paid in vain.
    20. Why, the very law of the Lord teaches us that this rule must be observed, so that we may never deprive another of anything for the sake of our own advantage. For it says: "Remove not the bounds which thy fathers have set. "(1) It bids a neighbour's ox to be brought back if found wandering.(2) It orders a thief to be put to death.(3) It forbids the labourer to be deprived of his hire,(4) and orders money to be returned without usury.(5) It is a mark of kindly feeling to help him who has nothing, but it is a sign of a hard nature to extort more than one has given. If a man has need of thy assistance because he has not enough of his own wherewith to repay a debt, is it not a wicked thing to demand under the guise of kindly feeling a larger sum from him who has not the means to pay off a less amount? Thou dost but free him from debt to another, to bring him under thy own hand; and thou callest that human kindliness which is but a further wickedness.
    21. It is in this very matter that we stand before all other living creatures, for they do not understand how to do good. Wild beasts snatch away, men share with others. Wherefore the Psalmist says: "The righteous show-

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eth mercy and giveth. "(1) There are some, however, to whom the wild beasts do good. They feed their young with what they get, and the birds satisfy their brood with food; but to men alone has it been given to feed all as though they were their own. That is so in accordance with the claims of nature. And if it is not lawful to refuse to give, how is it lawful to deprive another? And do not our very laws teach us the same? They order those things which have been taken from others with injury to their persons or property to be restored with additional recompense; so as to check the thief from stealing by the penalty, and by the fine to recall him from his ways.
    22.  Suppose, however, that some one did not fear the penalty, or laughed at the fine, would that make it a worthy thing to deprive another of his own? That would be a mean vice and suited only to the lowest of the low. So contrary to nature is it, that while want might seem to drive one to it, yet nature could never urge it. And yet we find secret theft among slaves, open robbery among the rich.
    23. But what so contrary to nature as to injure another for our own benefit? The natural feelings of our own hearts urge us to keep on the watch for all, to undergo trouble, to do work for all. It is considered also a glorious thing for each one at risk to himself to seek the quiet of all, and to  think it far more thankworthy to have saved his country from destruction than to have kept danger from himself. We must think it a far more noble thing to labour for our country than to pass a quiet life at ease in the full enjoyment of leisure.

CHAPTER IV.

As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all.
    24. Hence we infer(2) that a man who guides himself according to the ruling of nature, so as to be obedient to her, can never injure another. If he injures another, he violates nature, nor will he think that what he has gained is so much an advantage as a disadvantage. And what punishment is worse than the wounds of the conscience within? What judgment harder than that of our hearts, whereby each one stands convicted and accuses himself of the injury that he has wrongfully done against his brother? This the Scriptures speak of very plainly, saying: "Out of the mouth of fools there is a rod for wrong-doing."(1) Folly, then, is condemned because it causes wrong-doing. Ought we not rather to avoid this, than death, or loss, or want, or exile, or sickness? Who would not think some blemish of body or loss of inheritance far less than some blemish of soul or loss of reputation?
    25.  It is clear, then,(2) that all must consider and hold that the advantage of the individual is the same as that of all, and that nothing must be considered advantageous except what is for the general good. For how can one be benefited alone? That which is useless to all is harmful. I certainly cannot think that he who is useless to all can be of use to himself. For if there is one law of nature for all, there is also one state of usefulness for all. And we are bound by the law of nature to act for the good of all. It is not, therefore, right for him who wishes the interests of another to be considered according to nature, to injure him against the law of nature.
    26. For if those who run in a race(3) are, as one hears, instructed and warned each one to win the race by swiftness of foot and not by any foul play, and to hasten on to victory by running as hard as they can, but not to dare to trip up another or push him aside with their hand, how much more in the course of this life ought the victory to be won by us, without falseness to another and cheating?
    27. Some ask(4) whether a wise man ought in case of a shipwreck to take away a plank from an ignorant sailor? Although it seems better for the common good that a wise man rather than a fool should escape from shipwreck, yet I do not think that a Christian, a just and a wise man, ought to save his own life by the death of another; just as when he meets with an armed robber he cannot return his blows, lest in defending his life he should stain his love toward his neighbour. The verdict on this is plain and clear in the books of the Gospel. "Put up thy sword, for every one that taketh the sword shall perish with the sword. "(5) What robber is more hateful than the persecutor who came to kill Christ? But Christ would

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not be defended from the wounds of the persecutor, for He willed to heal all by His wounds.
    28. Why dost thou consider thyself greater than another, when a Christian man ought to put others before himself, to claim nothing for himself, usurp no honours, claim no reward for his merits? Why, next, art thou not wont to bear thy own troubles rather than to destroy another's advantage? For what is so contrary to nature as not to be content with what one has or to seek what is another's, and to try to get it in shameful ways. For if a virtuous life is in accordance with nature--for God made all things very good--then shameful living must be opposed to it A virtuous and a shameful life cannot go together, since they are absolutely severed by the law of nature.

CHAPTER V.

The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out the tale about the ring of Gyges was invented by the philosophers. Exposing this, he brings forWard known and true examples from the life of David and John the Baptist.
    29. To lay down here already the result of our discussion, as though we had already ended it, we declare it a fixed rule, that we must never aim at anything hut what is virtuous.(1) The wise man does nothing but what can be done openly and without falseness,(2) nor does he do anything whereby he may involve himself in any wrong-doing, even where he may escape notice. For he is guilty in his own eyes, before being so in the eyes of others; and the publicity of his crime does not bring him more shame than his own consciousness of it. This we can show, not by the made-up stories which philosophers use, but from the true examples of good men.
    30. I need not, therefore, imagine a great chasm in the earth, which had been loosened by heavy rains, and had afterwards burst asunder, as Plato does.(3) For he makes Gyges descend into that chasm, and to meet there that iron horse of the fable that had doors in its sides. When these doors were opened, he found a gold ring on the finger of a dead man, whose corpse lay there lifeless. He desiring the gold took away the ring. But when he returned to the king's shepherds, to whose number he belonged, by chance having turned the stone inwards towards the palms of his hands, he saw all, yet was seen by none. Then when he turned the ring to its proper position, he was again seen by all. On becoming conscious of this strange power, by the use of the ring he committed adultery with the queen, killed the king, and took possession of the kingdom after slaying all the rest, who he thought should be put to death, so that they might be no hindrance to him.
    31. Give, says Plato, this ring to a wise man, that when he commits a fault he may by its help remain unnoticed; yet he will be none the more free from the stain of sin than if he could not be hid. The hiding-place of the wise lies not in the hope of impunity but in his own innocency. Lastly, the law is not laid down for the just but for the unjust.(1) For the just has within himself the law of his mind, and a rule of equity and justice. Thus he is not recalled from sin by fear of punishment, but by the rule of a virtuous life.
    32. Therefore, to return to our subject, I will now bring forward, not false examples for true, but true examples in place of false. For why need I imagine a chasm in the earth, and an iron horse and a gold ring found on the fingers of a dead man; and say that such was the power of this ring, that he who wore it could appear at his own will, but if he did not wish to be seen, he could remove himself out of the sight of those who stood by, so as to seem to be away. This story, of course, is meant to answer the question whether a wise man, on getting the opportunity of using that ring so as to be able to hide his crimes, and to obtain a kingdom,--whether, I say, a wise man would be unwilling to sin and would consider the stain of sin far worse than the pains of punishment, or whether he would use it for doing wickedness in the hope of not being found out? Why, I say, should I need the pretence of a ring, when I can show from what has been done that a wise man, on seeing he would not only be undetected in his sin, but would also gain a kingdom if he gave way to it, and who, on the other hand, noted danger to his own safety if he did not commit the crime, yet chose to risk his own safety so as to be free from crime, rather than to commit the crime and so gain the kingdom.
    33. When David fled from the face of King Saul,(2) because the king was seeking him in the desert with three thousand chosen men

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to put him to death, he entered the king's camp and found him sleeping. There he not only did him no injury, but actually guarded him from being slain by any who had entered with him. For when Abishai said to him: "The Lord hath delivered thine: enemy into thine hand this day, 'now therefore I will slay him," he answered: "Destroy him not, for who can stretch forth his hand against the Lord's anointed, and be guiltless?" And he added: "As  the Lore liveth, unless the Lord shall smite him, or his day shall come to die, or he shall die in battle, and it be laid to me, the Lord forbid that I should stretch out my hand against the Lord's anointed."(1)
    34. Therefore he did not suffer him to be slain, but removed only his spear, which stood by his head, and his cruse of water. Then, whilst all were sleeping, he left the camp and went across to the top of the hill, and began to reproach the royal attendants, and especially their general Abner, for not keeping faithful watch over their lord and king. Next, he showed them where the king's spear and cruse were which had stood at his head. And when the king called to him, he restored the spear, and said: "The Lord render to every man his righteousness and faithfulness, for the Lord delivered thee into my hand, but I would not avenge myself on the Lord's anointed."(2)  Even whilst he said this, he feared his plots and fled, changing his place in exile. However, he never put safety before innocency, seeing that when a second opportunity was given him of killing the king, he would not use the chance that came to him, and which put in his reach certain safety instead of fear, and a kingdom instead of exile.
    35. Where was the use of the ring in John's case,(3) who would not have been put to death by Herod if he had kept silence? He could have kept silence before him so as to be both seen and yet not killed. But because he not only could not endure to sin himself to protect his own safety, but could not bear and endure even another's sin, he brought about the cause of his own death. Certainly none can deny that he might have kept silence, who in the case of Gyges deny that he could have remained invisible by the help of the ring.
    36. But although that fable has not the force of truth, yet it has this much to go upon, that if an upright man could hide himself, yet he would avoid sin just as though he could not conceal himself; and that he would not hide his person by putting on a ring, but his life by putting on Christ. As the Apostle says: "Our life is hid with Christ in God."(1) Let, then, no one here strive to shine, let none show pride, let none boast. Christ willed not to be known here, He would not that His Name should be preached in the Gospel whilst He lived on earth. He came to lie hid from this world. Let us therefore likewise hide our life after the example of Christ, let us shun boast-fulness, let us not desire to be made known. It is better to live here in humility, and there in glory. "When Christ," it says, '' shall appear, then shall we also appear with Him in glory."(2)

CHAPTER VI.

We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes.
    37. Let not, therefore, expediency get the better of virtue, but virtue of expediency. By expediency here I mean what is accounted so by people generally. Let love of money be destroyed, let lust die. The holy man says that he has never been engaged in business.(3) For to get an increase in price is a sign not of simplicity but of cunning. Elsewhere it says: "He that seeketh a high price for his corn is cursed among the people."(4)
    38. Plain and definite is the statement, leaving no room for debate, such as a disputatious kind of speaking is wont to give, when one maintains that agriculture is considered praiseworthy by all; that the fruits of the earth are easily grown; that the more a man has sown, the greater will be his meed of praise; further, that the richer returns of his active labours are not gained by fraud, and that carelessness and disregard for an uncultivated soil are wont to be blamed.
    39. I have ploughed, he says, carefully. I have sown freely. I have tilled actively. I have gathered good increase. I have stored it anxiously, saved it faithfully, and guarded it with care. Now in a time of famine I

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sell it, and come to the help of the hungry. I sell my own corn, not another's. And for no more than others, nay, even at a less price. What fraud is there here, when many would come to great danger if they had nothing to buy? Is industry to be made a crime? Or diligence to be blamed? Or foresight to be abused? Perhaps he may even say : Joseph collected corn in a time of abundance, and sold it when it was dear. Is any one forced to buy it at too dear a price? Is force employed against the buyer? The opportunity to buy is afforded to all, injury is inflicted on none.
    40. When this has been said, and one man's ideas have carried him so far, another rises and says: Agriculture is good indeed, for it supplies fruits for all, and by simple industry adds to the richness of the earth without any cheating or fraud. If there is any error, the loss is the greater, for the better a man sows, the better he will reap. If he has sown the pure grain of wheat, he gathers a purer and cleaner harvest. The fruitful earth returns what she has received in manifold measure. A good field returns its produce with interest.
    41. Thou must expect payment for thy labour from the crops of the fruitful land, and must hope for a just return from the fruitfulness of the rich earth. Why dost thou use the industry of nature and make a cheat of it? Why dost thou grudge for the use of men what is grown for all? Why lessen the abundance for the people? Why make want  thy aim? Why make the poor long for a barren season? For when they do not feel the benefits of a fruitful season, because thou art putting up the price, and art storing up the corn, they would far rather that nothing should be produced, than that thou shouldst do business at the expense of other people's hunger. Thou makest much of the want of corn, the small supply of food. Thou groanest over the rich crops of the soil; thou mournest the general plenty, and bewailest the garners full of corn; thou art on the lookout to see when the crop is poor and the harvest fails. Thou rejoicest that a curse has smiled upon thy wishes, so that none should have their produce. Then thou rejoicest that thy harvest has come. Then thou collectest wealth from the misery of all, and callest this industry and diligence, when it is but cunning shrewdness and an adroit trick of the trade. Thou callest it a remedy, when it is but a wicked contrivance. Shall I call this robbery or only gain? These opportunities are seized as though seasons for plunder, wherein, like some cruel waylayer, thou mayest fall upon the stomachs of men. The price rises higher as though by the mere addition of interest, but the danger to life is increased too. For then the interest of the stored-up crops grows higher. As a usurer thou hidest up thy corn, as a seller thou puttest it up for auction. Why dost thou wish evil to all, because the famine will grow worse, as though no corn should be left, as though a more unfruitful year should follow? Thy gain is the public loss.
    42. Holy Joseph opened the garners to all; he did not shut them up. He did not try to get the full price of the year's produce, but assigned it for a yearly payment. He took nothing for himself, but, so far as famine could be checked for the future, he made his arrangements with careful foresight.
    43. Thou hast read how the Lord Jesus in the Gospel speaks of that corn-dealer who was looking out for a high price, whose possessions brought him in rich fruits, but who, as though still in need, said: "What shall I do? I have no room where to bestow my goods. I will pull down my barns and build greater,"(1) though he could not know whether in the following night his soul would not be demanded of him. He knew not what to do, he seemed to be in doubt, just as though he were in want of food. His barns could not take in the year's supply, and yet he thought he was in need.
    44. Rightly, therefore, Solomon says: "He that withholdeth corn shall leave it for the nations,"(2) not for his heirs, for the gains of avarice have nothing to do with the rights of succession. That which is not rightfully got together is scattered as though by a wind by outsiders that seize it. And he added: "He who graspeth at the year's produce is cursed among the people, but blessing shall be his that imparteth it." Thou seest, then, what is said of him who distributes the corn, but not of him that seeks for a high price. True expediency does not therefore exist where virtue loses more than expediency gains.

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CHAPTER VII.

Strangers must never be expelled the city in a time of famine. In this matter the noble advice of a Christian sage is adduced, in contrast to which the shameful deed committed at Rome is given. By comparing the two it is shown that the former is combined with what is virtuous and useful, but the latter with neither.
    45. But they, too, who would forbid the city to strangers(1) cannot have our approval. They would expel them at the very time when they ought to help, and separate them from the trade of their common parent. They would refuse them a share in the produce meant for all, and avert the intercourse that has already begun; and they are unwilling, in a time of necessity, to give those with whom they have enjoyed their rights in common, a share in what they themselves have. Beasts do not drive out beasts, yet man shuts out man. Wild beasts and animals consider food which the earth supplies to be common to all. They all give assistance to those like themselves; and man, who ought to think nothing human foreign to himself, fights against his own.
    46. How much better did he act who, having already reached an advanced age, when the city was suffering from famine, and, as is common in such cases, the people demanded that strangers should be forbidden the city, having the office of the prefectship(2) of the city, which is higher than the rest, called together the officials and richer men, and demanded that they should take counsel for the public welfare. He said that it was as cruel a thing for the strangers to be expelled as for one man to be cast off by another, and to be refused food when dying. We do not allow our dogs to come to our table and leave them unfed, yet we shut out a man. How unprofitable, again, it is for the world that so many people perish, whom some deadly plague carries off. How unprofitable for their city that so large a number should perish, who were wont to be helpful either in paying contributions or in carrying on business. Another's hunger is profitable to no man, nor to put off the day of help as long as possible and to do nothing to check the want. Nay more, when so many of the cultivators of the soil are gone, when so many labourers are dying, the corn supplies will fail for the future. Shall we then expel those who are wont to supply us with food, are we unwilling to feed in a time of need those who have fed us all along? How great is the assistance which they supply even at this time. "Not by bread alone does man live."(1) They are even our own family; many of them even are our own kindred. Let us make some return for what we have received.
    47. But perhaps we fear that want may increase. First of all, I answer, mercy never fails, but always finds means of help. Next, let us make up for the corn supplies which are to be granted to them, by a subscription. Let us put that right with our gold. And, again, must we not buy other cultivators of the soil if we lose these? How much cheaper is it to feed than to buy a working-man. Where, too, can one obtain, where find a man to take the place of the former? And suppose one finds him, do not forget that, with an ignorant man used to different ways, one may fill up the place in point of numbers, but not as regards the work to be done.
    48. Why need I say more? When the money was supplied corn was brought in. So the city's abundance was not diminished, and yet assistance was given to the strangers. What praise this act won that holy man from God! What glory among men! He, indeed, had won an honoured name, who, pointing to the people of a whole province, could truly say to the emperor: All these I have preserved for thee; these live owing to the kindness of the senate; these thy council(2) has snatched from death!
    49. How much more expedient was this than that which was done lately at Rome. There from that widely extended city were those expelled who had already passed most of their life in it. In tears they went forth with their children, for whom as being citizens they bewailed the exile, which, as they said, ought to be averted; no less did they grieve over the broken bonds of union, the severed ties of relationship. And yet a fruitful year had smiled upon us. The city alone needed corn to be brought into it. It could have got help, if it had sought corn from the Italians whose children they were driving out. Nothing is more shameful than to expel a man as a foreigner, and yet to claim his services as though he belonged

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to us. How canst thou expel a man who lives on his own produce? How canst thou expel him who supplies thee with food? Thou retainest thy servant, and thrustest out thy kindred! Thou takest the corn, but showest no good feeling! Thou takest food by force, but dost not show gratitude!
    50. How wretched this is, how useless! For how can that be expedient which is not seemly. Of what great supplies from her corporations has Rome at times been deprived, yet she could not dismiss them and yet escape a famine, while waiting for a favourable breeze, and the provisions in the hoped-for ships.
    51. How far more virtuous and expedient was that first-mentioned management! For what is so seemly or virtuous as when the needy are assisted by the gifts of the rich, when food is supplied to the hungry, when daily bread fails none? What so advantageous as when the cultivators are kept for the land, and the country people do not perish?
    52. What is virtuous, then, is also expedient, and what is expedient is virtuous. On the other hand, what is not expedient is unseemly, and what is unseemly is also not expedient.

CHAPTER VIII.

That those who put what is virtuous before what is useful are acceptable to God is shown by the example of Joshua, Caleb, and the other spies.
    53. When could our fathers ever have thrown off their servitude, unless they had believed that it was not only shameful but even useless to serve the king of Egypt?
    54. Joshua, also, and Caleb, when sent to spy out the land, brought back the news that the land was indeed rich, but that it was inhabited by very fierce nations.(1) The people, terrified at the thought of war, refused to take possession of their land. Joshua and Caleb, who had been sent as spies, tried to persuade them that the land was fruitful. They thought it unseemly to give way before the heathen; they chose rather to be stoned, which is what the people threatened, than to recede from their virtuous standpoint. The others kept dissuading, the people exclaimed against it. saying they would have to fight against cruel and terrible nations; that they would fall in battle, and their wives and children would be left for a prey.(1)
    55. The anger of the Lord burst forth,(2) so that He would kill all, but at the prayer of Moses He softened His judgment and put off His vengeance, knowing that He had already sufficiently punished those who were faithless, even if He spared them meanwhile and did not slay the unbelievers. However, He said(3) they should not come to that land which they had refused, as a penalty for their unbelief; but their children and wives, who had not murmured, and who, owing to their sex and age, were guiltless, should receive the promised inheritance of that land. So the bodies of those of twenty years old and upwards fell in the desert. The punishment of the rest was put aside. But they who had gone up with Joshua, and had thought fit to dissuade the people, died forthwith of a great plague.(4) Joshua and Caleb(5) entered the land of promise together with those who were innocent by reason of age or sex.
    56. The better part, therefore, preferred glory to safety; the worse part safety to virtue. But the divine judgment approved those who thought virtue was above what is useful, whilst it condemned those who preferred what seemed more in accordance with safety than with what is virtuous.

CHAPTER IX.

Cheating and dishonest ways of making money are utterly unfit for clerics whose duty is to serve all. They ought never to be involved in a money affair, unless it is one affecting a man's life. For them the example of David is given, that they should injure none, even when provoked; also the death of Naboth, to keep them from preferring life to virtue.
    57. Nothing is more odious than for a man to have no love for a virtuous life, but instead to be kept excited by an unworthy business in following out a low line of trade, or to be inflamed by an avaricious heart, and by day and by night to be eager to damage another's property, not to raise the soul to the splendour of a virtuous life, and not to regard the beauty of true praise.
    58. Hence rise inheritances sought by cunning words and gained under pretence of being self-restrained and serious. But this is absolutely abhorrent to the idea of a Christian man. For everything gained by craft and got together by cheating loses the merit of openness. Even amongst those

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who have undertaken no duty in the ranks of the clergy it is considered unfitting to seek for the inheritance of another. Let those who are reaching the end of their life use their own judgment, so that they may freely make their wills as they think best, since they will not be able to amend them later. For it is not honourable to divert the savings that belong to others or have been got together for them. It is further the duty of the priest or the cleric to be of use if possible to all and to be harmful to none.(1)
    59. If it is not possible to help one without injuring another, it is better to help neither than to press hard upon one. Therefore it is not a priest's duty to interfere in money affairs. For here it must often happen that he who loses his case receives harm; and then he considers that he has been worsted through the action of the intervener. It is a priest's duty to hurt no one, to be ready to help all. To be able to do this is in God's power alone. In a case of life and death, without doubt it is a grave sin to injure him whom one ought to help when in danger. But it is foolish to gain others' hate in taking up money matters, though for the sake of a man's safety great trouble and toil may often be undertaken. It is glorious in such a case to run risks. Let, then, this be firmly held to in the priestly duties, namely, to injure none, not even when provoked and embittered by some injury.(2) Good was the man who said: "If I have rewarded evil to those who did me good."(3) For what glory is it if we do not injure him who has not injured us? But it is true virtue to forgive when injured.
    60. What a virtuous action was that, when David wished rather to spare the king his enemy, though he could have injured him!(4) How useful, too, it was, for it helped him when he succeeded to the throne. For all learnt to observe faith to their king and not to seize the kingdom, but to fear and reverence him. Thus what is virtuous was preferred to what was useful, and then usefulness followed on what was virtuous.
    61. But that he spared him was a small matter; he also grieved for him when slain in war, and mourned for him with tears, saying: "Ye mountains of Gilboa, let neither dew nor rain fall upon you; ye mountains of death, for there the shield of the mighty is cast away, the shield of Saul. It is not anointed with oil, but with the blood of the wounded and the fat of the warriors. The bow of Jonathan turned not back and the sword of Saul returned not empty. Saul and Jonathan were lovely and very dear, inseparable in life, and in death they were not divided. They were swifter than eagles, they were stronger than lions. Ye daughters of Israel, weep over Saul, who clothed you in scarlet with your ornaments, who put on gold upon your apparel. How are the mighty fallen in the midst of the battle! Jonathan was wounded even to death. I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me. Thy love came to me like the love of women. How have the mighty fallen and the longed-for weapons perished!(1)
    62. What mother could weep thus for her only son as he wept here for his enemy? Who could follow his benefactor with such praise as that with which he followed the man who plotted against his life? How affectionately he grieved, with what deep feeling he bewailed him! The mountains dried up at the prophet's curse, and a divine power filled the judgment of him who spoke it. Therefore the elements themselves paid the penalty for witnessing the king's death.
    63. And what, in the case of holy Naboth, was the cause of his death, except his regard for a virtuous life? For when the king demanded the vineyard from him, promising to give him money, he refused the price for his father's heritage as unseemly, and preferred to shun such shame by dying. "The Lord forbid it me, that I should give the inheritance of my fathers unto thee;"(2) that is, that such reproach may not fall on me, that God may not allow such wickedness to be attained by force. He is not speaking about the vines--nor has God care for vines or plots of ground--but he says it of his fathers' rights. He could have received another or the king's vineyards and been his friend, wherein men think there is no small usefulness so far as this world is concerned. But because it was base he thought it could not be useful, and so he preferred to endure danger with honour intact, rather than gain what was useful to his own disgrace. I am here again speaking of what is commonly understood as useful, not that in which there is the grace of virtuous life.
    64. The king could himself have taken it by force, but that he thought too shameless; then when Naboth was dead he grieved.(3) The Lord also declared that the woman's cruelty should be punished by a

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fitting penalty, because she was unmindful of virtue and preferred a shameful gain.(1)
    65. Every kind of unfair action is shameful. Even in common things, false weights and unjust measures are accursed. And if fraud in the market or in business is punished, can it seem free from reproach if found in the midst of the performance of the duties of virtue? Solomon says: "A great and a little weight and divers measures are an abomination before the Lord. "(2) Before that it also says: "A false balance is abomination to the Lord, but a just weight is acceptable to Him. "(3)

CHAPTER X.

We are warned not only in civil law, but also in the holy Scriptures, to avoid fraud in every agreement, as is clear from the example of Joshua and the Gibeonites.
    66. In everything, therefore, good faith is seemly, justice is pleasing, due measure in equity is delightful. But what shall I say about contracts, and especially about the sale of land, or agreements, or covenants? Are there not rules just for the purpose of shutting out all false deceit,(4) and to make him whose deceit is found out liable to double punishment? Everywhere, then, does regard for what is virtuous take the lead; it shuts out deceit, it expels fraud. Wherefore the prophet David has rightly stated his judgment in general, saying: "He  hath done no evil to his neighbour."(5) Fraud, then, ought to be wanting not only in contracts, in which the defects of those things which are for sale are ordered to be recorded (which contracts, unless the vendor has mentioned the defects, are rendered void by an action for fraud, although he has conveyed them fully to the purchaser), but it ought also to be absent in all else. Can-dour must be shown, the truth must be made known.
    67.  The divine Scriptures have plainly stated (not indeed a legal rule of the lawyers but) the ancient judgment of the patriarchs on deceit, in that book of the Old Testament which is ascribed to Joshua the son of Nun. When the report had gone forth among the various peoples that the sea was dried up at the crossing of the Hebrews; that water had flowed from the rock; that food was supplied daily from heaven in quantities large enough for so many thousands of the people; that the walls of Jericho had fallen at the sound of the holy trumpets, being overthrown by the noise of the shouts of the people; also, that the king of Ai was conquered and had been hung on a tree until the evening; then the Gibeonites, fearing his strong hand, came with guile, pretending that they were from a land very far away, and by travelling so long had rent their shoes and worn out their clothing, of which they showed proofs that it was growing old. They said, too, that their reason for undergoing so much labour was their desire to obtain peace and to form friendship with the Hebrews, and began to ask Joshua to form an alliance with them. And he, being as yet ignorant of localities, and not knowing anything of the inhabitants, did not see through their deceit, nor did he enquire of God, but readily believed them.(1)
    68. So sacred was one's plighted word held in those days that no one would believe that others could try to deceive. Who could find fault with the saints in this, namely, that they should consider others to have the same feelings as themselves, and suppose no one would lie because truth was their  own companion? They know not what deceit is, they gladly believe of others what they themselves are, whilst they cannot suspect others to be what they themselves are not. Hence Solomon says: "An innocent man believeth every word."(2) We must not blame his readiness to believe, but should rather praise his goodness. To know nothing of aught that may injure another, this is to be innocent. And although he is cheated by another, still he thinks well of all, for he thinks there is good faith in all.
    69. Induced, therefore, by such considerations to believe them, he made an agreement, he gave them peace, and formed a union with them. But when he came to their country and the deceit was found out,--for though they lived quite close they pretended to be strangers,--the people of our fathers began to be angry at having been deceived. Joshua, however, thought the peace they had made could not be broken (for it had been confirmed by an oath), for fear that, in punishing the treachery of others, he should. be breaking his own pledge. He made them pay the penalty, however, by forcing them to undertake the lowest kind of work. The judgment was mild indeed, but it was a lasting one, for in their duties there abides the punishment of their ancient cunning,

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handed down to this day(1) in their hereditary service.

CHAPTER XI.

Having adduced examples of certain frauds found in a few passages of the rhetoricians, he shows that these and all others are more fully and plainly condemned in Scripture.
    70. I SHALL say nothing of the snapping of fingers, or the naked dancing of the heir, at entering on an inheritance.(2) These are well-known things. Nor will I speak of the mass of fishes gathered up at a pretended fishing expedition to excite the buyer's desires. For why did he show himself so eager for luxuries and delicacies as to allow a fraud of this character?
    71. What need is there for me to speak of that well-known story of the pleasant and quiet retreat at Syracuse and of the cunning of a Sicilian?(3) For he having found a stranger, and knowing that he was anxious to buy an estate, asked him to his grounds for a meal. He accepted, and on the following day he came. There the sight of a great number of fishermen met his eyes, and a banquet laid out in the most splendid profusion. In the sight of the guests, fishers were placed in the garden-grounds, where no net had ever been laid before. Each one in turn presented to the guests what he had taken, the fish were placed upon the table, and caught the glance of those who sat there. The stranger wondered at the large quantity of fish and the number of boats there were. The answer given was, that this was the great water supply, and that great numbers of fish came there because of the sweetness of the water. To be brief, he drew on the stranger to be urgent in getting the grounds, he willingly allows himself to be induced to sell them, and seemingly with a heavy heart he receives the money.
    72. On the next day the purchaser comes to the grounds with his friends, but finds no boat there. On asking whether perhaps the fishermen were observing a festival on that day, he is told that, with the exception of yesterday, they were never wont to fish there; but what power had he to proceed against such a fraud, who had so shamefully grasped at such luxuries? For he who convicts another of a fault ought himself to be free from it. I will not therefore include such trifles as these under the power of ecclesiastical censure, for that altogether condemns every desire for dishonourable gain, and briefly, with few words, forbids every sharp and cunning action.
    73. And what shall I say of him who claims to be the heir or legatee, on the proof of a will(2) which, though falsified by others, yet was known to be so by him, and who tries to make again through another's crime, though even the laws of the state convict him who knowingly makes use of a false will, as guilty of a wrong action. But the law of justice is plain, namely, that a good man ought not to go aside from the truth, nor to inflict an unjust loss on any one, nor to act at all deceitfully or to take part in any fraud.
    74. What is clearer, however, on this point than the case of Ananias? He acted falsely as regards the price he got for his land, for he sold it and laid at the apostles' feet part of the price, pretending it was the whole amount.(2) For this he perished as guilty of fraud. He might have offered nothing and have acted so without committing a fraud. But as deceit entered into his action, he gained no favour for his liberality, but paid the penalty for his artifice.
    75. The Lord also in the Gospel rejected those coming to Him with guile, saying: "The foxes have holes,"(3) for He bids us live in simplicity and innocency of heart. David also says: "Thou hast used deceit as a sharp razor,"(4) pointing out by this the treacherous man, just as an implement of this kind is used to help adorn a man, yet often wounds him. If any one makes a show of favour and yet plans deceit after the example of the traitor, so as to give up to death him whom he ought to guard, let him be looked on in the light of that instrument which is wont to wound owing to the vice of a drunken mind and a trembling hand. Thus that man drunk with the wine of wickedness brought death on the high priest Ahimelech,(5) through a terrible act of treachery, because he had received the prophet with hospitality when the king, roused by the stings of envy, was following him.

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CHAPTER XII.

We may make no promise that is wrong, and if we have made an unjust oath, we may not keep it. It is shown that Herod sinned in this respect. The vow taken by Jephtha is condemned, and so are all others which God does not desire to have paid to Him. Lastly, the daughter of Jephtha is compared with the two Pythagoreans and is placed before them.
    76. A MAN'S disposition ought to be undefiled and sound, so that he may utter words without dissimulation and possess his vessel in sanctification;(1) that he may not delude his brother with false words nor promise aught dishonourable. If he has made such a promise it is far better for him not to fulfil it, rather than to fulfil what is shameful.(2)
    77. Often people bind themselves by a solemn oath, and, though they come to know that they ought not to have made the promise, fulfil it in consideration of their oath. This is what Herod did, as we mentioned before.(3) For he made a shameful promise of reward to a dancer--and cruelly performed it. It was shameful, for a kingdom was promised for a dance; and it was cruel, for the death of a prophet is sacrificed for the sake of an oath. How much better perjury would have been than the keeping of such an oath, if indeed that could be called perjury which a drunkard had sworn to in his wine-cups, or an effeminate profligate had promised whilst the dance was going on. The prophet's head was brought in on a dish,(4) and this was considered an act of good faith when it really was an act of madness!
    78. Never shall I be led to believe that the leader Jephtha made his vow otherwise than without thought,(5) when he promised to offer to God whatever should meet him at the threshold of his house on his return. For he repented of his vow, as afterwards his daughter came to meet him. He rent his clothes and said: "Alas, my daughter, thou hast entangled me, thou art become a source of trouble unto me."(6) And though with pious fear and reverence he took upon himself the bitter fulfilment of his cruel task, yet he ordered and left to be observed an annual period of grief and mourning for future times. It was a hard vow, but far more bitter was its fulfilment, whilst he who carried it out had the greatest cause to mourn. Thus it became a rule and a law in Israel from year to year, as it says: "that the daughters of Israel went to lament the daughter of Jephtha the Gileadite four days in a year."(1) I cannot blame the man for holding it necessary to fulfil his vow, but yet it was a wretched necessity which could only be solved by the death of his child.
    79. It is better to make no vow than to vow what God does not wish to be paid to Him to Whom the promise was made. In the case of Isaac we have an example, for the Lord appointed a ram to be offered up instead of him.(2) Therefore it is not always every promise that is to be fulfilled. Nay, the Lord Himself often alters His determination, as the Scriptures point out. For in the book called Numbers He had declared that He would punish the people with death and destroy them,(3) but afterwards, when besought by Moses, He was reconciled again to them. And again, He said to Moses and Aaron: "Separate yourselves from among this congregation that I may consume them in a moment."(4) And when they separated from the assembly the earth suddenly clave asunder and opened her mouth and swallowed up Dathan and Abiram.
    80. That example of Jephtha's daughter is far more glorious and ancient than that of the two Pythagoreans,(5) which is accounted so notable among the philosophers. One of these, when condemned to death by the tyrant Dionysius, and when the day of his death was fixed, asked for leave to be granted him to go home, so as to provide for his family. But for fear that he might break his faith and not return, he offered a surety for his own death, on condition that if he himself were absent on the appointed day, his surety would be ready to die in his stead. The other did not refuse the conditions of suretyship which were proposed and awaited the day of death with a calm mind. So the one did not withdraw himself and the other returned on the day appointed. This all seemed so wonderful that the tyrant sought their friendship whose destruction he had been anxious for.
    81. What, then, in the case of esteemed and learned men is full of marvel, that in the case of a virgin is found to be far more splendid, far more glorious, as she says to her sorrowing father: "Do to me according to that which hath proceeded out of thy mouth."(6) But she asked for a delay of two months in order that she might go about

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with her companions upon the mountains to bewail fitly and dutifully her virginity now given up to death. The weeping of her companions did not move her, their grief prevailed not upon her, nor did their lamentations hold her back. She allowed not the day to pass, nor did the hour escape her notice. She returned to her father as though returning according to her own desire, and of her own will urged him on when he was hesitating, and acted thus of her own free choice, so that what was at first an awful chance became a pious sacrifice.

CHAPTER XIII.

Judith, after enduring many dangers for virtue's sake, gained very many and great benefits.
    82. SEE! Judith presents herself to thee as worthy of admiration. She approaches Holophernes, a man feared by the people, and surrounded by the victorious troops of the Assyrians. At first she makes an impression on him by the grace of her form and the beauty of her countenance. Then she entraps him by the refinement of her speech. Her first triumph was that she returned from the tent of the enemy with her purity unspotted.(1) Her second, that she gained a victory over a man, and put to flight the people by her counsel.
    83. The Persians were terrified at her daring.(2) And so what is admired in the case of those two Pythagoreans deserves also in her case our admiration, for she trembled not at the danger of death, nor even at the danger her modesty was in, which is a matter of greater concern to good women. She feared not the blow of one scoundrel, nor even the weapons of a whole army. She, a woman, stood between the lines of the combatants--right amidst victorious arms--heedless of death. As one looks at her overwhelming danger, one would say she went out to die; as one looks at her faith, one says she went but out to fight.
    84. Judith then followed the call of virtue, and as she follows that, she wins great benefits. It was virtuous to prevent the people of the Lord from giving themselves up to the heathen; to prevent them from betraying their native rites and mysteries, or from yielding up their consecrated virgins, their venerable widows, and modest matrons to barbarian impurity, or from ending the siege by a surrender. It was virtuous for her to be willing to encounter danger on behalf of all, so as to deliver all from danger.
    85. How great must have been the power of her virtue, that she, a woman, should claim to give counsel on the chiefest matters and not leave it in the hands of the leaders of the people! How great, again, the power of her virtue to reckon for certain upon God to help her! How great her grace to find His help!

CHAPTER XIV.

How virtuous and useful was that which Elisha did. This is compared with that oft-recounted act of the Greeks. John gave up his life for virtue's sake, and Susanna for the same reason exposed herself to the danger of death.
    86. WHAT did Elisha follow but virtue, when he brought the army of Syria who had come to take him as captive into Samaria, after having covered their eyes with blindness? Then he said: "O Lord, open their eyes that they may see."(1) And they saw. But when the king of Israel wished to slay those that had entered and asked the prophet to give him leave to do so, he answered that they whose captivity was not brought about by strength of hand or weapons of war must not be slain, but that rather he should help them by supplying food. Then they were refreshed with plenty of food. And after that those Syrian robbers thought they must never again return to the land of Israel.
    87. How much nobler was this than that which the Greeks once did!(2) For when two nations strove one with the other to gain glory and supreme power, and one of them had the opportunity to burn the ships of the other secretly, they thought it a shameful thing to do so, and preferred to gain a less advantage honourably than a greater one in shameful wise. They, indeed, could not act thus without disgrace to themselves, and entrap by this plot those who had banded together for the sake of ending the Persian war. Though they could deny it in word, yet they could never but blush at the thought of it. Elisha, however, wished to save, not destroy, those who were deceived indeed, though not by some foul act, and had been struck blind by the power of the Lord. For it was seemly to spare an enemy, and to grant his life to an adversary when indeed he could have taken it, had he not spared it.
  88. It is plain, then, that whatever is

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seemly is always useful. For holy Judith by seemly disregard for her own safety put an end to the dangers of the siege, and by her own virtue won what was useful to all in common. And Elisha gained more renown by pardoning than he would have done by slaying, and preserved those enemies whom he had taken for greater usefulness.
    89. And what else did John have in mind but what is virtuous, so that he could not endure a wicked union even in the king's case, saying: "It is not lawful for thee to have her to wife."(1) He could have been silent, had he not thought it unseemly for himself not to speak the truth for fear of death, or to make the prophetic office yield to the king, or to indulge in flattery. He knew well that he would die as he was against the king, but he preferred virtue to safety. Yet what is more expedient than the suffering which brought glory to the saint.
    90. Holy Susanna, too, when threatened with the fear of false witness, seeing herself hard pressed on one side by danger, on the other by disgrace, preferred to avoid disgrace by a virtuous death rather than to endure and live a shameful life in the desire to save herself.(2) So while she fixed her mind on virtue, she also preserved her life. But if she had preferred what seemed to her to be useful to preserve life, she would never have gained such great renown, nay, perhaps-and that would have been not only useless but even dangerous--she might even not have escaped the penalty for her crime. We note, therefore, that whatsoever is shameful cannot be useful, nor, again, can that which is virtuous be useless. For usefulness is ever the double of virtue, and virtue of usefulness.

                                 CHAPTER XV.
                                      
After mentioning a noble action of the Romans, the writer shows from the deeds of Moses that he had the greatest regard for what is virtuous.
    91. IT is related as a memorable deed of a Roman general,(3) that when the physician of a hostile king came to him and promised to give him poison, he sent him back bound to the enemy. In truth, it is a noble thing for a man to refuse to gain the victory by foul acts, after he has entered on the struggle for power. He did not consider virtue to lie in victory, but declared that to be a shameful victory unless it was gained with honour.(1)
    92. Let us return to our hero Moses, and to loftier deeds, to show they were both superior as well as earlier. The king of Egypt would not let the people of our fathers go, Then Moses bade the priest Aaron to stretch his rod over all the waters of Egypt. Aaron stretched it out, and the water of the river was turned into blood.(2) None could drink the water, and all the Egyptians were perishing with thirst; but there was pure water flowing in abundance for the fathers. They sprinkled ashes toward heaven, and sores and burning boils came upon man and beast.(3) They brought down hail mingled with flaming fire, and all things were destroyed upon the land.(4) Moses prayed, and all things were restored to their former beauty. The hail ceased, the sores were healed, the rivers gave their wonted draught.(5)
    93. Then, again, the land was covered with thick darkness for the space of three days, because Moses had raised his hand and spread out the darkness.(6) All the first-born of Egypt died, whilst all the offspring of the Hebrews was left unharmed.(7) Moses was asked to put an end to these horrors, and he prayed and obtained his request. In the one case it was a fact worthy of praise that he checked himself from joining in deceit; in the other it was noteworthy how, by his innate goodness, he turned aside from the foe those divinely ordered punishments. He was indeed, as it is written, gentle and meek.(8) He knew that the king would not keep true to his promises, yet he thought it right and good to pray when asked to do so, to bless when wronged, to forgive when besought.
    94. He cast down his rod and it became a serpent which devoured the serpents of Egypt;(9) this signifying that the Word should become Flesh to destroy the poison of the dread serpent by the forgiveness and pardon of sins. For the rod stands for the Word that is true--royal--filled with power --and glorious in ruling. The rod became a serpent; so He Who was the Son of God begotten of the Father became the Son of man born of a woman, and lifted, like the serpent, on the cross, poured His healing medicine on the wounds of man. Wherefore the Lord Himself says: "As

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Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up."(1)
    95. Again, another sign which Moses gave points to our Lord Jesus Christ. He put his hand into his bosom, and drew it out again, and his hand was become as snow. A second time he put it in and drew it out, and it was again like the appearance of human flesh.(2) This signified first the original glory of the Godhead of the Lord Jesus, and then the assumption of our flesh, in which truth all nations and peoples must believe. So he put in his hand, for Christ is the right hand of God; and whosoever does not believe in His Godhead and Incarnation is punished as a sinner; like that king who, whilst not believing open and plain signs, yet afterwards, when punished, prayed that he might find mercy. How great, then, Moses' regard for virtue must have been is shown by these proofs, and especially by the fact that he offered himself on behalf of the people, praying that God would either forgive the people or blot him out of the book of the living.(3)

CHAPTER XVI.

After saying a few words about Tobit he demonstrates that Raguel surpassed the philosophers in virtue.
    96. TOBIT also clearly portrayed in his life true virtue, when he left the feast and buried the dead,(4) and invited the needy to the meals at his own poor table. And Raguel is a still brighter example. For he, in his regard for virtue, when asked to give his daughter in marriage, was not silent regarding his daughter's faults, for fear of seeming to get the better of the suitor by silence. So when Tobit the son of Tobias asked that his daughter might be given him, he answered that, according to the law, she ought to be given him as near of kin, but that he had already given her to six men, and all of them were dead.(5) This just man, then, feared more for others than for himself, and wished rather that his daughter should remain unmarried than that others should run risks in consequence of their union with her.
    97. How simply he settled all the questions of the philosophers! They talk about the defects of a house, whether they ought to be concealed or made known by the vendor.(1) Raguel was quite certain that his daughter's faults ought not to be kept secret. And, indeed, he had not been eager to give her up--he was asked for her. We can have no doubt how much more nobly he acted than those philosophers, when we consider how much more important a daughter's future is than some mere money affair.

CHAPTER XVII.

With what virtuous feelings the fathers of old hid the sacred fires when on the point of going into captivity.
    98. LET us consider, again, that deed done at the time of the captivity, which has attained the highest degree of virtue and glory. Virtue is checked by no adversities, for it rises up among them, and prevails here rather than in prosperity. 'Mid chains or arms, 'mid flames or slavery (which is harder for freemen to bear than any punishment), 'midst the pains of the dying, the destruction of their country, the fears of the living, or the blood of the slain,--amidst all this our forefathers failed not in their care and thought for what is virtuous. Amidst the ashes and dust of their fallen country it glowed and shone forth brightly in pious efforts.
    99. For when our fathers were carried away into Persia,(2) certain priests, who then were in the service of Almighty God, secretly buried in the valley the fire taken from the altar of the Lord. There was there an open pit, with no water in it, and not accessible for the wants of the people, in a spot unknown and free from intruders. There they sealed the hidden fire with the sacred mark and in secret. They were not anxious to bury gold or to hide up silver to preserve it for their children, but in their own great peril, thinking of all that was virtuous, they thought the sacred fire ought to be preserved so that impure men might not defile it, nor the blood of the slain extinguish it, nor the heaps of miserable ruins cover it.
    100. So they went to Persia, free only in their religion; for that alone could not be torn from them by their captivity. After a length of time,(3) indeed, according to God's good pleasure, He put it into the Persian king's heart to order the temple in Judea to be restored, and the regular customs to be again rebuilt at Jerusalem. To carry out this work of his the Persian king appointed

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the priest Nehemiah. He took with him the grandchildren of those priests who on leaving their native soil had hidden the sacred fire to save it from perishing. But on arriving, as we are told in the history of the fathers, they found not fire but water. And when fire was wanting to burn upon the altars, the priest Nehemiah bade them draw the water, to bring it to him, and to sprinkle it upon the wood. Then, O wondrous sight!  though the sky had been overcast with clouds, suddenly the sun shone forth, a great fire flamed forth, so that all, wonder-stricken at such a clear sign of the favour of the Lord, were filled with joy. Nehemiah prayed; the priests sang a hymn of praise to God, when the sacrifice was completed. Nehemiah again bade the remainder of the water to be poured upon the larger stones. And when this was done a flame burst forth whilst the light shining from off the altar shone more brightly yet.
    101. When this sign became known, the king of Persia ordered a temple to be built on that spot where the fire had been hidden and the water afterwards found, to which many gifts were made. They who were with holy Nehemiah called it Naphthar,(1) --which means cleansing--by many it is called Nephi. It is to be found also in the history of the prophet Jeremiah,(2) that he bade those who should come after him to take of the fire. That is the fire which fell on Moses' sacrifice and consumed it, as it is written: "There came a fire out from the Lord and consumed upon the altar all the whole burnt-offering."(3) The sacrifice must be hallowed with this fire only. Therefore, also, fire went out from the Lord upon the sons of Aaron who wished to offer strange fire, and consumed them, so that their dead bodies were cast forth without the camp.(4)
    101. Jeremiah coming to a spot found there a house like a cave, and brought into it the tabernacle, the ark, and the altar of incense, and closed up the entrance. And when those who had come with him examined it rather closely to mark the spot, they could not discover nor find it. When Jeremiah understood what they wanted he said: "The spot will remain unknown until God shall gather His people together and be gracious to them. Then God shall reveal these things and the majesty of the Lord shall appear."(6)

CHAPTER XVIII.

In the narration of that event already mentioned, and especially of the sacrifice offered by Nehemiah, is typified the Holy Spirit and Christian baptism. The sacrifice of Moses and Elijah and the history of Noah are also referred to the same.
    102. WE form the congregation of the Lord. We recognize the propitiation of our Lord God, which our Propitiator wrought in His passion. I think, too, we cannot leave out of sight that fire when we read that the Lord Jesus baptizes with the Holy Spirit and with fire,(1) as John said in his Gospel. Rightly was the sacrifice consumed, for it was for sin. But that fire was a type of the Holy Spirit Who was to come down after the Lord's ascension, and forgive the sins of all, and Who like fire inflames the mind and faithful heart. Wherefore Jeremiah, after receiving the Spirit, says: "It became in my heart as a burning fire flaming in my bones, and I am vile and cannot bear it."(2) In the Acts of the Apostles, also, when the Holy Spirit descended upon the apostles and those others who were waiting for the Promise of the Father, we read that tongues as of fire were distributed among them.(3) The soul of each one was so uplifted by His influence that they were supposed to be full of new wine,(4) who instead had received the gift of a diversity of tongues.
    103. What else can this mean--namely, that fire became water and water called forth fire--but that spiritual grace burns out our sins through fire, and through water cleanses them? For sin is washed away and it is burnt away. Wherefore the Apostle says: "The fire shall try every man's work of what sort it is."(5) And further on: "If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire."(6)
    104. This, then, we have stated, so as to prove that sins are burnt out by means of fire. We know now that this is in truth the sacred fire which then, as a type of the future remission of sins, came down upon the sacrifice.
    105. This fire is hidden in the time of captivity, during which sin reigns, but in the time of liberty it is brought forth. And though it is changed into the appearance of water, yet it preserves its nature as fire so as to consume the sacrifice. Do not wonder when thou readest that God the Father

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said: "I am a consuming fire."(1) And again: "They have forsaken Me, the fountain of living water."(2) The Lord Jesus, too, like a fire inflamed the hearts of those who heard Him, and like a fount of waters cooled them. For He Himself said in His Gospel that He came to send fire on the earth(3) and to supply a draught of living waters to those who thirst.(4)
    106. In the time of Elijah, also, fire came down when he challenged the prophets of the heathen to light up the altar without fire. When they could not do so, he poured water thrice over his victim, so that the water ran round about the altar; then he cried out and the fire fell from the Lord from heaven and consumed the burnt-offering.(5)
    107. Thou art that victim. Contemplate in silence each single point. The breath of the Holy Spirit descends on thee, He seems to burn thee when He consumes thy sins. The sacrifice which was consumed in the time of Moses was a sacrifice for sin, wherefore Moses said, as is written in the book of the Maccabees: "Because the sacrifice for sin was not to be eaten, it was consumed."(6) Does it not seem to be consumed for thee when in the sacrament of baptism the whole outer man perishes? "Our old man is crucified,"(7) the Apostle exclaims. Herein, as the example of the fathers teaches us, the Egyptian is swallowed up--the Hebrew arises renewed by the Holy Spirit, as he also crossed the Red Sea dryshod--where our fathers were baptized in the cloud and in the sea.(8)
    108. In the flood, too, in Noah's time all flesh died, though just Noah was preserved together with his family.(9) Is not a man consumed when all that is mortal is cut off from life? The outer man is destroyed, but the inner is renewed. Not in baptism alone but also in repentance does this destruction of the flesh tend to the growth of the spirit, as we are taught on the Apostle's authority, when holy Paul says: "I have judged as though I were present him that hath so done this deed, to deliver him unto Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ."(10)
    109. We seem to have made a somewhat lengthy digression for the sake of regarding this wonderful mystery, in desiring to unfold more fully this sacrament which has been revealed to us, and which, indeed, is as full of virtue as it is full of religious awe.

CHAPTER XIX.

The crime committed by the inhabitants of Gibeah against the wife of a certain Levite is related, and from the vengeance taken it is inferred how the idea of virtue must have filled the heart of those people of old.
    110. WHAT regard for virtue our forefathers had to avenge by a war the wrongs of one woman which had been brought on her by her violation at the hands of profligate men! Nay, when the people were conquered, they vowed that they would not give their daughters in marriage to the tribe of Benjamin! That tribe had remained without hope of posterity, had they not received leave of necessity to use deceit. And this permission does not seem to fail in giving fitting punishment for violation, since they were only allowed to enter on a union by a rape, and not through the sacrament of marriage. And indeed it was right that they who had broken another's intercourse should themselves lose their marriage rites.
    111. How full of pitiful traits is this story! A man, it says,(1) a Levite, had taken to himself a wife, who I suppose was called a concubine from the word "concubitus." She some time afterwards, as is wont to happen, offended at certain things, betook herself to her father, and was with him four months. Then her husband arose and went to the house of his father-in-law, to reconcile himself with his wife, to win her back and take her home again. The woman ran to meet him and brought her husband into her father's house.
    112. The maiden's(2) father rejoiced and went to meet him, and the man stayed with him three days, and they ate and rested. On the next day the Levite arose at daybreak, but was detained by his father-in-law, that he might not so quickly lose the pleasure of his company. Again on the next and the third day the maiden's father did not suffer his son-in-law to start, until their joy and mutual regard was complete. But on the seventh day, when it was already drawing to a close, after a pleasant meal, having urged the approach of the coming night, so as to make him think he ought to sleep amongst friends rather than strangers, he

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was unable to keep him, and so let him go together with his daughter.
    113. When some little progress(1) was made, though night was threatening to come on, and they were close by the town of the Jebusites, on the slave's request that his lord should turn aside there, he refused, because it was not a city of the children of Israel. He meant to get as far as Gibeah, which was inhabited by the people of the tribe of Benjamin. But when they arrived there was no one to receive them with hospitality, except a stranger of advanced age--When he had looked upon them he asked the Levite: Whither goest thou and whence dost thou come? On his answering that he was travelling and was making for Mount Ephraim and that there was no one to take him in, the old man offered him hospitality and prepared a meal.
    114. And when they were satisfied(2) and the tables were removed, vile men rushed up and surrounded the house. Then the old man offered these wicked men his daughter, a virgin, and the concubine with whom she shared her bed, only that violence might not be inflicted on his guest. But when reason did no good and violence prevailed, the Levite parted from his wife, and they knew her and abused her all that night. Overcome by this cruelty or by grief at her wrong, she fell at the door of their host where her husband had entered, and gave up the ghost, with the last effort of her life guarding the feelings of a good wife so as to preserve for her husband at least her mortal remains.
    115. When this became known(3) (to be brief) almost all the people of Israel broke out into war. The war remained doubtful with an uncertain issue, but in the third engagement the people of Benjamin were delivered to the people of Israel,(4) and being condemned by the divine judgment paid the penalty for their profligacy. The sentence, further,(5) was that none of the people of the fathers should give his daughter in marriage to them. This was confirmed by a solemn oath. But relenting at having laid so hard a sentence on their brethren, they moderated their severity so as to give them in marriage those maidens that had lost their parents, whose fathers had been slain for their sins, or to give them the means of finding a wife by a raid. Because of the villainy of so foul a deed, they who have violated another's marriage rights were shown to be unworthy to ask for marriage. But for fear that one tribe might perish from the people, they connived at the deceit.
    116. What great regard our forefathers had for virtue is shown by the fact that forty thousand men drew the sword against their brethren of the tribe of Benjamin in their desire to avenge the wrong done to modesty, for they would not endure the violation of chastity. And so in that war on both sides there fell sixty-five thousand warriors, whilst their cities were burnt. And when at first the people of Israel were defeated, yet unmoved by fear at the reverses of the war, they disregarded the sorrow the avenging of chastity cost them. They rushed into the battle ready to wash out with their own blood the stains of the crime that had been committed.

CHAPTER XX.

    After the terrible siege of Samaria was ended in accordance with Elisha's prophecy, he relates what regard the four lepers showed for what was virtuous.
    117. WHY need we wonder that the people of the Lord had regard for what was seemly and virtuous when even the lepers--as we read in the books of the Kings--showed concern for what is virtuous?
    118. There was a great famine in Samaria,(1) for the army of the Syrians was besieging it. The king in his anxiety was making the round of the guards on the wails when a woman addressed him, saying: This woman persuaded me to give up my son--and I gave him up, and we boiled him and did eat him. And she promised that she would afterwards bring her son and that we should eat his flesh together, but now she hath hidden her son and will not bring him. The king was troubled because these women seemed to have fed not merely on human bodies, but on the bodies of their own children; and being moved by an example of such awful misery, threatened the prophet Elisha with death. For he believed it was in his power to break up the siege and to avert the famine; or else he was angry because the prophet had not allowed the king to smite the Syrians whom he had struck with blindness.(2)
    119. Elisha sat(3) with the elders at Bethel, and before the king's messenger came to him he said to the elders: "See ye how the son of that murderess hath sent to take away mine head?" Then the messenger

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entered and brought the king's command threatening instant danger to his life. Him the prophet answered:(1) "To-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel in the gate of Samaria." Then when the messenger sent by the king would not believe it, saying: "If the Lord would rain abundance of corn from heaven, not even so would that come about," Elisha said to him: "Because thou hast not believed, thou shall see it with thine eyes, but shall not eat of it."
    120. And suddenly(2) in the camp of Syria was there heard, as it were, a sound of chariots and a loud noise of horses and the noise of a great host, and the tumult of some vast battle. And the Syrians thought that the king of Israel had called to his help in the battle the king of Egypt and the king of the Amorites, and they fled at dawn leaving their tents, for they feared that they might be crushed by the sudden arrival of fresh foes, and would not be able to withstand the united forces of the kings. This was unknown in Samaria, for they dared not go out of the town, being overcome with fear and also being weak through hunger.
    121. But there were four lepers(3) at the gate of the city to whom life was a misery, and to die would be gain. And they said one to another: "Behold we sit here and die. If we enter into the city, we shall die with hunger; if we remain here, there are no means of living at hand for us. Let us go to the Syrian camp, either they will quickly kill us or grant us the means of safety." So they went and entered into the camp, and behold, all was forsaken by the enemy. Entering(4) the tents, first of all on finding food they satisfied their hunger, then they laid hold of as much gold and silver as they could. But whilst they were intent on the booty alone, they arranged to announce to the king that the Syrians had fled, for they thought this more virtuous than to withhold the information and keep for themselves the plunder gained by deceit.
    122. At this information the peoples went forth and plundered the Syrian camp. The supplies of the enemy produced an abundance, and brought about cheapness of corn according to the prophet's word: "A measure of fine flour for a shekel, and two measures of barley for a shekel." In this rejoicing of the people, that officer on whose hand the king leaned died, being crushed and trodden under foot by the people as the crowds kept hurrying to go out or returned with great rejoicing.

CHAPTER XXI.

Esther in danger of her life followed the grace of virtue; nay, even a heathen king did so, when death was threatened to a man most friendly to him, For friendship must ever be combined with virtue, as the examples of Jonathan and Ahimelech show.
    123. WHY did Queen Esther(1) expose herself to death and not fear the wrath of a fierce king? Was it not to save her people from death, an act both seemly and virtuous? The king of Persia himself also, though fierce and proud, yet thought it seemly to show honour to the man who had given information about a plot which had been laid against himself,(2) to save a free people from slavery, to snatch them from death, and not to spare him who had pressed on such unseemly plans. So finally he handed over to the gallows(3) the man that stood second to himself, and whom he counted chief among all his friends, because he considered that he had dishonoured him by his false counsels.
    124. For that commendable friendship which maintains virtue is to be preferred most certainly to wealth, or honours, or power. It is not wont to be preferred to virtue indeed, but to follow after it.(4) So it was with Jonathan, s who for his affection's sake avoided not his father's displeasure nor the danger to his own safety. So, too, it was with Ahimelech, who, to preserve the duties of hospitality, thought he must endure death rather than betray his friend when fleeing.(6)

CHAPTER XXlI.

Virtue must never be given up for the sake of a friend. If, however, one has to bear witness against a friend, it must be done with caution. Between friends what candour is needed in opening the heart, what magnanimity in suffering, what freedom in finding fault!     Friendship is the guardian of virtues, which are not to be found but in men of like character. It must be mild in rebuking and averse to seeking its own advantage; whence it happens that true friends are scarce among the rich. What is the dignity of friendship? The treachery of a friend, as it is worse, so it is also more hateful than another's, as is recognized from the example of Judas and of Job's friends.
  125. NOTHING, then, must be set before

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virtue; and that it may never be set aside by the desire for friendship, Scripture also gives us a warning on the subject of friendship. There are, indeed various questions raised among philosophers;(1) for instance whether a man ought for the sake of a friend to plot against his country or not, so as to serve his friend? Whether it is right to break one's faith, and so aid and maintain a friend's advantage?
    126. And Scripture also says: "A maul, and a sword, and a sharp arrow, so is a man that beareth false witness against his friend."(2) But note what it adds. It blames not witness given against a friend, but false witness. For what if the cause of God or of one's country compels one to give witness? Ought friendship to take a higher place than our religion, or our love for our fellow-citizens? In these matters, however, true witness is required so that a friend may not be assailed by the treachery of a friend, by whose good faith he ought to be acquitted. A man, then, ought never to please a friend who desires evil, or to plot against one who is innocent.
    127. Certainly, if it is necessary to give witness, then, when one knows of any fault in a friend, one ought to rebuke him secretly--if he does not listen, one must do it openly. For rebukes are good,(3) and often better than a silent friendship. Even if a friend thinks himself hurt, still rebuke him; and if the bitterness of the correction wounds his mind, still rebuke him and fear not. "The wounds of a friend are better than the kisses of flatterers:"(4) Rebuke, then, thy erring friend; forsake not an innocent one. For friendship ought to be steadfast s and to rest firm in true affection. We ought not to change our friends in childish fashion at some idle fancy.
    128. Open thy breast to a friend that he may be faithful to thee, and that thou mayest receive from him the delight of thy life. "For a faithful friend is the medicine of life and the grace of immortality."(6) Give way to a friend as to an equal, and be not ashamed to be beforehand with thy friend in doing kindly duties. For friendship knows nothing of pride. So the wise man says: "Do not blush to greet a friend."(7) Do not desert a friend in time of need, nor forsake him nor fail him, for friendship is the support of life. Let us then bear our burdens as the Apostle has taught:(8) for he spoke to those whom the charity of the same one body had embraced together. If friends in prosperity help friends, why do they not also in times of adversity offer their support? Let us aid by giving counsel, let us offer our best endeavours, let us sympathize with them with all our heart.
    129. If necessary, let us endure for a friend even hardship. Often enmity has to be borne for the sake of a friend's innocence; oftentimes revilings, if one defends and answers for a friend who is found fault with and accused. Do not be afraid of such displeasure, for the voice of the just says: "Though evil come upon me, I will endure it for a friend's sake."(1) In adversity, too, a friend is proved, for in prosperity all seem to be friends. But as in adversity patience and endurance are needed, so in prosperity strong influence is wanted to check and confute the arrogance of a friend who becomes overbearing.
    130. How nobly Job when he was in adversity said: "Pity me, my friends, pity me."(2) That is not a cry as it were of misery, but rather one of blame. For when he was unjustly reproached by his friends, he answered: "Pity me, my friends," that is, ye ought to show pity, but instead ye assail and overwhelm a man with whose sufferings ye ought to show sympathy for friendship's sake.
    131. Preserve, then, my sons, that friendship ye have begun with your brethren, for nothing in the world is more beautiful than that. It is indeed a comfort in this life to have one to whom thou canst open thy heart,(3) with whom thou canst share confidences, and to whom thou canst entrust the secrets of thy heart. It is a comfort to have a trusty man by thy side, who will rejoice with thee in prosperity, sympathize in troubles, encourage in persecution. What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from their love of each other!(4) Of them we have already spoken. Holy David says well: "Saul and Jonathan were lovely and pleasant, inseparable in their life, in death they were not divided."(5)
    132. This is the fruit of friendship; and so faith(6) may not be put aside for the sake of friendship. He cannot be a friend to a man who has been unfaithful to God. Friendship is the guardian of pity and the teacher of equality, so as to make the superior equal to the inferior, and the inferior

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to the superior.(1) For there can be no friendship between diverse characters,(2) and so the good-will of either ought to be mutually suited to the other. Let not authority be wanting to the inferior if the matter demands it, nor humility to the superior. Let him listen to the other as though he were of like position--an equal, and let the other warn and reprove like a friend, not from a desire to show off, but with a deep feeling of love.
    134. Let not thy warning be harsh, nor thy rebuke bitter,(3) for as friendship ought to avoid flattery, so, too, ought it to be free from arrogance. For what is a friend but a partner in love,(4) to whom thou unitest and attachest thy soul, and with whom thou blendest so as to desire from being two to become one; to whom thou entrustest thyself as to a second self, from whom thou fearest nothing, and from whom thou demandest nothing dishonourable for the sake of thine own advantage. Friendship is not meant as a source of revenue,(5) but is full of seemliness, full of grace. Friendship is a virtue, not a way of making money. It is produced, not by money, but by esteem; not by the offer of rewards, but by a mutual rivalry in doing kindnesses.
    134. Lastly, the friendships of the poor are generally better than those of the rich,(6) and often the rich are without friends, whilst the poor have many. For true friendship cannot exist where there is lying flattery. Many try fawningly to please the rich, but no one cares to make pretence to a poor man. Whatsoever is stated to a poor man is true, his friendship is free from envy.
    135. What is more precious than friendship which is shared alike by angels and by men? Wherefore the Lord Jesus says: "Make to yourselves friends of the mammon of unrighteousness, that they may receive you into eternal habitations."(7) God Himself makes us friends instead of servants, as He Himself says: "Ye are My friends if ye do whatsoever I command you."(8) He gave us a pattern of friendship to follow. We are to fulfil the wish of a friend, to unfold to him our secrets which we hold in our own hearts, and are not to disregard his confidences. Let us show him our heart and he will open his to us. Therefore He says: "I have called you friends, for I have made known unto you all things whatsoever I have heard of My Father."(1) A friend, then, if he is a true one, hides nothing; he pours forth his soul as the Lord Jesus poured forth the mysteries of His Father.
    136. So he who does the will of God is His friend and is honoured with this name. He who is of one mind with Him, he too is His friend. For there is unity of mind in friends, and no one is more hateful than the man that injures friendship. Hence in the traitor the Lord found this the worst point on which to condemn his treachery, namely, that he gave no sign of gratitude and had mingled the poison of malice at the table of friendship. So He says: "It was thou, a man of like mind, My guide and Mine acquaintance, who ever didst take pleasant meals with Me."(2) That is: it could not be endured, for thou didst fall upon Him Who granted grace to thee. "For if My enemy had reproached Me I could have borne it,(3) and I would have hid Myself from him who hated Me." An enemy can be avoided; a friend cannot, if he desires to lay a plot. Let us guard against him to whom we do not entrust our plans; we cannot guard against him to whom we have already entrusted them. And so to show up all the hatefulness of the sin He did not say: Thou, My servant, My apostle; but thou, a man of like mind with Me; that is: thou art not My but thy own betrayer, for thou didst betray a man of like mind with thyself.
    137. The Lord Himself, when He was displeased with the three princes who had not deferred to holy Job, wished to pardon them through their friend, so that the prayer of friendship might win remission of sins. Therefore Job asked and God pardoned. Friendship helped them whom arrogance had harmed.(4)
    138. These things I have left with you, my children, that you may guard them in your minds--you yourselves will prove whether they will be of any advantage. Meanwhile they offer you a large number of examples, for almost all the examples drawn from our forefathers, and also many a word of theirs, are included within these three books; so that, although the language may not be graceful, yet a succession of old-time examples set down in such small compass may offer much instruction.

THREE BOOKS OF ST. AMBROSE, BISHOP OF MILAN,
ON THE HOLY SPIRIT.

TO THE EMPEROR GRATIAN.

BOOK 1.

The choice of Gideon was a figure of our Lord's Incarnation, the sacrifice of a kid, of the satisfaction for sins in the body of Christ; that of the bullock, of the abolition of profane rites; and in the three hundred soldiers was a type of the future redemptic through the cross. The seeking of various signs by Gideon was also a mystery, for by the dryness and moistening of the fleece was signified the falling away of the Jews and the calling of the Gentiles, by the water received in a baSin the washing of t apostles' feet. St. Ambrose prays that his own pollution may be washed away, and praises the loving-kindness of Christ. The same water sent forth by the Son of God effects marvellous conversions; it cannot, however, be sent by any other, since it is the pouring forth of the Holy Spirit, Who is subject to no external power.
    1. When Jerubbaal, as we read, was beating out wheat(1) under an oak, he received a message from God in order that he might bring the people of God from the power of strangers into liberty. Nor is it a matter of wonder if he was chosen for grace, seeing that even then, being appointed under the shadow of the holy cross and of the adorable Wisdom in the predestined mystery of the future Incarnation, he was bringing forth the visible grains of the fruitful corn from their hiding places, and was [mystically] separating the elect of the saints from the refuse of the empty chaff. For these elect, as though trained with the rod of truth, laying aside the superfluities of the old man together with his deeds, are gathered in the Church as in a winepress. or the Church is the winepress of the eternal fountain, since from her wells forth the juice of the heavenly Vine.
    2. And Gideon, moved by that message, when he heard that, though thousands of the people failed, God would deliver His own from their enemies by means of one man,(1) offered a kid, and according to the word of the Angel, laid its flesh and the unleavened cakes upon the rock, and poured the broth upon them. And as soon as the Angel touched them with the end of the staff which he bore, fire burst forth out of the rock, and so the sacrifice which he was offering was consumed.(2) By which it seems clear that that rock was a figure of the Body of Christ, for it is written: "They drank of that rock that followed them, and that rock was Christ."(3) Which certainly refers not to His Godhead, but to His Flesh, which watered the hearts of the thirsting people with the perpetual stream of His Blood.
    3. Even at that time was it declared in a mystery that the Lord Jesus in His Flesh would, when crucified, do away the sins of the whole world, and not only the deeds of the body, but the desires of the soul. For the flesh of the kid refers to sins of deed, the broth to the enticements of desire as it is written: "For the people lusted' an evil lust, and said, Who shall give us flesh to eat?"(4) That the Angel then stretched forth his staff, and touched the rock, from which fire went out,(5) shows that the Flesh of the Lord, being filled with the Divine Spirit, would burn away all the sins of human frailty. Wherefore, also, the Lord says: "I am come to send fire upon the earth."(6)
    4. Then the man, instructed and fore-knowing what was to be, observes the heavenly mysteries, and therefore, according to the warning, slew the bullock de-

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stined by his father to idols, and himself offered to God another bullock seven years old.(1) By doing which he most plainly showed that after the coming of the Lord all Gentile sacrifices should be done away, and that only the sacrifice of the Lord's passion should be offered for the redemption of the people. For that bullock was, in a type, Christ, in Whom, as Esaias said, dwelt the fulness of the seven gifts of the Spirit.(2) This bullock Abraham also offered when he saw the day of the Lord and was glad.(3) He it is Who was offered at one time in the type of a kid, at another in that of a sheep, at another in that of a bullock. Of a kid, because He is a sacrifice for sin; of a sheep, because He is an unresisting victim; of a bullock, because He is a victim without blemish.
    5. Holy Gideon then saw the mystery beforehand. Next he chose out three hundred for the battle, so as to show that the world should be freed from the incursion of worse enemies, not by the multitude of their number, but by the mystery of the cross. And yet, though he was brave and faithful, he asked of the Lord yet fuller proofs of future victory, saying: "If Thou wilt save Israel by mine hand, O Lord, as Thou hast said, behold I will put a fleece of wool on the threshing-floor, and if there shall be dew on the fleece and dryness on all the ground, I shall know that Thou wilt deliver the people by my hand according to Thy promise. And it was so."(4) Afterwards he asked in addition that dew should descend on all the earth and dryness be on the fleece.
    6. Some one perhaps will enquire whether he does not seem to have been wanting in faith, seeing that after being instructed by many signs he asked still more. But how can he seem to have asked as if doubting or wanting in faith, who was speaking in mysteries? He was not then doubtful, but careful that we should not doubt. For how could he be doubtful whose prayer was effectual? And how could he have begun the battle without fear, unless he had understood the message of God? for the dew on the fleece signified the faith among the Jews, because the words of God come down like the dew.
    7. So when the whole world was parched with the drought of Gentile superstition, then came that dew of the heavenly visits on the fleece. But after that the lost sheep of the house of Israel(1) (whom I think that the figure of the Jewish fleece shadowed forth), after that those sheep, I say,(2) "had refused the fountain of living water," the dew of moistening faith dried up in the breasts of the Jews, and that divine Fountain turned away its course to the hearts of the Gentiles. Whence it has come to pass that now the whole world is moistened with the dew of faith, but the Jews have lost their prophets and counsellors.
    8. Nor is it strange that they should suffer the drought of unbelief, whom the Lord deprived of the fertilising of the shower of prophecy, saying: "I will command My clouds that they rain not upon that vineyard."(3) For there is a health-giving shower of salutary grace, as David also said: "He came down like rain upon a fleece. and like drops that drop upon the earth."(4) The divine Scriptures promised us this rain upon the whole earth, to water the world with the dew of the Divine Spirit at the coming of the Saviour. The Lord, then, has now come, and the rain has come; the Lord has come bringing the heavenly drops with Him, and so now we drink, who before were thirsty, and with an interior draught drink in that Divine Spirit.
    9. Holy Gideon, then, foresaw this, that the nations of the Gentiles also would drink by the reception of faith, and therefore he enquired more diligently, for the caution of the saints is necessary. Insomuch that also Joshua the son of Nun, when he saw the captain of the heavenly host, enquired: "Art thou for us, or for our adversaries?"(5) lest, perchance, he might be deceived by some stratagem of the adversary.
    10. Nor was it without a reason that he put the fleece neither in a field nor in a meadow, but in a threshing-floor, where is the harvest of the wheat: "For the harvest is plenteous, but the labourers are few;"(6) because that, through faith in the Lord, there was about to be a harvest fruitful in virtues.
    11. Nor, again, was it without a reason that he dried the fleece of the Jews, and put the dew from it into a basin, so that it was filled with water, yet he did not himself wash his feet in that dew. The prerogative of so great a mystery was to be given to another. He was being waited for Who alone could wash away the filth of all. Gideon was not great enough to claim this mystery for himself, but "the Son of Man

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came not to be ministered unto, but to minister."(1) Let us, then, recognize in Whom these mysteries are seen to be accomplished. Not in holy Gideon, for they were still at their commencement. Therefore the Gentiles were surpassed, for dryness was still upon the Gentiles, and therefore did Israel surpass them, for then did the dew remain on the fleece,
    12. Let us come now to the Gospel of God. I find the Lord stripping Himself of His garments, and girding Himself with a towel, pouring water into a basin, and washing the disciples' feet.(2) That heavenly dew was this water, this was foretold, namely, that the Lord Jesus Christ would wash the feet of His disciples in that heavenly dew. And now let the feet of our minds be stretched out. The Lord Jesus wills also to wash our feet, for He says, not to Peter alone, but to each of the faithful: "If I wash not thy feet thou wilt have no part with Me."(3)
    13. Come, then, Lord Jesus, put off Thy garments, which Thou didst put on for my sake; be Thou stripped that Thou mayest clothe us with Thy mercy. Gird Thyself for our sakes with a towel, that Thou mayest gird us with Thy gift of immortality. Pour water into the basin, wash not only our feet but also the head, and not only of the body, but also the footsteps of the soul. I wish to put off all the filth of our frailty, so that I also may say: "By night I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?"(4))
    14. How great is that excellence! As a servant, Thou dost wash the feet of Thy disciples; as God, Thou sendest dew from heaven. Nor dost Thou wash the feet only, but also invitest us to sit down with Thee, and by the example of Thy dignity dost exhort us, saying: "Ye call Me Master and Lord, and ye do well, for so I am. If, then, I the Lord and Master have washed your feet, ye ought also to wash one another's feet."(5)
    15. I, then, wish also myself to wash the feet of my brethren, I wish to fulfil the commandment of my Lord, I will not be ashamed in myself, nor disdain what He Himself did first. Good is the mystery of humility, because while washing the pollutions of others I wash away my own. But all were not able to exhaust this mystery. Abraham was, indeed, willing to wash feet,(6) but because of a feeling of hospitality. Gideon, too, was willing to wash the feet of the Angel of the Lord who appeared to him,(1) but his willingness was confined to one; he was willing as one who would do a service, not as one who would confer fellowship with himself. This is a great mystery which no one knew. Lastly, the Lord said to Peter: "What I do thou knowest not now, but shalt know hereafter."(2) This, I say, is a divine mystery which even they who wash will enquire into. It is not, then, the simple water of the heavenly mystery whereby we attain to be found worthy of having part with Christ.
    16. There is also a certain water which we put into the basin of our soul, water from the fleece and from the Book of Judges; water, too, from the Book of Psalms.(3) It is the water of the message from heaven. Let, then, this water, O Lord Jesus, come into my soul, into my flesh, that through the moisture of this rain(4) the valleys of our minds and the fields of our hearts may grow green. May the drops from Thee come upon me, shedding forth grace and immortality. Wash the steps of my mind that I may not sin again. Wash the heel(5) of my soul, that I may be able to efface the curse, that I feel not the serpent's bite(6) on the foot of my soul, but, as Thou Thyself hast bidden those who follow Thee, may tread on serpents and scorpions(7) with uninjured foot. Thou hast redeemed the world, redeem the soul of a single sinner.
    17. This is the special excellence of Thy loving-kindness, wherewith Thou hast redeemed the whole world one by one. Elijah was sent to one widow;(8) Elisha cleansed one;(9) Thou, O Lord Jesus, hast at this day cleansed a thousand. How many in the city of Rome, how many at Alexandria, how many at Antioch, how many also at Constantinople! For even Constantinople has received the word of God, and has received evident proofs of Thy judgment. For so long as she cherished the Arians' poison in her bosom, disquieted by neighbouring wars, she echoed with hostile arms around. But so soon as she rejected those who were

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alien from the faith she received as a suppliant the enemy himself, the judge of kings, whom she had always been wont to fear, she buried him when dead, and retains him entombed.(1) How many, then, hast Thou cleansed at Constantinople, how many, lastly, at this day in the whole world!
    18. Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not;(2) for ours is the ministry, but the sacraments are Thine. For it is not in man's power to confer what is divine, but it is, O Lord, Thy gift and that of the Father, as Thou hast spoken by the prophets, saying: "I will pour out of My Spirit upon all flesh, and their sons and their daughters shall prophesy."(3) This is that typical dew from heaven, this is that gracious rain, as we read: "Agracious rain, dividing for His inheritance."(4) For the Holy Spirit is not subject to any foreign power or law, but is the Arbiter of this own freedom, dividing all things according to the decision of His own will, to each, as we read, severally as He wills.(5)

CHAPTER I.

St. Ambrose commences his argument by complimenting the Emperor, both for his faith and for the restitution of the Basilica to the Church; then having urged that his opponents, if they affirm that the Holy Spirit is not a servant, cannot deny Him to be above all, adds that the same Spirit, when He said, "All things serve Thee," showed plainly that He was distinct from creatures; which point he also establishes by other evidence.
    19. The Holy Spirit, then, is not amongst but above all things. For (since you, most merciful Emperor, are so fully instructed concerning the Son of God as to be able yourself to teach others) I will not detain you longer, as you desire and claim to be told something more exactly [concerning Him], especially since you lately showed yourself to be so pleased by an argument of this nature, as to command the Basilica to be restored to the Church without any one urging you.
    20. So, then, we have received the grace of your faith and the reward of our own; for we cannot say otherwise than that it was of the grace of the Holy Spirit, that when all were unconscious of it, you suddenly restored the Basilica. This is the gift, I say, this the work of the Holy Spirit, Who indeed was at that time preached by us, but was working in you.
    21 And I do not regret the losses of the previous time, since the sequestration of that Basilica resulted in the gain of a sort of usury. For you sequestrated the Basilica, that you might give proof of your faith. And so your piety fulfilled its intention, which had sequestered that it might give proof, and so gave proof as to restore. I did not lose the fruit, and I have your judgment, and it has been made clear to all that, with a certain diversity of action, there was in you no diversity of opinion. It was made clear, I say, to all, that it was not of yourself that you sequestrated, that it was of yourself when you restored it.
    22. Now let us establish by evidence what we have said. The first point in the discussion is that all things serve. Now it is clear that all things serve, since it is written: "All things serve Thee."(1) This the Spirit said through the prophet. He did not say, We serve, but, "serve Thee," that you might believe that He Himself is excepted from serving. So, then, since all things serve, and the Spirit does not serve, the Holy Spirit is certainly not included amongst all things.
    23. For if we say that the Holy Spirit is included amongst all things, certainly when we read that the Spirit searches the deep things of God,(2) we deny that God the Father is over all. For since the Spirit is of God, and is the Spirit of His mouth, how can we say that the Holy Spirit is included amongst all things, seeing that God, Whose is the Spirit, is over all, possessing certainly fulness of perfection and perfect power.
    25. But lest the objectors should think that the Apostle was in error, let them learn whom he followed as his authority for his belief. The Lord said in the Gospel: "When the Paraclete is come, Whom I will send to you from My Father, even the Spirit of Truth which proceedeth from the Father, He shall bear witness of Me."(3) So the Holy Spirit both proceeds from the Father, and bears witness of the Son. For the witness Who is both faithful and true bears witness of the Father, than which witness nothing is more full for the expression of the Divine Majesty, nothing more clear as to the Unity of the Divine Power,

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since the Spirit has the same knowledge as the Son, Who is the witness and inseparable sharer of the Father's secrets.
    26. He excludes, then, the fellowship and number of creatures from the knowledge of God, but by not excluding the Holy Spirit, He shows that He is not of the fellowship of creatures. So that the passage which is read in the Gospel: "For no man hath seen God at any time, save the Only-begotten Son Who is in the bosom of the Father He hath declared Him," also pertains to the exclusion of the Holy Spirit. For how has He not seen God Who searches even the deep things of God? How has He not seen God Who knows the things which are of God? How has He not seen God Who is of God? So, since it is laid down that no one has seen God at any time, whereas the Holy Spirit has seen Him, clearly the Holy Spirit is excepted. He, then, is above all Who is excluded from all.

CHAPTER II.

The words, "All things were made by Him," are not a proof that the Holy Spirit is included amongst all things, since He was not made. For otherwise it could be proved by other passages that the Son, and even the Father Himself, must be numbered amongst all things, which would be similar irreverence.
    27. This seems, gracious Emperor, to be a full account of our right feeling, but to the impious it does not seem so. Observe what they are striving after. For the heretics are wont to say that the Holy Spirit is to be reckoned amongst all things, because it is written of God the Son: "All things were made by Him."(1)
    28. How utterly confused is a course of argument which does not hold to the truth, and is involved in an inverted order of statements. For this argument would be of value for the statement that the Holy Spirit is amongst all things, if they proved that He was made. For Scripture says that all things which were made were made by the Son; but since we are not taught that the Holy Spirit was made, He certainly cannot be proved to be amongst all things Who was neither made as all things are, nor created. To me this testimony is of use for establishing each point; firstly, that He is proved to be above all things, because He was not made; and secondly, that because He is above all things, He is seen not to have been made, and is not to be numbered amongst those things which were made.
    29. But if any one, because the Evangelist stated that all things were made by the Word, making no exception of the Holy Spirit (although the Spirit of God speaking in John said: "All things were made by Him, "and said not we were all things which were made; whilst the Lord Himself distinctly showed that the Spirit of God spoke in the Evangelists, saying, "For it will not be you that speak, but the Spirit of your Father that speaketh in you"),(1) yet if any one, as I said, does not except the Holy Spirit in this place, but numbers Him amongst all, he consequently does not except the Son of God in that passage where the Apostle says: "Yet to us there is one God the Father, of Whom are all things, and we by Him."(2) But that he may know that the Son is not amongst all things, let him read what follows, for when he says: "And one Lord Jesus Christ, by Whom are all things,"(3) he certainly excepts the Son of God from all, who also excepted the Father.
    30. But it is equal irreverence to detract from the dignity of the Father, or the Son, or the Holy Spirit. For he believes not in the Father who does not believe in the Son, nor does he believe in the Son of God who does not believe in the Spirit, nor can faith stand without the rule of truth. For he who has begun to deny the oneness of power in the Father and the Son and the Holy Spirit certainly cannot prove his divided faith in points where there is no division. So, then, since complete piety is to believe rightly, so complete impiety is to believe wrongly.
    31. Therefore they who think that the Holy Spirit ought to be numbered amongst all things, because they read that all things were made by the Son, must needs also think that the Son is to be numbered amongst all things, because they read: "All things are of God."(4) But, consequently, they also do not separate the Father from all things, who do not separate the Son from all creatures, since, as all things are of the Father, so, too, all things are by the Son. And the Apostle, because of his foresight in the Spirit, used this very expression, lest he should seem to the impious who had heard that the Son had said, "That which My Father hath given Me is greater than all,"(5) to have included the Son amongst all.

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CHAPTER III.

The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where the Son is spoken of as being before all, it is to be understood of creatures. The great dignity of the Holy Spirit is proved by the absence of forgiveness for the sin against Him. How it is that such sin cannot be forgiven, and how the Spirit is one.
    32. But perhaps some one may say that there was a reason why the writer said that all things were of the Father, and all things through the Son,(1) but made no mention of the Holy Spirit, and would obtain the foundation of an argument from this. But if he persists in his perverse interpretation, in how many passages will he find the power of the Holy Spirit asserted, in which Scripture has stated nothing concerning either the Father or the Son, but has left it to be understood?
    40. Where, then, the grace of the Spirit is asserted, is that of God the Father or of the Only-begotten Son denied? By no means; for as the Father is in the Son, and the Son in the Father, so, too, "the love of God is shed abroad in our hearts by the Holy Spirit, Who hath been given us."(2) And as he who is blessed in Christ is blessed in the Name of the Father, and of the Son, and of the Holy Spirit, because the Name is one and the Power one; so, too, when any divine operation, whether of the Father, or of the Son, or of the Holy Spirit, is treated of, it is not referred only to the Holy Spirit, but also to the Father and the Son, and not only to the Father, but also to the Son and the Spirit.
    41. Then, too, the Ethiopian eunuch of Queen Candace, when baptized in Christ, obtained the fulness of the sacrament. And they who said that they knew not of any Holy Spirit, although they said that they had been baptized with John's baptism, were baptized afterwards, because John baptized for the remission of sins in the Name of the coming Jesus, not in his own. And so they knew not the Spirit, because in the form in which John baptized they had not received baptism in the Name of Christ. For John, though he did not baptize in the Spirit, nevertheless preached Christ and the Spirit. And then, when he was questioned whether he were perchance himself the Christ, he answered: "I baptize you with water, but a stronger than I shall come, Whose shoes I am not worthy to bear, He shall baptize you with the Holy Spirit and. with fire."(1) They therefore, because they had been baptized neither in the Name of Christ nor with faith in the Holy Spirit, could not receive the sacrament of baptism.
    42. So they were baptized in the Name of Jesus Christ,(2) and baptism was not repeated in their case, but administered differently, for there is but one baptism. But where there is not the complete sacrament of baptism, there is not considered to be a commencement nor any kind of baptism. But baptism is complete if one confess the Father, the Son, and the Holy Spirit. If you deny One you overthrow the whole. And just as if you mention in words One only, either the Father, or the Son, or the Holy Spirit, and in your belief do not deny either the Father, the Son, or the Holy Spirit, the mystery of the faith is complete, so, too, although you name the Father, Son, and Holy Spirit, and lessen the power of either the Father, the Son, or the Holy Spirit, the whole mystery is made empty. And, lastly, they who had said: "We have not heard if there be any Holy Spirit, were baptized afterwards in the Name of the Lord Jesus Christ."(3) And this was an additional abundance of grace, for now through Paul's preaching they knew the Holy Spirit.
    43. Nor ought it to seem opposed to this, that although subsequently mention is not made of the Spirit, He is yet believed in, and what had not been mentioned in words is expressed in belief. For when it is said, "In the Name of our Lord Jesus Christ," the mystery is complete through the oneness of the Name, and the Spirit is not separated

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from the baptism of Christ, since John baptized unto repentance, Christ in the Spirit.
    44. Let us now consider whether as we read that the sacrament of baptism in the Name of Christ was complete, so, too, when the Holy Spirit alone is named, anything is wanting to the completeness of the mystery. Let us follow out the argument that he who has named One has signified the Trinity. If you name Christ, you imply both God the Father by Whom the Son was anointed, and the Son Himself Who was anointed, and the Holy Spirit with Whom He was anointed. For it is written: "This Jesus of Nazareth, Whom God anointed with the Holy Spirit."(1) And if you name the Father, you denote equally His Son and the Spirit of His mouth, if, that is, you apprehend it in your heart. And if you speak of the Spirit, you name also God the Father, from Whom the Spirit proceeds, and the Son, inasmuch as He is also the Spirit of the Son.
    45. Wherefore that authority may also be joined to reason Scripture indicates that we can also be rightly baptized in the Spirit, when the Lord says: "But ye shall be baptized in the Holy Spirit."(2) And in another place the Apostle says: "For we were all baptized in the body itself into one Spirit."(3) The work is one, for the mystery is one; the baptism one, for there was one death on behalf of the world; there is, then, a oneness of working, a oneness of setting forth, which cannot be separated.
    46. But if in this place the Spirit be separated from the operation of the Father and the Son, because it is said, All things are of
God, and all things are through the Son,(4) then, too, when the Apostle says of Christ, "Who is over all, God blessed for ever,"(5) He set Christ not only above all creatures, but (which it is impious to say) above the Father also. But God forbid, for the Father is not amongst all things, is not amongst a kind of crowd of His own creatures. The whole creation is below, over all is the Godhead of the Father, the Son, and the Holy Spirit. The former serves, the latter rules; the former is subject, the latter reigns; the former is the work. the latter the author of the work; the former, without exception, worships, the latter is worshipped by all without exception.
    47. Lastly, of the Son it is written: "And let all the angels of God worship Him."(6) You do not find, Let the Holy Spirit worship. And farther on: "To which of the angels said He at any time, Sit thou on My right hand till I make thine enemies the footstool of thy feet? Are they not all," says he, "ministering spirits who are sent to minister?"(1) When he says All, does he include the Holy Spirit? Certainly not, because Angels and the other Powers are destined to serve in ministering and obedience to the Son of God.
    48. But in truth the Holy Spirit is not a minister but a witness of the Son, as the Son Himself said of Him: "He shall bear witness of Me."(2) The Spirit, then, is a witness of the Son. He who is a witness knows all things, as God the Father is a witness. For so you read in later passages, for our salvation was confirmed to us by God bearing witness by signs and wonders and by manifold powers and by distributions of the Holy Spirit.(3) He who divides as he will is certainly above all, not amongst all, for to divide is the gift of the worker, not an innate part of the work itself.
    49. If the Son is above all, through Whom our salvation received its commencement, so that it might be preached, certainly God the Father also, Who testifies and gives confirmation concerning our salvation by signs and wonders, is excepted from all. In like manner the Spirit, Who bears witness to our salvation by His diversities of gifts, is not to be numbered with the crowd of creatures, but to be reckoned with the Father and the Son; Who, when He divides, is not Himself divided by cutting off Himself, for being indivisible He loses nothing when He gives to all, as also the Son, when the Father receives the kingdom,(4) loses nothing, nor does the Father, when He gives that which is His to the Son, suffer loss. We know, then, by the testimony of the Son that there is no loss in the division of spiritual grace; for He Who breathes where He wills(5) is everywhere free from loss. Concerning which power we shall speak more fully farther on.
    50. In the meanwhile, since our intention is to prove in due order that the Spirit is not to be reckoned amongst all things, let us take the Apostle, whose words they call in
question, as an authority for this position. For what "all things" would be, whether visible or invisible, he himself declared when he said: "For in Him were all things created in the heavens and in earth."(6) You see that "all things" is spoken of things in the heavens, and of things in earth, for in

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the heavens are also invisible things which were made.
    51. But that no one should be ignorant of this he added those of whom he was speaking: "Whether thrones or dominions or principalities or powers, all things were created by Him and in Him, and He is before all, and in Him all things consist."(1) Does he, then, include the Holy Spirit here amongst creatures? Or when he says that the Son of God is before all things, is he to be supposed to have said that He is before the Father? Certainly not; for as here he says that all things were created by the Son, and that all things in the heavens consist in Him, so, too, it cannot be doubted that all things in the heavens have their strength in  the Holy Spirit, since we read: "By the word of the Lord were the heavens established and all the strength of them by the Spirit of His mouth."(2) He, then, is above all, from Whom is all the strength of things in heaven and things on earth. He, then, Who is above all things certainly does not serve; He Who serves not is free; He Who is free has the prerogative of lordship.
    52. If I were to say this at first it would be denied. But in the same manner as they deny the less that the greater may not be believed, so let us set forth lesser matters first that either they may show their perfidy  in lesser matters, or, if they grant the lesser matters, we may infer greater from the lesser.
    53. I think, most merciful Emperor, that they are most fully confuted who dare to reckon the Holy Spirit amongst all things. But that they may know that they are pressed not only by the testimony of the apostles, but also by that of our Lord; how can they dare to reckon the Holy Spirit amongst all things, since the Lord Himself said: "He who shall blaspheme against the Son of Man, it shall be forgiven him; but he who shall blaspheme against the Holy Ghost shall never be forgiven, either here or hereafter."(3) How, then, can any one dare to reckon the Holy Spirit amongst creatures? Or who will so blind himself as to think that if he have injured any creature he cannot be forgiven in any wise? For if the Jews because they worshipped the host of heaven were deprived of divine protection, whilst he who worships and confesses the Holy Spirit is accepted of God, but he who confesses Him not is convicted of sacrilege without forgiveness: certainly it follows from this that the Holy Spirit cannot be reckoned amongst all things, but that He is above all things, an offence against Whom is avenged by eternal punishment.
    54. But observe carefully why the Lord said: "He who shall blaspheme against the Son of Man it shall be forgiven him, but he who shall blaspheme against the Holy Ghost shall never be forgiven, either here or hereafter."(1) Is an offence against the Son different from one against the Holy Spirit? For as their dignity is one, and common to both, so too is the offence. But if any one, led astray by the visible human body, should think somewhat more remissly than is fitting concerning the Body of Christ (for it ought not to appear of little worth to us, seeing it is the palace of chastity, and the fruit of the Virgin), he incurs guilt, but he is not shut out from pardon, which he may attain to by faith. But if any one should deny the dignity, majesty, and eternal power of the Holy Spirit, and should think that devils are cast out not in the Spirit of God, but in Beelzebub, there can be no attaining of pardon there where is the fulness of sacrilege; for he who has denied the Spirit has denied also the Father and the Son, since the same is the Spirit of God Who is the Spirit of Christ.

CHAPTER IV.

The Holy Spirit is one and the same Who spake in the prophets and apostles, Who is the Spirit of God and of Christ; Whom, further, Scripture designates the Paraclete, and the Spirit of life and truth.
    55. But no one will doubt that the Spirit is one, although very many have doubted whether God be one. For many heretics have said that the God of the Old Testament is one, and the God of the New Testament is another. But as the Father is one Who both spake of old, as we read, to the fathers by the prophets, and to us in the last days by His Son;(2) "and as the Son is one, Who according to the tenour of the Old Testament was offended by Adam,(3) seen by Abraham,(4) worshipped by Jacob;(5) so, too, the Holy Spirit is one, who energized in the prophets,(6) was breathed upon the apostles,(7) and was joined to the Father and the Son in the sacrament of baptism.(8) For David says of Him: "And take not Thy Holy Spirit from me."(9) And in another place he said of Him: "Whither shall I go from Thy Spirit?"(10)

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    56. That you may know that the Spirit of God is the same as the Holy Spirit, as we read also in the Apostle: "No one speaking in the Spirit of God says Anathema to Jesus and no one can say, Lord Jesus, but in the Holy Spirit,"(1) the Apostle calls Him the Spirit of God. He called Him also the Spirit of Christ, as you read: "But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you."(2) And farther on: "But if the Spirit of Him Who raised Jesus from the dead dwelleth in you."(3) The same is, then, the Spirit of God, Who is the Spirit of Christ.
    57. The same is also the Spirit of Life, as the Apostle says: "For the law of the Spirit of Life in Christ Jesus hath delivered me from the law of sin and death."(4)
    58. Him, then, Whom the Apostle called the Spirit of Life, the Lord in the Gospel named the Paraclete, and the Spirit of Truth, as you find: "And I will ask the Father, and He will give you another Comforter [Paraclete], that He may be with you for ever, even the Spirit of Truth, Whom this world cannot receive; because it seeth Him not, neither knoweth Him."(5) You have, then, the Paraclete Spirit, called also the Spirit of Truth, and the invisible Spirit. How, then, do some think that the Son is visible in His Divine Nature, when the world cannot see even the Spirit?
    59. Receive now the saying of the Lord, that the same is the Holy Spirit Who is the Spirit of Truth, for you read in the end of this book: "Receive the Holy Spirit."(6) And Peter teaches that the same is the Holy Spirit Who is the Spirit of the Lord, when he says: "Ananias, why has it seemed good to thee to tempt and to lie to the Holy Spirit?"(7) And immediately after he says again to the wife of Ananias: "Why has it seemed good to you to tempt the Spirit of the Lord?"(8) When he says "to you," he shows that he is speaking of the same Spirit of Whom he had spoken to Ananias. He Himself is, then, the Spirit of the Lord Who is the Holy Spirit.
    60. And the Lord Himself made clear that the same Who is the Spirit of the Father is the Holy Spirit, when according to Matthew He said that we ought not to take thought in persecution what we should say: "For it is not ye that speak, but the Spirit of your Father that speaketh in you,"(9) Again He says according to St. Luke: "Be not anxious how ye shall answer or speak, for the Holy Spirit of God shall teach you in that hour what ye ought to say."(1) So, although many are called spirits, as it is said: "Who maketh His Angels spirits," yet the Spirit of God is but one.
    61. Both apostles and prophets received that one Spirit, as the vessel of election, the Doctor of the Gentiles, says: "For we have all drunk of one Spirit;"(2) Him, as it were, Who cannot be divided, but is poured into souls, and flows into the senses, that He may quench the burning of this world's thirst.

CHAPTER V.

The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered amongst such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God's mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures.
    62. The Holy Spirit is not, then, of the substance of things corporeal, for He sheds incorporeal grace on corporeal things; nor, again, is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For as we are children through the Spirit, because "God sent the Spirit of His Son into our hearts crying, Abba, Father; so that thou art now not a servant but a son;"(3) in like manner, also, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, also, every creature itself shall be changed by the revelation of the grace of the Spirit, "and shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."(4)
    63. Every creature, then, is subject to change, not only such as has been changed by some sin or condition of the outward elements, but also such as can be liable to corruption by a hull of nature, though by careful discipline it be not yet so; for, as we have shown in a former treatise,(5) the nature of Angels evidently can be changed. It is certainly fitting to judge that such as is

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the nature of one, such also is that of others. The nature of the rest, then, is capable of change, but the discipline is better.
    64. Every creature, therefore, is capable of change, but the Holy Spirit is good and not capable of change, nor can He be changed by any fault, Who does away the faults of all and pardons their sins. How, then, is He capable of change, Who by sanctifying works in others a change to grace, but is not changed Himself.
    65. How is He capable of change Who is always good? For the Holy Spirit, through Whom the things that are good are ministered to us, is never evil. Whence two evangelists in one and the same place, in words in differing from each other, have made the same statement, for you read in Matthew: "If you, being evil, know how to give good gifts to your children; how much more shall your Father, Who is in heaven, give good things to them that ask Him."(1) But according to Luke you will find it thus written: "How much more shall your heavenly Father give the Holy Spirit to them that ask Him?"(2) We observe, then, that the Holy Spirit is good in the Lord's judgment by the testimony of the evangelists, since the one has put good things in the place of the Holy Spirit, the other has named the Holy Spirit in the place of good things. If, then, the Holy Spirit is that which is good, how is He not good?
    66. Nor does it escape our notice that some copies have likewise, according to St. Luke: "How much more shall your heavenly Father give a good gift to them that ask Him." This good gift is the grace of the Spirit, which the Lord Jesus shed forth from heaven, after having been fixed to the gibbet of the cross, returning with the triumphal spoils of death deprived of its power, as you find it written: "Ascending up on high He led captivity captive, and gave good gifts to men."(3) And well does he say "gifts," for as the Son was given, of Whom it is written: "Unto us a Child is born, unto us a Son is given;"(4) so, too, is the grace of the Spirit given. But why should I hesitate to say that the Holy Spirit also is given to us, since. it is written: "The love of God is shed forth in our hearts by the Holy Spirit, Who is given to us."(5) And since captive breasts certainly could not receive Him, the Lord Jesus first led captivity captive, that our affections being set free, He might pour forth the gift of divine grace.
    67. And He said well "led captivity captive." For the victory of Christ is the victory of liberty, which won grace for all, and inflicted wrong on none. So in the setting free of all no one is captive. And because in the time of the Lord's passion wrong alone had no part, which had made captive all of whom it had gained possession, captivity itself turning back upon itself was made captive, not now attached to Belial but to Christ, to serve Whom is liberty. "For he who is called in the Lord as a servant is the Lord's freedman."(1)
    68. But to return to the point. "All," says He, "have gone aside, all together are become unprofitable. There is none that doeth good, not even one."(2) If they except the Holy Spirit, even they themselves confess that He is not amongst all; if they do not except Him, then they, too, acknowledge that He has gone aside amongst all.
    69. But let us consider whether He has goodness in Himself, since He is the Source and Principle of goodness. For as the Father and the Son have, so too the Holy Spirit also has goodness. And the Apostle also taught this when he said: "Now the fruit of the Spirit is peace, love, joy, patience, goodness."(3) For who doubts that He is good Whose fruit is goodness. For a good tree brings forth good fruit."(4)
    70. And so if God be good, how shall He Who is the Spirit of His mouth not be good, Who searcheth even the deep things of God? Can the infection of evil enter into the deep things of God? And from this it is seen how foolish they are who deny that the Son of God is good, when they cannot deny that the Spirit of Christ is good, of Whom the Son of God says: "Therefore said I that He shall receive of Mine."(5)
    71. Or is the Spirit not good, Who of the worst makes good men, does away sin, destroys evil, shuts out crime, pours in good gifts, makes apostles of persecutors, and priests of sinners? "Ye were," it is said, "sometime darkness, but now are ye light in the Lord." (6)
    72. But why do we put them off? And if they ask for statements since they do not deny facts, let them hear that the Holy Spirit is good, for David said: "Let Thy good Spirit. lead me forth in the right way."(7) For what is the Spirit but full of goodness? Who though because of His nature He cannot be attained to, yet because of His goodness

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can be received by us, filling all things His power, but only partaken of by the just, simple in substance, rich in virtues, present to each, dividing of His own to every one, and Himself whole everywhere.
    73. And with good cause did the Son of God say: "Go and baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit,"(1) not disdaining association with the Holy Spirit. Why, then, do some take it ill that He Whom the Lord disdained not in the sacrament of baptism, should be joined in our devotion with the Father and the Son?
    74. Good, then, is the Spirit, but good, not as though acquiring but as imparting goodness. For the Holy Spirit does not receive from creatures but is received; as also He is not sanctified but sanctifies; for the creature is sanctified, but the Holy Spirit sanctifies. In which matter, though the word is used in common, there is a difference in the nature. For both the man who receives and God Who gives sanctity are called holy, as we read: "Be ye holy, for I am holy."(2) Now sanctification and corruption cannot share the same nature, and therefore the grace of the Holy Spirit and the creature cannot be of one substance.
    75. Since, then, the whole invisible creation (whose substance some rightly believe to be reasonable and incorporeal), with the exception of the Trinity, does not impart but acquires the grace of the Spirit, and does not share in it but receives it, the whole commonalty of creation is to be separated from association with the Holy Spirit. Let them then believe that the Holy Spirit is not a creature; or, if they think Him a creature, why do they associate Him with the Father? If they think Him a creature, why do they join Him with the Son of God? But if they do not think that He should be separated from the Father and the Son, they do not consider Him to be a creature, for where the sanctification is one the nature is one.

                               CHAPTER VI.

Although we are baptized with water and the Spirit, the latter is much superior to the former, and is not therefore to be separated from the Father and-the Son.
    76. There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God.
    77. And so these three witnesses are one, as John said: "The water, the blood, and the Spirit."(1) One in the mystery, not in nature. The water, then, is a witness of burial, the blood is a witness of death, the Spirit is a witness of life. If, then, there be any grace in the water, it is not from the nature of water, but from the presence of the Holy Spirit.
    78. Do we live in the water or in the Spirit? Are we sealed in the water or in the Spirit. For in Him we live and He Himself is the earnest of our inheritance, as the Apostle says, writing to the Ephesians I "In Whom believing ye were sealed with the Holy Spirit of promise, Who is an earnest of our inheritance."(2) So we were sealed by the Holy Spirit, not by nature, but by God, for it is written: "He Who anointed us is God, Who also sealed us, and gave the earnest of the Spirit in our hearts."
    79. We were then sealed with the Spirit by God. For as we die in Christ, in order to be born again, so, too, we are sealed with the Spirit, that we may possess His brightness and image and grace, which is undoubtedly our spiritual seal. For although we were visibly sealed in our bodies, we are in truth sealed in our hearts, that the Holy Spirit may portray in us the likeness of the heavenly image.
    80. Who, then, can dare to say that the Holy Spirit is separated from the Father and the Son, since through Him we attain to the image and likeness of God, and through Him, as the Apostle Peter says, are partakers of the divine nature? In which there is certainly not the inheritance of carnal succession, but the spiritual connection of the grace of adoption. And in order that we may know that this seal is rather on our hearts than on our bodies, the prophet says: "The light of Thy countenance has been impressed upon us, O Lord, Thou hast put gladness in my heart."(3)

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CHAPTER VII.

The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angers also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda.
    81. Since then, every creature is confined within certain limits of its own nature, and inasmuch as those invisible operations, which cannot be circumscribed by place and bounds, yet are closed in by the property of their own substance; how can any one dare to call the Holy Spirit a creature, Who has not a limited and circumscribed power? because He is always in all things and everywhere, which assuredly is the property of Divinity and Lordship, for: "The earth is the Lord's and the fulness thereof."(1)
    81. And so, when the Lord appointed His servants the apostles, that we might recognize that the creature was one thing and the grace of the Spirit another, He appointed them to different places, because all could not be everywhere at once. But He gave the Holy Spirit to all, to shed upon the apostles though separated the gift of indivisible grace. The persons, then, were different, but the accomplishment of the working was in all one, because the Holy Spirit is one of Whom it is said: "Ye shall receive power, even the Holy Spirit coming upon you, and ye shall be witnesses to Me in Jerusalem and in all Judea and Samaria, and unto the ends of the earth."(2)
    82. The Holy Spirit, then, is uncircumscribed and infinite, Who infused Himself into the minds of the disciples throughout the separate divisions of distant regions, and the remote bounds of the whole world, Whom nothing is able to escape or to deceive. And therefore holy David says: "Whither shall I go from Thy Spirit, or whither shall I flee from Thy face."(3) Of what Angel does the Scripture say this? of what Dominion? of what Power? of what Angel do we find the power diffused over many? For Angels were sent to few, but the Holy Spirit was poured upon whole peoples. Who, then, can doubt that that is divine which is shed upon many at once and is not seen; but that that is corporeal which is seen and held by individuals?
    83. But in like manner as the Spirit sanctifying the apostles is not a partaker of human nature; so, too, He sanctifying Angels, Dominions, and Powers, has no partnership with creatures. But if any think that the holiness of the Angels is not spiritual, but some other kind of grace belonging to the property of their nature, they will forsooth judge Angels to be inferior to men. For since themselves also confess that they would not dare to compare Angels to the Holy Spirit, and they cannot deny that the Holy Spirit is shed upon men; but the sanctification of the Spirit is a divine gift and favour, men who possess a better kind of sanctification will certainly be found to be preferred to the Angels. But since Angels come down to men to assist them, it must be understood that the nature of Angels is higher as it receives more of the grace of the Spirit, and that the favour awarded to us and to them comes from the same author.
    84. But how great is that grace which makes even the lower nature of the lot of men equal to the gifts received by Angels, as the Lord Himself promised, saying: "Ye shall be as the Angels in heaven." Nor is it difficult, for He Who made those Angels in the Spirit will by the same grace make men also equal to the Angels.
    85. But of what creature can it be said that it fills all things, as is written of the Holy Spirit: "I will pour My Spirit upon all flesh."(1) This cannot be said of an Angel. Lastly, Gabriel himself, when sent to Mary, said: "Hail, full of grace,"(2) plainly declaring the grace of the Spirit which was in her, because the Holy Spirit had come upon her, and she was about to have her womb full of grace with the heavenly Word.
    86. For it is of the Lord to fill all things, Who says: "I fill heaven and earth."(3) If, then, it is the Lord Who fills heaven and earth, Who can judge the Holy Spirit to be without a share in the dominion and divine power, seeing that He has filled the world, and what is beyond the whole world, filled Jesus the Redeemer of the whole world? For it is written: "But Jesus, full of the Holy Spirit, departed from Jordan,"(4) Who, then, except one who possessed the same fulness could fill Him Who fills all things?
    87. But test they should object that this was said according to the flesh, though He alone from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills all things, so, too, we read of the Spirit: "For the Spirit of the Lord filled the whole world."(5) And you find it said of all

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who had consorted with the Apostles that, "filled with the Holy Spirit they spoke the word of God with boldness."(1) You see that the Spirit gives both fulness and boldness, Whose operation the archangel announces to Mary, saying: "The Holy Spirit shall come on thee."(2)
    88. You read, too, in the Gospel that the Angel descended at the appointed time into the pool and troubled the water, and he who first went down into the pool was made whole,(3) What did the Angel declare in this type but the descent of the Holy Spirit, which was to come to pass in our day, and should consecrate the waters when invoked by the prayers of the priest? That Angel, then, was a herald of the Holy Spirit, inasmuch as by means of the grace of the Spirit medicine was to be applied to our infirmities of soul and mind. The Spirit, then, has the same ministers as God the Father and Christ. He fills all things, possesses all things, works all and in all in the same manner as God the Father and the Son work.
    89. What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: "I will put My Spirit upon thy seed and My blessings upon thy children."(4) For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing better to wish us than this, as He himself said: "We cease not to pray and make request for you that ye may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God."(5) He taught, then, that this was the will of God, that rather by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts. Therefore if he who has the Holy Spirit is filled with the will of God, there is certainly no difference of will between the Father and the Son.

CHAPTER VIII.

The Holy Spirit is given by God alone, yet not wholly to each person, since there is no one besides Christ capable of receiving Him wholly. Charity is shed abroad by the Holy Spirit, Who, prefigured by the mystical ointment, is shown to have nothing common with creatures; and He, inasmuch as He is said to proceed from the mouth of God, must not be classed with creatures, nor with things divisible, seeing He is eternal.
   90. Observe at the same time that God gives the Holy Spirit. For this is no work of man, nor girl of man; but He Who is invoked by the priest is given by God, wherein is the gift of God and the ministry of the priest. For if the Apostle Paul judged that he was not able to give the Holy Spirit himself by his own authority, and considered himself so far unequal to this office that he wished us to be filled by God with the Spirit,(1) who is sufficient to dare to arrogate to himself the conferring of this gift? So the Apostle uttered this wish in prayer, and
did not claim a fight by any authority of his own; he desired to obtain, he did not presume to command. Peter, too, says that he is not capable of compelling or restraining the Holy Spirit. For he spoke thus: "Wherefore if God has granted them the same grace as to us, who was I that I could resist God?"(2)
    91. But perchance they would not be moved by the example of apostles, and so let us use divine utterances; for it is written: "Jacob is My servant, I will uphold him; Israel is My elect, My soul hath upheld him, I put My Spirit upon him."(3) The Lord also said by Isaiah: "The Spirit of the Lord is upon Me, because He hath anointed Me."(4)
    92. Who, then, can dare to say that the substance of the Holy Spirit is created, at Whose shining in our hearts we behold the beauty of divine truth, and the distance between the creature and the Godhead, that the work may be distinguished from its Author? Or of what creature has God so spoken as to say: "I will pour out of My Spirit"?(5) He said not Spirit, but "of My Spirit," for we are not able to receive the fulness of the Holy Spirit, but we receive as much as our Master divides to us of His own according to His will.(6) For as the Son of God thought it not robbery that He should be equal to God, but emptied Himself, that we might be able to receive Him in our minds; but He emptied Himself not that He was void of His own fulness, but in order that He, Whose fulness I could not endure, might infuse Himself into me according to the measure of my capacity, in like manner also the Father says that He pours out of the Spirit upon all flesh; for He did not pour Him forth wholly, but that which He poured forth abounded for all.
    93. There was therefore a pouring out upon us of the Spirit, but upon the Lord Jesus, when He was in the form of man, the

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Spirit abode, as it is written: "Upon Whom thou shall see the Spirit descending from heaven, and abiding upon Him, He it is Who baptizeth in the Holy Spirit."(1) Around us is the liberality of the Giver in abundant provision, in Him abides for ever the fulness of the Spirit. He shed forth then what He deemed to be sufficient for us, and what was shed forth is not separated nor divided; but He has a unity of fulness wherewith He may enlighten the sight of our hearts according to what our strength is capable of. Lastly, we receive so much as the advancing of our mind acquires, for the fulness of the grace of the Spirit is indivisible, but is Shared in by us according to the capacity of our own nature.
    94. God, then, sheds forth of the Spirit, and the love of God is also shed abroad through the Spirit; in which point we ought to recognize the unity of the operation and of the grace. For as God shed forth of the Holy Spirit, so also "the love of God is shed abroad in our hearts through the Holy Spirit; "(2) in order that we may understand that the Holy Spirit is not a work, Who is the dispenser and plenteous Fount of the divine love.
    95. In like manner that you may believe that that which is shed abroad cannot be common to the creatures but peculiar to the Godhead, the name of the Son is also poured forth, as you read: "Thy Name is as ointment poured forth."(3) Of which saying nothing can surpass the force. For as ointment closed up in a vase keeps in its perfume, so long as it is confined in the narrow space of that vase, though it cannot reach many, it yet preserves its strength. But when the ointment has been poured out of that vase wherein it was enclosed, it spreads far and wide; so, too, the Name of Christ before His coming amongst the people of Israel was enclosed in the minds of the Jews as in some vase. For "God is known in Judah, His Name is great in Israel;"(4) that is, the Name which the vases of the Jews held confined in their narrow limits.
    96. Even then that Name was indeed great, when it remained in the narrow limits of the weak and few, but it had not yet poured forth its greatness throughout the hearts of the Gentiles, and to the ends of the whole world. But after that He by His coming had shone throughout the whole world, He spread abroad that divine Name of His throughout all creatures, not filled up by any addition (for fulness admits not of increase), but filling up the empty spaces, that His Name might be wonderful in all the world. The pouring forth, then, of His Name signifies a kind of abundant exuberance of graces and copiousness of heavenly goods, for whatever is poured forth flows over from abundance.
    97. So as wisdom which proceeds from the mouth of God cannot be said to be created, nor the Word Which is uttered from His heart, nor the power in which is the fulness of the eternal Majesty; so, too, the Spirit which is poured forth from the mouth of God cannot be considered to be created, since God Himself has shown their unity to be such that He speaks of His pouring forth of His Spirit. By which we understand that the grace of God the Father is the same as that of the Holy Spirit, and that without an y division or loss it is divided to the hearts of each. That, then, which is shed abroad of the Holy Spirit is neither severed, nor comprehended in any corporeal parts, nor divided.
    98. For how can it be credible that the Spirit should be divided. by any parcelling out? John says of God: "Hereby know we that He abides in us by the Spirit which He hath given us. "' But that which abides always is certainly not changed, therefore if it suffers no change it is eternal. And so the Holy Spirit is eternal, but the creature is liable to fault, and therefore subject to change. But that which is subject to change cannot be eternal, and there cannot therefore be anything in common between the Spirit and the creature, because the Spirit is eternal, but every creature is temporal.
    99. But the Apostle also shows that the Holy Spirit is eternal, for: "If the blood of bulls and of goats, and the sprinkling the ashes of an heifer sanctifieth to the purifying of the flesh, how much more the blood of Christ, Who through the eternal Spirit offered Himself without spot to God?"(2) Therefore the Spirit is eternal.

CHAPTER IX.

The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and why. Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is not strange that the Spirit should be called Ointment, since the Father and the Son are also called Spirit. And there is no confusion between them, since Christ alone suffered death, Whose saving cross is then spoken of.
   100. Now many have thought that the

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Holy Spirit is the ointment of Christ, And well it is said ointment, because He is called the oil of gladness, the joining together of many graces giving a sweet fragrance. But God the Almighty Father anointed Him the Prince of priests, Who was, not like others anointed in a type under the Law, but was both according to the Law anointed in the body, and in truth was full with the virtue of the Holy Spirit from the Father above the Law.
    101. This is the oil of gladness, of which the prophet says: "God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows."(1) Lastly, Peter says that Jesus was anointed with the Spirit, as you read: "Ye know that word which went through all Judea beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how God anointed Him with the Holy Spirit."(2) The Holy Spirit is, then, the oil of gladness.
    102. And well did he say oil of gladness, lest you should think Him a creature; for it is the nature of this sort of oil that it will by no means mingle with moisture of another kind. Gladness, too, does not anoint the body, but brightens the inmost heart, as the prophet said: "Thou hast put gladness in my heart."(3)  So as he loses his pains who wishes to mix oil with moister matter, because since the nature of oil is lighter than others, when the others settle, it rises and is separated. How do those wretched pedlars think that the oil of gladness can by their tricks be mingled with other creatures, since of a truth corporeal things cannot be mingled with in corporeal, nor things created with uncreated?
    102. And well is that called oil of gladness wherewith Christ was anointed; for neither was usual nor common oil to be sought for Him, wherewith either wounds are dressed or heat assuaged; since the salvation of the world did not seek alleviation for His wounds, nor the eternal might of His wearied Body demand refreshment.
    103. Nor is it wonderful if He have the oil of gladness, Who made those about to die rejoice, put off sadness from the world, destroyed the odour of sorrowful death. And so the Apostle says: "For we are the good odour of Christ to God;"(4) certainly showing that he is speaking of spiritual things. But when the Son of God Himself says: "The Spirit of the Lord is upon Me, because He hath anointed Me,"(5) He points out the ointment of the Spirit. Therefore the Spirit is the ointment of Christ.
    104. Or since the Name of Jesus is as ointment poured out, if they wish to understand Christ Himself, and not the Spirit of Christ to be expressed under the name of ointment, certainly when the Apostle Peter says that the Lord Jesus was anointed with the Holy Spirit, it is without doubt plain that the Spirit also is called ointment.
    105. But what wonder, since both the Father and the Son are said to be Spirit. Of which we shall speak more fully when we begin to speak of the Unity of the Name. Yet since most suitable place occurs here, that we may not seem to have passed on without a conclusion, let them read that both the Father is called Spirit, as the Lord said in the Gospel, "for God is Spirit;"(1) and Christ is called Spirit, for Jeremiah said: "The Spirit before our face, Christ the Lord."(2)
    106. So, then, both the Father is Spirit and Christ is Spirit, for that which is not a created body is spirit, but the Holy Spirit is not commingled with the Father and the Son, but is distinct from the Father and from the Son. For the Holy Spirit did not die, Who could not die because He had not taken flesh upon Him, and the eternal Godhead was incapable of dying, but Christ died according to the flesh.
    107. For of a truth He died in that which He took of the Virgin, not in that which He had of the Father, for Christ died in that nature in which He was crucified. But the Holy Spirit could not be crucified, Who had not flesh and bones, but the Son of God was crucified, Who took flesh and bones, that on that cross the temptations of our flesh might die. For He took on Him that which He was not that He might hide that which He was; He hid that which He was that He might be tempted in it, and that which He was not might be redeemed, in order that He might call us by means of that which He was not to that which He was.
    108. O the divine mystery of that cross, on which weakness hangs, might is free, vices are nailed, and triumphal trophies raised. So that a certain saint said: "Pierce my flesh with nails for fear of Thee;"(3) he says not with nails of iron, but of fear and faith. For the bonds of virtue are stronger than those of punishment. Lastly, his faith bound Peter, when he had followed the Lord as far as the hall of the high priest, whom no one had bound,

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and punishment loosened not him, whom faith bound. Again, when he was bound by the Jews, prayer loosed him, punishment did not hold him, because he had not gone back from Christ.
    109. Therefore do you also crucify sin, that you may die to sin; he who dies to sin lives to God; do you live to Him Who spared not His own Son, that in His body He might crucify our passions. For Christ died for us, that we might live in His revived Body. Therefore not our life but our guilt died in Him, "Who," it is said, "bare our sins in His own Body on the tree; that being set free from our sins we might live in righteousness, by the wound of Whose stripes we are healed."(1)
    110. That wood of the cross is, then, as it were a kind of ship of our salvation, our passage, not a punishment, for there is no other salvation but the passage of eternal salvation. Whilst expecting death I do not feel it; whilst thinking little of punishment I do not suffer; whilst careless of fear I know it not.
    111. Who, then, is He by the wound of Whose stripes we are healed but Christ the Lord? of Whom the same Isaiah prophesied His stripes were our healing,(2) of Whom Paul the Apostle wrote in his epistle: "Who knew no sin, but was made sin for us."(3) This. indeed, was divine in Him, that His Flesh did no sin, nor did the creature of the body take in Him sin. For what wonder would it be if the Godhead alone sinned not, seeing It had no incentives to sin? But if God alone is free from sin, certainly every creature by its own nature can be, as we have said, liable to sin.

CHAPTER X.

That the Spirit forgives sin is common to Him with the Father and the Son, but not with the Angels.
    112. Tell me, then, whoever you are who deny the Godhead of the Holy Spirit. The Spirit could not be liable to sin, Who rather forgives sin. Does an Angel forgive? Does an Archangel? Certainly not, but the Father alone, the Son alone, and the Holy Spirit alone. Now no one is unable to avoid that which he has power to forgive.
    113. But perhaps some one will say that the Seraph said to Isaiah: "Behold, this hath touched thy lips, and shall take away thine iniquities, and purge away thy sins."(1) Shall take away, he says, and shall purge, not I will take away, but that fire from the altar of God, that is, the grace of the Spirit. For what else can we piously understand to be on the altar of God but the grace of the Spirit? Certainly not the wood of the forests, nor the soot and coals. Or what is so in accordance with piety as to understand according to the mystery that it was revealed by the mouth of Isaiah that all men should be cleansed by the passion of Christ, Who as a coal according to the flesh burnt up our sins, as you read in Zechariah: "Is not this a brand cast forth from the fire? And that was Joshua clothed in filthy garments."(2)
    114. Lastly, that we may know that this mystery of the common redemption was most clearly revealed by the prophets, you have also in this place: "Lo, it hath taken away thy sins;"(3) not that Christ put aside His sins Who did no sin, but that in the flesh of Christ the whole human race should be loosed from their sins.
    115. But even if the Seraph had taken away sin, it would have been as one of the ministers of God appointed to this mystery. For thus said Isaiah: "For one of the Seraphim was sent to me."(4)

CHAPTER XI.

The Spirit is sent to all, and passes not from place to place, for He is not limited either by time or space. He goes forth from the Son, as the Son from the Father, in Whom He ever abides: and also comes to us when we receive. He comes also after the same manner as the Father Himself, from Whom He can by no means be separated.
    116. The Spirit, also, is indeed said to be sent, but the Seraph to one, the Spirit to all. The Seraph is sent to minister, the Spirit works a mystery. The Seraph performs what is commanded, the Spirit divides as He wills. The Seraph passes from place to place, for he does not fill all things, but is himself filled by the Spirit. The Seraph comes down with a certain mode of passage according to his nature, but we cannot think this of the Spirit, of Whom the Son of God says: "When the Paraclete shall come, even the Spirit of Truth, Whom I send unto you, Who proceedeth from the Father."(5)
    117. For if the Spirit proceeds from a place and passes to a place, both the Father Himself will be found in a place, and the

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Son likewise. If He goes forth from a place, Whom the Father or the Son sends, certainly the Spirit passing from a place, and making progress, seems to leave, according to those impious interpretations, both the Father and the Son like some material body.
    118. I am saying this with reference to those who say that the Spirit comes down by movement. But neither the Father, Who is above all not only of corporeal nature, but also of the invisible creation, is circumscribed in any place; nor is the Son, Who, as the Worker of all creation, is above every creature, enclosed by the places or times of His own works; nor is the Spirit of Truth as being the Spirit of God, circumscribed by any corporeal limits, Who since He is incorporeal is far above the whole rational creation through the ineffable fulness of His Godhead, having over all things the power of breathing where He wills, and of inspiring as He wills.[1]
    119. The Spirit is not, then, sent as it were from a place, nor does He proceed as from a place, when He proceeds from the Son, as the Son Himself, when He says, "I came forth from the Father, and am come into the world,"[2] destroys all fancies, which can be reckoned as from place to place. In like manner, also, when we read that God is within or without, we certainly do not either enclose God within anybody or separate Him from anybody, but weighing these things in a deep and ineffable estimation, we comprehend the hiddenness of the divine nature.
    120. Lastly, Wisdom so says that she came forth from the mouth of the Most High,[3] as not to be external to the Father, but with the Father; for "the Word was with God;"[4] and not only with God but also in God; for He says: "I am in the Father and the Father is in Me."[5] But neither when He goes forth from the Father does He retire from a place, nor is He separated as a body from a body; nor when He is in the Father is He as if a body enclosed as it were in a body. The Holy Spirit also, when He proceeds from the Father and the Son, is not separated from the Father nor separated from the Son. For how could He be separated from the Father Who is the Spirit of His mouth? Which is certainly both a proof of His eternity, and expresses the Unity of this Godhead.
    121. He exists then, and abides always, Who is the Spirit of His mouth, but He seems to come down when we receive Him, that He may dwell in us, that we may not be alien from His grace. To us He seems to come down, not that He does come down, but that our mind ascends to Him. Of which we would speak more fully did we not remember that in the former treatise[1] there was set forth that the Father said: "Let us go down and confound their language,"[2] and that the Son said: "He that loveth Me will keep My saying, and My Father will love him, and We will come to Him and make Our abode with Him."[3]
    122. The Spirit, then, so comes as does the Father, for where the Father is there is also the Son, and where the Son is there is the Holy Spirit. The Holy Spirit, therefore, is not to be supposed to come separately. But He comes not from place to place, but from the disposition of the order to the safety of redemption, from the grace of giving life to that of sanctification, to translate us from earth to heaven, from wretchedness to glory, from slavery to a kingdom.
    123. The Spirit comes, then, as the Father comes. For the Son said, "I and the Father will come, and will make Our abode with Him."[4] Does the Father come in a bodily fashion? Thus, then, comes the Spirit in Whom, when He comes, is the full presence of the Father and the Son.
    124. But who can separate the Spirit from the Father and the Son, since we cannot even name the Father and the Son without the Spirit? "For no one saith Lord Jesus, except in the Holy Spirit?"[5] If, then, we cannot call Jesus Lord except in the Holy Spirit, we certainly cannot proclaim Him without the Spirit. But if the Angels also proclaim Jesus to be Lord, Whom no one can proclaim except in the Spirit, then in them also the office of the Holy Spirit operates.
    125. We have proved, then, that the presence and the grace of the Father, the Son, and the Holy Spirit are one, which is so heavenly and divine that the Son gives thanks therefore to the Father, saying, "I give thanks to Thee, O Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes."[6]

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CHAPTER XII.

The peace and grace of the Father, the Son, and the Holy Spirit are one, so also is Their charity one, which showed itself chiefly in the redemption of man. Their communion with man is also one.
    126. Therefore since the calling is one, the grace is also one. Lastly, it is written: "Grace unto you and peace from God our Father, and from the Lord Jesus Christ."[1] You see, then, that we are told that the grace of the Father and the Son is one, and the peace of the Father and the Son is one, but this grace and peace is the fruit of the Spirit, as the Apostle taught us himself, saying: "But the fruit of the Spirit is love, joy, peace, patience."[2] And peace is good and necessary that no one be troubled with doubtful disputations, nor be shaken by the storm of bodily passions, but that his affections may remain quietly disposed as to the worship of God, with simplicity of faith and tranquillity of mind.
    127. As to peace we have proved the point; but as to grace the prophet Zechariah says, that God promised to pour upon Jerusalem the spirit of grace and mercy,[3] and the Apostle Peter says: "Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins, and ye shall receive the grace of the Holy Spirit."[4] So grace comes also of the Holy Spirit as of the Father and the Son. For how can there be grace without the Spirit, since all divine grace is in the Spirit?
    128. Nor do we read only of the peace and grace of the Father, the Son, and the Holy Spirit, but also, faithful Emperor, of the love and communion. For of love it has been said: "The grace of our Lord Jesus Christ, and the love of God."[5]  We have heard of the love of the Father. The same love which is the Father's is also the Son's. For He Himself said: "He that loveth Me shall be loved of My Father, and I will love him,"[6] And what is the love of the Son, but that He offered Himself for us, and redeemed us with His own blood.[7] But the same love is in the Father, for it is written: "God so loved the world, that He gave His Only-begotten Son." s
    129. So, then, the Father gave the Son, and the Son gave Himself. Love is preserved and due affection is not wronged, for affection is not wronged where there is no distress in the giving up. He gave one Who was willing, He gave One Who offered Himself, the Father did not give the Son to punishment but to grace. If you enquire into the merit of the deed, enquire into the description of the affection. The vessel of election shows plainly the unity of this divine love, because both the Father gave the Son and the Son gave Himself. The Father gave, Who "spared not His own Son, but gave Him up for us all."[1] And of the Son he also says: "Who gave Himself for me."[2] "Gave Himself," he says. If it be of grace, what do I find fault with. If it be that He suffered wrong, I owe the more.
    130. But learn that in like manner as the Father gave the Son, and the Son gave Himself, so, too, the Holy Spirit gave Him. For it is written: "Then was Jesus led by the Spirit into the wilderness to be tempted by the devil."[3] So, too, the loving Spirit gave the Son of God. For as the love of the Father and the Son is one, so, too, we have shown that this love of God is shed abroad by the Holy Spirit, and is the fruit of the Holy Spirit, because "the fruit of the Spirit is love, joy, peace, patience."[4]
    131. And that there is communion between the Father and the Son is plain, for it is written: "And our communion is with the Father and with His Son Jesus Christ."[5] And in another place: "The communion of the Holy Spirit be with you all."[6] If, then, the peace of the Father, the Son, and the Holy Spirit is one, the grace one, the love one, and the communion one, the working is certainly one, and where the working is one, certainly the power cannot be divided nor the substance separated. For, if so, how could the grace of the same working agree ?

CHAPTER XIII.

St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is one, and first the unity of the Name of the Son and of the Holy Spirit, inasmuch as each is called Paraclete and Truth.
    132. Who, then, would dare to deny the oneness of Name, when he sees the oneness of the working. But why should I maintain the unity of the Name by arguments, when there is the plain testimony of the Divine Voice that the Name of the Father, the Son, and the Holy Spirit is one ? For it is written: "Go, baptize all nations in the Name of the Father, and of the Son, and of

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the Holy Spirit."[1] He said, "in the Name," not "in the Names." So, then, the Name of the Father is not one, that of the Son another, and that of the Holy Spirit another, for God is one; the Names are not more than one, for there are not two Gods, or three Gods.
    132. And that He might reveal that the Godhead is one and the Majesty one, because the Name of the Father, the Son, and the Holy Spirit is one, and the Son did not come in one Name and the Holy Spirit in another, the Lord Himself said: "I am come in My Father's Name, and ye did not receive Me, if another shall come in his own name ye will receive him."[2]
    133. And Scripture makes clear that that which is the Father's Name, the same is also that of the Son, for the Lord said in Exodus: "I will go before thee in My Name, and will call by My Name the Lord before thee."[3] So, then, the Lord said that He would call the Lord by His Name. The Lord, then, is the Name of the Father and of the Son.
    134. But since the Name of the Father and of the Son is one, learn that the same is the Name of the Holy Spirit also, since the Holy Spirit came in the Name of the Son, as it is written: "But the Paraclete, even the Holy Spirit, Whom the Father will send in My Name, He shall teach you all things.". But He Who came in the Name of the Son came also certainly in the Name of the Father, for the Name of the Father and of the Son is one. Thus it comes to pass that the Name of the Father and of the Son is also that of the Holy Spirit. For there is no other Name given under heaven wherein we must be saved.[5]
    155. At the same time He showed that the oneness of the Divine Name must be taught, not the difference, since Christ came in the oneness of the Name, but Antichrist will come in his own name, as it is written: "I am come in My Father's Name, and ye did not receive Me, if another shall come in his own name, ye will receive him."[6]
    156. We are, then, clearly taught by these passages that there is no difference of Name in the Father, the Son, and the Holy Spirit; and that that which is the Name of the Father is also the Name of the Son, and likewise that which is the Name of the Son is also that of the Holy Spirit, when the Son also is called Paraclete, as is the Holy Spirit. And therefore does the Lord Jesus say in the Gospel: "I will ask My Father, and He shall give you another Paraclete, to be with you for ever, even the Spirit of Truth."[1] And He said well "another," that you might not suppose that the Son is also the Spirit, for oneness is of the Name, not a Sabellian confusion of the Son and of the Spirit.[2]
    157. So, then, the Son is one Paraclete, the Holy Spirit another Paraclete; for John called the Son a Paraclete, as you find: "If any man sin, we have a Paraclete [Advocate] with the Father, Jesus Christ."[3] So in like manner as there is a oneness of name, so, too, is there a oneness of power, for where the Paraclete Spirit is, there is also the Son.
    158. For as the Lord says in this place that the Spirit will be forever with the faithful, so, too, does He elsewhere show that He will Himself be forever with the apostles, saying: "Lo, I am with you always, even to the end of the world."[4] Therefore the Son and the Spirit are one, the Name of the Trinity is one, and the Presence one and indivisible.
    159. But as we show that the Son is called the Paraclete, so, too, do we show that the Spirit is called the Truth. Christ is the Truth, the Spirit is the Truth, for you find in John's epistle: "For the Spirit is Truth."[5] Not only, then, is the Spirit called the Spirit of Truth. but also the Truth, as the Son is also declared to be the Truth, Who says: "I am the Way, the Truth, and the Life."[6]

CHAPTER XlV.

Each Person of the Trinity is said in the sacred writings to be Light. The Spirit is designated Fire by Isaiah, a figure of which Fire was seen in the bush by Moses, in the tongues of fire, and in Gideon's pitchers. And the Godhead of the same Spirit cannot be denied, since His operation is the same as that of the Father and of the Son, and He is also called the light and fire of the Lord's countenance.
    160. But why should I argue that as the Father is light, so, too, the Son is light, and the Holy Spirit is light? Which certainly pertains to the power of God. For God is Light, as John said: "For God is Light, and in Him is no darkness."[7]
   161. But the Son, too, is Light, because

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"the Life was the Light of men."[1] And the Evangelist, that he might show that he was speaking of the Son of God, says of John the Baptist: "He was not light, but [was sent] to be a witness of the Light. That was the true Light, which lighteth every man that cometh into this world." 2 So, then, since God is Light, and the Son of God the true Light, without doubt the Son of God is true God.
    162. And you find elsewhere that the Son of God is Light: "The people that sat in darkness and in the shadow of death have seen a great Light."[3] But, which is still more clear, it is said: "For with Thee is the fount of Life, and in Thy light we shall see light,"[4] which means that with Thee, O God the Father Almighty, Who art the Fount of Life, in Thy Son Who is the Light, we shall see the light of the Holy Spirit. As the Lord Himself shows, saying: "Receive ye the Holy Spirit,"[5] and elsewhere: "Virtue went out from Him."[6]
    163. But who can doubt that the Father is Light, when we read of His Son that He is the Brightness of eternal Light? For of Whom but of the Father is the Son the Brightness, Who both is always with the Father, and always shines, not with unlike but with the same radiance.
    164. And Isaiah shows that the Holy Spirit is not only Light but also Fire, saying: "And the light of Israel shall be for a fire."[7] So the prophets called Him a burning Fire, because in those three points we see more intensely the majesty of the Godhead; since to sanctify is of the Godhead, to illuminate is the property of fire and light, and the Godhead is wont to be pointed out or seen in the appearance of fire: "For our God is a consuming Fire," as Moses said.[8]
    165. For he himself saw the fire in the bush, and had heard God when the voice from the flame of fire came to him saying: "I am the God of Abraham, and the God of Isaac, and the God of Jacob."[9] The voice came from the fire, and the voice was in the bush, and the fire did no harm. For the bush was burning but was not consumed, because in that mystery the Lord was showing that He would come to illuminate the thorns of our body, and not to consume those who were in misery, but to alleviate their misery; Who would baptize with the Holy Spirit and with fire, that He might give grace and destroy sin.[10] So in the symbol of fire God keeps His intention.
    166. In the Acts of the Apostles, also, when the Holy Spirit had descended upon the faithful, the appearance of fire was seen, for you read thus: "And suddenly there was a sound from heaven, as though the Spirit were borne with great vehemence, and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire."[1]
    167. For the same reason was it that when Gideon was about to overcome the Midianites, he commanded three hundred men to take pitchers, and to hold lighted torches inside the pitchers, and trumpets in their right hands. Our predecessors have preserved the explanation received from the apostles, that the pitchers are our bodies, fashioned of clay, which know not fear if they burn with the fervour of the grace of the Spirit, and bear witness to the passion of the Lord Jesus with a loud confession of the Voice.
    168. Who, then, can doubt of the Godhead of the Holy Spirit, since where the grace of the Spirit is, there the manifestation of the Godhead appears. By which evidence we infer not a diversity but the unity of the divine power. For how can there be a severance of power, where the effect of the working in all is one?
    169. What, then, is that fire? Not certainly one made up of common twigs, or roaring with the burning of the reeds of the woods, but that fire which improves good deeds like gold, and consumes sins like stubble. This is undoubtedly the Holy Spirit, Who is called both the fire and light of the countenance of God; light as we said above: "The light of Thy countenance has been sealed upon us, O Lord."[2] What is, then, the light that is sealed, but that of the seal of the Spirit, believing in Whom, "ye were sealed," he says, "with the Holy Spirit of promise."[3]
    170. And as there is a light of the divine countenance, so, too, does fire shine forth from the countenance of God, for it is written: "A fire shall burn in His sight."[4] For the grace of the day of judgment shines beforehand, that forgiveness may follow to reward the service of the saints. O the great fulness of the Scriptures, which no one can comprehend with human genius! O greatest proof of the Divine Unity For how many things are pointed out in these two verses !

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CHAPTER XV.

The Holy Spirit is Life equally with the Father and the Son, in truth whether the Father be mentioned, with Whom is the Fount of Life, or the Son, that Fount can be none other than the Holy Spirit.
    171. We have said that the Father is Light, the Son is Light, and the Holy Spirit is Light; let us also learn that the Father is Life, the Son Life, and the Holy Spirit Life. For John said: "That which was from the beginning, that which we have heard, and which we have seen, and have beheld with our eyes, and our hands have handled concerning the Word of Life; and the Life appeared, and we saw and testify, and declare to you of that Life which was with the Father."[1] He said both Word of Life and Life that he might signify both the Father and the Son to be Life. For what is the Word of Life but the Word of God? And by this phrase both God and the Word of God are shown to be Life. And as it is said the Word of Life, so, too, the Spirit of Life. Therefore, as the Word of Life is Life, so, too, the Spirit of Life is Life.
    172. Learn now that as the Father is the Fount of Life, so, too, many have stated that the Son is signified as the Fount of Life;[2] so that, he says, with Thee, Almighty God, Thy Son is the Fount of Life. That is the Fount of the Holy Spirit,[3] for the Spirit is Life, as the Lord says: "The words which I speak unto you are Spirit and Life,"[4] for where the Spirit is, there also is Life; and where Life is, is also the Holy Spirit.
    173. Many, however, consider that in this passage the Father only is signified by the Fount. Let them, however, notice what the Scripture relates: "With Thee is the Well of Life." That is, the Son is with the Father; since the Word was with God, Who was in the beginning, and was with God.
    174. But whether in this place one understands the Fount to be the Father or the Son, we certainly do not understand a fount of that water which is created, but the Fount of that divine grace, that is, of the Holy Spirit, for He is the living water. Wherefore the Lord said: "If thou knowest the gift of God, and Who He is that saith to thee, Give me to drink, thou wouldst have asked Him, and He would have given thee living water."[5]
    175. This was the water for which the soul of David thirsted. The hart desires the fountain of these waters,[1] not thirsting for the poison of serpents. For the water of the grace of the Spirit is living, that it may purify the inner parts of the mind, and wash away every sin of the soul, and purify the transgression of hidden faults.

CHAPTER XVI.

The Holy Spirit is that large river by which the mystical Jerusalem is watered. It is equal to its Fount, that is, the Father and the Son, as is signified in holy Scripture. St. Ambrose himself thirsts for that water, and warns us that in order to preserve it within us, we must avoid the devil, lust, and heresy, since our vessels are frail, and that broken cisterns must be forsaken, that after the example of the Samaritan woman and of the patriarchs we may find the water of the Lord.
    176. But lest perchance any one should speak against as it were the littleness of the Spirit, and from this should endeavour to establish a difference in greatness, arguing that water seems to be but a small part of a Fount, although examples taken from creatures seem by no means suitable for application to the Godhead; yet lest they should judge anything injuriously from this comparison taken from creatures, let them learn that not only is the Holy Spirit called Water, but also a River, as we read: "From his belly shall flow rivers of living water. But this He said of the Spirit, Whom they were beginning to receive, who were about to believe in Him."[2]
    177. So, then, the Holy Spirit is the River, and the abundant River, which according to the Hebrews flowed from Jesus in the lands, as we have received it prophesied by the mouth of Isaiah.[3] This is the great River which flows always and never fails. And not only a river, but also one of copious stream and overflowing greatness, as also David said: "The stream of the river makes glad the city of God."[4]
    178. For neither is that city, the heavenly Jerusalem, watered by the channel of any earthly river, but that Holy Spirit, proceeding from the Fount of Life, by a short draught of Whom we are satiated, seems to flow more abundantly among those celestial Thrones, Dominions and Powers, Angels and Archangels, rushing in the full course of the seven virtues of the Spirit. For if a river rising above its banks overflows, how much more

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does the Spirit, rising above every creature, when He touches the as it were low-lying fields of our minds, make glad that heavenly nature of the creatures with the larger fertility of His sanctification.
    179, And let it not trouble you that either here it is said "rivers,"[1] or elsewhere "seven Spirits,"[2] for by the sanctification of these seven gifts of the Spirit, as Isaiah said,[3] is signified the fulness of all virtue; the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God. One, then, is the River, but many the channels of the girls of the Spirit. This River, then, goes forth from the Fount of Life.
    180. And here, again, you must not turn aside your thoughts to lower things, because there seems to be some difference between a Fount and a River, and yet the divine Scripture has provided that the weakness of human understanding should not be injured by the lowliness of the language. Set before yourself any river, it springs from its fount, but is of one nature, of one brightness and beauty. And do you assert rightly that the Holy Spirit is of one substance, brightness, and glory with the Son of God and with God the Father. I will sum up all in the oneness of the qualities, and shall not be afraid of any question as to difference of greatness. For in this point also Scripture has provided for us; for the Son of God says: "He that shall drink of the water which I will give him, it shall become in him a well of water springing up unto everlasting life."[4] This well is clearly the grace of the Spirit, a stream proceeding from the living Fount. The Holy Spirit, then, is also the Fount of eternal life.
    181. You observe, then, from His words that the unity of the divine greatness is pointed out, and that Christ cannot be denied to be a Fount even by heretics, since the Spirit, too, is called a Fount. And as the Spirit is called a river, so, too, the Father said: "Behold, I come down upon you like a river of peace, and like a stream overflowing the glory of the Gentiles."[5] And who can doubt that the Son of God is the River of life, from Whom the streams of eternal life flowed forth?
    182. Good, then, is this water, even the grace of the Spirit. Who will give this Fount to my breast? Let it spring up in me, let that which gives eternal life flow upon me. Let that Fount overflow upon us, and not flow away. For Wisdom says: "Drink water out of thine own vessels, and from the founts of thine own wells, and let thy waters flow abroad in thy streets."[1] How shall I keep this water that it flow not forth, that it glide not away? How shall I preserve my vessel, lest any crack of sin penetrating it, should let the water of eternal life exude? Teach us, Lord Jesus, teach us as Thou didst teach Thine apostles, saying: "Lay not up for yourselves treasures upon the earth, where rust and moth destroy, and where thieves break through and steal."[2]
    182. For He intimates that the thief is the unclean spirit, who cannot find entrance into those who walk in the light of good works, but if he has caught any one in the darkness of earthly desires, and in the midst of the enjoyment of earthly pleasures, he spoils them of all the flower of eternal virtue. And therefore the Lord says: "Lay up for yourselves treasures in heaven, where neither rust nor moth destroy, and where thieves do not break through and steal. For where thy treasure is, there will thy heart be also."
    183. Our rust is wantonness, our rust is lust, our rust is luxury, which dim the keen vision of the mind with the filth of vices. Again, our moth is Arius, our moth is Photinus, who rend the holy vesture of the Church with their impiety, and desiring to separate the indivisible unity of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is spilt if Arius has imprinted his tooth, it flows away if Photinus has planted his sting in any one's vessel. We are but of common clay, we quickly feel vices. But no one says to the potter, "Why hast Thou made me thus?"[3] For though our vessel be but common, yet one is in honour, another in dishonour.[4] Do not then lay open thy pool, dig not with vices and crimes, lest any one say: "He hath opened a pool and digged it, and is fallen into the pit which he made."[5]
    184. If you seek Jesus, forsake the broken cisterns, for Christ was wont to sit not by a pool but by a well. There that Samaritan roman[6] found Him, she who believed, she who wished to draw water. Although you ought to have come in early morning, nevertheless if you come later, even at the sixth hour, you will find Jesus wearied with His journey. He is weary, but it is through thee, because He has long sought thee, thy

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unbelief has long wearied Him. Yet He is not offended if thou only comest, He asks to drink Who is about to give. But He drinks not the water of a stream flowing by, but thy salvation; He drinks thy good dispositions, He drinks the cup, that is, the Passion which stoned for thy sins, that thou drinking of His sacred blood mightest quench the thirst of this world.
    185. So Abraham gained God after he had dug the well.[1] So Isaac, while walking by the well, received that wife[2] who was coming to him as a type of the Church. Faithful he was at the well, unfaithful at the pool. Lastly, too, Rebecca, as we read, found him who sought her at the well, and the harlots washed themselves in the blood in the pool of Jezebel.[3]

BOOK II.

INTRODUCTION.

The Three Persons of the Godhead were not unknown to the judges of old nor to Moses, for the equality of the Son with the Father, as well as of the Three Persons amongst Themselves, is laid down both elsewhere and by him. Samson also enjoyed the assistance of the Holy Spirit, his history is touched upon and shown to be in some points typical of the Church and her mysteries. When the Holy Spirit left Samson he fell into various calamities, and St. Ambrose explains the spiritual significance of his shorn locks.
    I. Even in reading the first book of the ancient history it is made clear both that the sevenfold grace of the Spirit shone forth in the judges themselves of the Jews, and that the mysteries of the heavenly sacraments were made known by the Spirit, of Whose eternity Moses was not ignorant. Then, too, at the very beginning of the world, and indeed before its beginning, he conjoined Him with God, Whom he knew to be eternal before the beginning of the world. For if any one takes good heed he will recognize in the beginning both the Father, the Son, and the Spirit. For of the Father it is written: "In the beginning God created the heaven and the earth."[1] Of the Spirit it is said: "The Spirit was borne upon the waters.''[2] And well in the beginning of creation is there set forth the figure of baptism whereby the creature had to be purified. And of the Son we read that He it is Who divided light from darkness, for there is one God the Father Who speaks, and one God the Son Who acts.
    2. But, again, that you may not think that there was assumption in the bidding of Him Who spoke, or inferiority on the part of Him Who carried out the bidding, the Father' acknowledges the Son as equal to Himself in the execution of the work, saying: "Let Us make man after Our image and likeness."[4] For the common image and the working and the likeness can signify nothing but the oneness of the same Majesty.
    3. But that we may more fully recognize the equality of the Father and the Son, as the Father spoke, the Son made, so, too, the Father works and the Son speaks. The Father works, as it is written: "My Father worketh hitherto."[5] You find it said to the Son: "Say the word and he shall be healed."[6] And the Son says to the Father: "I will that where I am, they too shall be with Me."[7] The Father did what the Son said.
    4. But neither was Abraham ignorant of the Holy Spirit; he saw Three and worshipped One, for there is one God, one Lord, and one Spirit. And so there is a oneness of honour, because there is a oneness of power.
    5. And why should i speak of all one by one ? Samson, born by the divine promise, had the Spirit accompanying him, for we read: "The Lord blessed him, and the Spirit of the Lord began to be with him in the camp." s And so foreshadowing the future mystery, he demanded a wife of the aliens, which, as it is written, his father and mother knew not of, because it was from the Lord. And rightly was he esteemed stronger than others, because the Spirit of the Lord guided him, under Whose guidance he alone put to flight the people of the aliens, and at another time inaccessible to the bite of the lion, he, unconquerable in his strength, tore him asunder with his hands. Would that he had been as careful to preserve grace, as strong to overcome the beast!

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    6. And perhaps this was not only a prodigy of valour, but also a mystery of wisdom, an utterance of prophecy. For it does not seem to have been without a purpose that, as he was going to his marriage, a roaring lion met him, which he tore asunder with his hands, in whose body, when about to enjoy the wished-for wedlock, he found a swarm of bees, and took honey from its mouth, which he gave to his father and mother to eat. The people of the Gentiles which believed had honey, the people which was before savage is now the people of Christ.
    7. Nor is the riddle without mystery, which he set forth to his companions: "Out of the eater came forth meat, and out of the strong came forth sweetness."[1] And there was a mystery up to the point of the three days in which its answer was sought in vain, which could not be made known except by the faith of the Church, on the seventh day, the time of the Law being completed, after the Passion of the Lord. For thus you find that the apostles did not understand, "because Jesus was not yet glorified."[2]
    8. "What," answer they, "is sweeter than honey, and what is stronger than a lion?" To which he replied: "If ye had not farmed with my heifer, you would not have found out my riddle."[3] O divine mystery! O manifest sacrament! we have escaped from the slayer, we have overcome the strong one. The food of life is now there, where before was the hunger of a miserable death. Dangers are changed into safety, bitterness into sweetness. Grace came forth from the offence, power from weakness, and life from death.
    9. There are, however, who think on the other hand that the wedlock could not have been established unless the lion of the tribe of Judah had been slain; and so in His body, that is, the Church, bees were found who store up the honey of wisdom, because after the Passion of the Lord the apostles believed more fully. This lion, then, Samson as a Jew slew, but in it he found honey, as in the figure of the heritage which was to be redeemed, that the remnant might be saved according to the election of grace.[4]
    10. "And the Spirit of the Lord," it is said, "came upon him, and he went down to Ascalon, and smote thirty men of them."[5] For he could not fail to carry off the victory who saw the mysteries. And so in the garments they receive the reward of wisdom, the badge of intercourse, who resolve and answer the riddle.
    11. Here, again, other mysteries come up, in that his wife is taken away, and for this foxes set fire to the sheaves of the aliens. For their own cunning often deceives those who contend against divine mysteries. Wherefore it is said again in the Song of Songs: "Take us the little foxes which destroy the vineyards, that our vineyards may flourish."[1] He said well "little," because the larger could not destroy the vineyards, though to the strong even the devil is weak.
    12. So, then, he (to sum up the story briefly, for the consideration of the whole passage is reserved for its own season) was unconquered so long as he kept the grace of the Spirit, as was the people of God chosen by the Lord, that Nazarite under the Law. Samson, then, was unconquered, and so invincible as to be able to smite a thousand men with the jawbone of an ass;[2] so full of heavenly grace that when thirsty he found even water in the jawbone of an ass, whether you consider this as a miracle, or turn it to a mystery, because in the humility of the people of the Gentiles there would be both rest and triumph according to that which is written: "He that smiteth thee on the cheek, turn to him also the other."[3] For by this endurance of injuries, which the sacrament of baptism teaches, we triumph over the stings of auger, that having passed through death we may attain to the rest of the resurrection.
    13. Is that, then, Samson who broke ropes twisted with thongs, and new cords like weak threads? Is that Samson who did not feel the bonds of his hair fastened to the beam, so long as he had the grace of the Spirit? He, I say, after the Spirit of God departed from him, was greatly changed from that Samson Who returned clothed in the spoils of the aliens, but fallen from his greatness on the knees of a woman, caressed and deceived, is shorn of his hair.[4]
    14. Was, then, the hair of his head of such importance that, so long as it remained, his strength should endure unconquered, but when his head was shorn the man should suddenly lose all his strength? It is not so, nor may we think that the hair of his head has such power. There is the hair of religion and faith; the hair of the Nazarite

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perfect in the Law, consecrated in sparingness and abstinence, with which she (a type of the Church), who poured ointment on the feet of the Lord, wiped the feet of the heavenly Word, for then she knew Christ also after the flesh. That hair it is of which it is said: "Thy hair is as flocks of goats,"[1] growing on that head of which it is said: "The head of the man is Christ,"[2] and in another place: "His head is as fine gold, and his locks like black pine-trees."[3]
    15. And so, also, in the Gospel our Lord, pointing out that some hairs are seen and known, says: "But even the hairs of your head are all numbered,"[4] implying, indeed, acts of spiritual virtues, for God does not take care for our hair. Though, indeed, it is not absurd to believe that literally, seeing that according to His divine Majesty nothing can be hidden from Him.
    16. But what does it profit me, if God Himself knows all my hairs ? That rather abounds and profits me, if the watchful witness of good works reward me with the gift of eternal life. And, in fine, Samson himself, declaring that these hairs are not mystical, says: "If I be shorn my strength will depart from me."[5] So much concerning the mystery, let us now consider the order of the passage.

CHAffER I.

The Spirit is the Lord and Power; and in this is not inferior to the Father and the Son.
    17. Above, you read that "the Lord blessed him, and the Spirit of the Lord began to go with him."[6] Farther on it is said: "And the Spirit of the Lord came upon him."[7] Again he says: "If I be shaven, my strength will depart from me."[8] After he was shaven, see what the Scripture says: "The Lord," he says, "departed from him."[9]
    18. You see, then, that He Who went with him, Himself departed from him. The Same is, then, the Lord, Who is the Spirit of the Lord, that is, he called the Spirit of God,
Lord, as also the Apostle says: "The Lord is the Spirit, now where the Spirit of the Lord is, there is liberty." You find, then, the Holy Spirit called the Lord; for the Holy Spirit and the Son are not one Person [unus] but one Substance [unum].
   19. In this place he used the word Power, and implied the Spirit. For as the Father is Power, so, too, the Son is Power, and the Holy Spirit is Power. Of the Son you have read that Christ is "the Power of God and the Wisdom of God."[1] We read, too, that the Father is Power, as it is written: "Ye shall see the Son of Man sitting at the right hand of the Power of God." · He certainly named the Father Power, at Whose right hand the Son sits, as you read: "The Lord said unto My Lord, Sit Thou on My right hand." @ And the Lord Himself named the Holy Spirit Power, when He said: "Ye shall receive Power when the Holy Spirit cometh upon you."[4]

CHAPTER II.

The Father, the Son, and the Holy Spirit are One in
counsel.

    20. For the Spirit Himself is Power, as you read: "The Spirit of Counsel and of Power (or might)." s And as the Son is the Angel of great counsel, so, too, is the Holy Spirit the Spirit of Counsel, that you may know that the Counsel of the Father, the Son, and the Holy Spirit is One. Counsel, not concerning any doubtful matters, but concerning those foreknown and determined.
    21. But that the Spirit is the Arbiter of the Divine Counsel, you may know even from this. For when above 6 we showed that the Holy Spirit was the Lord of baptism, and read that baptism is the counsel of God, as you read, "But the Pharisees despised the counsel of God, not being baptized of Him," 7 it is quite clear that as there can be no baptism without the Spirit, so, too, the counsel of God is not without the Spirit.
    22. And that we may know more completely that the Spirit is Power, we ought to know that He was promised when the Lord said: "I will pour out of ivy Spirit upon all flesh."[8] He, then, Who was promised to us is Himself Power, as in the Gospel the same Son of God declared when He said: "And I will send the promise of the Father upon you, but do you remain in the city until ye be endued with power from on high."[9]
    23. And the Evangelist so far shows that the Spirit is Power, that St. Luke relates that He came down with great power, when he says: "And suddenly there was a sound from heaven, as though the Spirit were borne with great power."[10]

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    24. But, again, that you may not suppose that this is to be referred to bodily things and perceptible to the senses, learn that the Spirit so descended as Christ is to descend, as you find: "They shall see the Son of Man coming in the clouds with great power and majesty."[1]
    25. For how should not the power and might be one, when the work. is one, the judgment one, the temple one, the life-giving one, the sanctification one, and the kingdom also of the Father, Son, and Holy Spirit one?

CHAPTER III.

As to know the Father and the Son is life, so is it life to know the Holy Spirit; and therefore in the Godhead He is not to be separated from the Father.
    26. LET them say, then, wherein they think that there is an unlikeness in the divine operation. Since as to know the Father and the Son is life, as the Lord Himself declared, saying: "This is life eternal to know Thee the only true God, and Jesus Christ, Whom Thou hast sent,"[2] so, too, to know the Holy Spirit is life. For the Lord said: "If ye love Me, keep My commandments, and I will ask the Father and He shall give you another Paraclete, that He may abide with you for ever, even the Spirit of Truth, Whom the world cannot receive, because it seeth Him not, neither knoweth Him, but ye know Him, for He is with you, and in you."[3]
    27. So, then, the world had not eternal life, because it had not received the Spirit; for where the Spirit is, there is eternal life; for the Spirit Himself it is Who effects eternal life. Wherefore I wonder why the Arians stir the question as to the only true God. For as it is eternal life to know the only true God, so, too, is it eternal life to know Jesus Christ; so, again, it is eternal life to know the Holy Spirit, Whom, as also the Father, the world does not see, and, as also the Son, does not know. But he who is not of this world has eternal life, and the Spirit, Who is the Light of eternal life, remains with him for ever.
    28. If the knowledge of the only true God confers the same benefit as the knowledge of the Son and of the Spirit, why do you sever the Son and the Spirit from the honour of the true God, when you do not sever Him from conferring the benefit? For of necessity you must either believe that this is the greatest gift of the only true Godhead, and will confess the only true Godhead as of the Father, so also of the Son and of the Holy Spirit; or if you say that he, too, can give life eternal who is not true God, it will happen that you derogate rather from the Father, Whose work you do not consider to be the chief work of the only true Godhead, but one to be compared to the work of a creature.

CHAPTER IV.

The Holy Spirit gives life, not in a different way from the Father and the Son, nor by a different working.
    29. And what wonder is it the Spirit works Life, Who quickens as does the Father and as does the Son? And who can deny that quickening is the work of the Eternal Majesty? For it is written: "Quicken Thy servant."[1] He, then, is quickened who is a servant, that is, man, who before had not life, but received the privilege of having it.
    30. Let us then see whether the Spirit is quickened, or Himself quickens. Now it is written: "The letter killeth, but the Spirit giveth life."[2] So, then, the Spirit quickens.
    31. But that you may understand that the quickening of the Father, Son, and Holy Spirit is no separate work, read how there is a oneness of quickening also, since God Himself quickens through the Spirit, for Paul said: "He Who raised up Christ from the dead shall also quicken your mortal bodies because of His Spirit Who dwelleth in you."[3]

CHAPTER V.

The Holy Spirit, as well as the Father and the Son, is pointed out in holy Scripture as Creator, and the same truth was shadowed forth even by heathen writers, but it was shown most plainly in the Mystery of the Incarnation, after touching upon which, the writer maintains his argument from the fact that worship which is due to the Creator alone is paid to the Holy Spirit.
    32. But who can doubt that the Holy Spirit gives life to all things; since both He, as the Father and the Son, is the Creator of all things; and the Almighty Father is understood to have done nothing without the Holy Spirit; and since also in the beginning of the creation the Spirit moved upon the water.
    33. So when the Spirit was moving upon the water, the creation was without grace;

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but after this world being created underwent the operation of the Spirit, it gained all the beauty of that grace, wherewith the world is illuminated. And that the grace of the universe cannot abide without the Holy Spirit the prophet declared when he said "Thou wilt take away Thy Spirit, and they will fail and be turned again into their dust. Send forth Thy Spirit, and they shall be made, and Thou wilt renew all the face of the earth."[1] Not only, then, did he teach that no creature can stand without the Holy Spirit, but also that the Spirit is the Creator of the whole creation.
    34. And who can deny that the creation of the earth is the work of the Holy Spirit, Whose work it is that it is renewed? For if they desire to deny that it was created by the Spirit, since they cannot deny that it must be renewed by the Spirit, they who desire to sever the Persons must maintain that the operation of the Holy Spirit is superior to that of the Father and the Son, which is far from the truth; for there is no doubt that the restored earth is better than it was created. Or if at first, without the operation of the Holy Spirit, the Father and the Son made the earth, but the operation of the Holy Spirit was joined on afterwards, it will seem that that which was made required His aid, which was then added. But far be it from any one to think this, namely, that the divine work should be believed to have a change in the Creator, an error brought in by Manicheus.[2]
    35. But do we suppose that the substance of the earth exists without the operation of the Holy Spirit, without Whose work not even the expanse of the sky endures? For it is written: "By the Word of the Lord were the heavens established, and all the strength of them by the Spirit of His Mouth."[3] Observe what he says, that all the strength of the heavens is to be referred to the Spirit. For how should He Who was moving[4] before the earth was made, be resting when it was being made?
    36. Gentile writers, following ours as it were through shadows, because they could not imbibe the truth of the Spirit, have pointed out in their verses that the Spirit within nourishes heaven and earth, and the glittering orbs of moon and stars.[5] So they deny not that the strength of creatures exists through the Spirit, are we who read this to deny it? But you think that they refer to a Spirit produced of the air. If they declared a Spirit of the air to be the Author of all things, do we doubt that the Spirit of God is the Creator of all things?
    37. But why do I delay with matters not to the purpose? Let them accept a plain proof that there can be nothing which the Holy Spirit can be said not to have made; and that it cannot be doubted that all subsists through His operation, whether Angels, Archangels, Thrones, or Dominions; since the Lord Himself, Whom the Angels serve, was begotten by the Holy Spirit coming upon the Virgin, as, according to Matthew, the Angel said to Joseph: "Joseph, thou son of David, fear not to take Mary thy wife, for that which shall be born of her is of the Holy Spirit."[1] And according to Luke, he said to Mary: "The Holy Spirit shall come upon thee."[2]
    38. The birth from the Virgin was, then, the work of the Spirit. The fruit of the womb is the work of the Spirit, according to that which is written: "Blessed art thou among women, and blessed is the Fruit of thy womb."[3] The flower from the root is the work of the Spirit, that flower, I say, of which it was well prophesied: "A rod shall go forth from the root of Jesse, and a flower shall rise from his root."[4] The root of Jesse the patriarch is the family of the Jews, Mary is the rod, Christ the flower of Mary, Who, about to spread the good odour of faith throughout the whole world, budded forth from a virgin womb, as He Himself said: "I am the flower of the plain, a lily of the valley."[5]
    39. The flower, when cut, keeps its odour, and when bruised increases it, nor if torn off does it lose it; so, too, the Lord Jesus, on the gibbet of the cross, neither failed when bruised, nor fainted when torn; and when He was cut by that piercing of the spear, being made more beautiful by the cob our of the outpoured Blood, He, as it were, grew comely again, not able in Himself to die, and breathing forth upon the dead the gift of eternal life. On this flower, then, of the royal rod the Holy Spirit rested.
    40. A good rod, as some think, is the Flesh of the Lord, which, raising itself from its earthly root to heaven, bore around the whole world the sweet-smelling fruits of religion, the mysteries of the divine generation, pouring grace on the altars of heaven.

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    41. So, then, we cannot doubt that the Spirit is Creator, Whom we know as the Author of the Lord's Incarnation. For who can doubt when you find in the commencement of the Gospel that the generation of Jesus Christ was on this wise: "When Mary was espoused to Joseph, before they came together she was found with child of [ex] the Holy Spirit."[1]
    42. For although most authorities read "de Spiritu," yet the Greek from which the Latins translated have "<greek>ec</greek> <greek>pneumatos</greek> <greek>agiou</greek>," that is, "ex Spiritu Sancto." For that which is" of" [ex] any one is either of his substance or of his power. Of his substance, as the Son, Who says: "I came forth of the Mouth of the Most High;"[2] as the Spirit, "Who proceedeth from the Father;"[3] of Whom the Son says: "He shall glorify Me, for He shall receive of Mine."[4] But of the power, as in the passage: "One God the Father, of Whom are all things."[5]
    43. How, then, was Mary with child of the Holy Spirit? If as of her substance, was the Spirit, then, changed into flesh and bones? Certainly not. But if the Virgin conceived as of His operation and power, who can deny that the Holy Spirit is Creator?
    44. How is it, too, that Job plainly set forth the Spirit as his Creator, saying: "The Spirit of God hath made me"?[6] In one short verse he showed Him to be both Divine and Creator. If, then, the Spirit is Creator, He is certainly not a creature, for the Apostle has separated the Creator and the creature, saying: "They served the creature rather than the Creator."[7]
    45. He teaches that the Creator is to be served by condemning those who serve the creature, whereas we owe our service to the Creator. And since he knew the Spirit to be the Creator, he teaches that we ought to serve Him, saying: "Beware of the dogs, beware of the evil workers, beware of the concision, for we are the circumcision who serve the Spirit of God."[8]
    46. But if any one disputes because of the variations of the Latin codices, some of which heretics have falsified, let him look at the Greek codices, and observe that it is there written: "<greek>oi</greek> <greek>pneumati</greek> <greek>Qeou</greek> <greek>latreuontes</greek>," which is, being translated, "who serve the Spirit of God."
    47. So, then, when the same Apostle says that we ought to serve the Spirit, who asserts that we must not serve the creature, but the Creator; without doubt he plainly shows that the Holy Spirit is Creator, and is to be venerated with the honour due to the eternal Godhead; for it is written: "Thou shalt worship the Lord thy God, and Him only shalt thou serve."[1]

CHAPTER VI.

To those who object that according to the words of Amos the Spirit is created, the answer is made that the word is there understood of the wind, which is often created, which cannot be said of the Holy Spirit, since He is eternal, and cannot be dissolved in death, or by an heretical absorption into the Father. But if they pertinaciously contend that this passage was written of the Holy Spirit, St. Ambrose points out that recourse must be had to a spiritual Interpretation, for Christ by His coming established the thunder, that is, the force of the divine utterances, and by Spirit is signified the human soul as also the flesh assumed by Christ. And since this was created by each Person of the Trinity, it is thence argued that the Spirit, Who has before been affirmed to be the Creator of all things, was the Author of the Incarnation of the Lord.
    48. Nor does it escape my notice that heretics have been wont to object that the Holy Spirit appears to be a creature, because many of them use as an argument for establishing their impiety that passage of Amos, where he spoke of the blowing of the wind, as the words of the prophet made clear. For you read thus: "Behold, I am He that establish the thunders, and create the wind [spirit],[2] and declare unto man his Christ, that make light and mist, and ascend upon high places, the Lord God Almighty is His Name."[3]
    49. If they make an argument of this, hat he said "spirit" was created, Esdras aught us that spirit is created, saying in the fourth book: "And upon the second day Thou madest the spirit of the firmament,"[4] yet, that we may keep to our point, is it not evident that in what Amos said the order of he passage shows that the prophet was speaking of the creation of this world?
    50. He begins as follows: "I am the Lord that establish the thunders and create he wind [spirit]." The order of the words

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itself teaches us; for if he had wished to speak of the Holy Spirit, he would certainly not have put the thunders in the first place. For thunder is not more ancient than the Holy Spirit; though they be ungodly, they still dare not say that. And then when we, see what follows concerning light and mist, is it not plain that what is said is to be understood of the creation of this world? For we know by every-day experience, that when we have storms on this earth, thunders come first, blasts of wind follow on, the sky grows black with mists, and light shines again out of the darkness. For the blasts of wind are also called "spirits," as it is written: "Fire and brimstone and the spirit of storm."[1]
    51. And that you might know that he called this "spirit," he says: "establishing thunders and creating the wind [spirit]." For these are often created, when they take place. But the Holy Spirit is eternal, and if any one dares to call Him a creature, still he cannot say that He is daily created like the blast of the wind. Then, again, Wisdom herself, speaking after the mystery of the assumed Body, says: "The Lord created Me."[2] Although prophesying of things to come, yet, because the coming of the Lord was predestined, it is not said "creates" but "created Me;" that men might believe that the Body of Jesus was begotten of the Virgin Mary, not often, but once only.
    52. And so, as to that which the prophet declared as it were of the daily working of God in the thunder and the creation of the wind, it would be impious to understand any such thing of the Holy Spirit, Whom the ungodly themselves cannot deny to exist from before the world. Whence with pious asseveration we testify that He always exists, and abides ever. For neither can He Who before the world was moving upon the waters begin to be visible after the world's creation; or else it would be allowable to suppose that there are many Holy Spirits, Who come into being by as it were a daily production. Far be it from any one to pollute himself with such impiety as to say that the Holy Spirit is frequently or ever created. For I do not understand why He should be frequently created; unless perchance they believe that He dies frequently and so is frequently created. But how can the Spirit of life die? If, then, He cannot die, there is no reason why He should be often created.
    53. But they who think otherwise fall into this sacrilege, that they do not distinguish the Holy Spirit; who think that the Word Which was sent forth returns to the Father, and the Spirit Which was sent forth is reabsorbed into God, so that there should be a reabsorption[1] and a kind of alternation of one changing himself into various forms; whereas the distinction between the Father, Son, and Holy Spirit always abiding and unchangeable, preserves the Unity of its power.
    54. But if any one thinks that the word of the prophet is to be explained with reference to the Holy Spirit, because it is said, "declaring unto men His Christ,"[2] he will explain it more easily of the Lord's Incarnation. For if it troubles you that he said Spirit, and therefore you think that this cannot well be explained of the mystery of the taking of human nature, read on in the Scriptures and you will find that all agrees most excellently with Christ, of Whom it is thoroughly fitting to think that He established the thunders by His coming, that is, the force and sound of the heavenly Scriptures, by the thunder, as it were, of which our minds are struck with astonishment, so that we learn to be afraid, and pay respect to the heavenly oracles.
    55. Lastly, in the Gospel the brothers of the Lord were called Sons of Thunder; and when the voice was uttered of the Father, saying, "I have both glorified it and will glorify it again,"[3] the Jews said that it thundered on Him. For although they could not receive the grace of the truth, yet they confessed unwillingly, and in their ignorance were speaking mysteries, so that there resulted a great testimony of the Father to the Son. And in the Book of Job, too, the Scripture says: "And who knows when He will make the power of His thunder?"[4] Certainly if these words pertained to the thunders of the heavens, he would have said that their force was already made, not about to be made.
    56. Therefore he referred the thunders to the words of the Lord, the sound of which went out into all the earth, and we understand the word "spirit" in this place of the soul, which He took endowed with reason and perfect;[5] for Scripture often designates

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the soul of man by the word spirit, as you read: "Who creates the spirit of man within him."[1] So, too, the Lord signified His Soul by the word Spirit, when He said: "Into Thy hands I commend My Spirit."[2]
    57. And that you might know that he spoke of the coming down of Jesus, he added that He declared His Christ to men for in His baptism He declared Him, saying: "Thou art My beloved Son, in Whom I am well pleased."[3] He declared Him on the mount, saying: "This is My beloved Son, hear ye Him. "[4] He declared Him in His Passion, when the sun hid itself, and sea and earth trembled. He declared Him in the Centurion, who said: "Truly this was the Son of God."[5]
    58. We ought, then, to take this whole passage either to be simply to be understood of that state in which we here live and breathe, or of the mystery of the Lord's Body; for if here it had been stated that the Holy Spirit was created, undoubtedly Scripture would elsewhere have declared the same, as we often read of the Son of God, Who according to the flesh was both made and created.
    59. But it is fitting that we should consider His Majesty in the very fact of His taking flesh for us, that we may see His divine power in the very taking of the Body. For as we read that the Father created the mystery of the Lord's Incarnation, the Spirit too created it; and so too we read that Christ Himself created His own Body. For the Father created it, as it is written: "The Lord created Me,"[6] and in another place, "God sent His Son, made of a woman, made under the law."[7] And the Spirit created the whole mystery, according to that which we read, for "Mary was found with child of the Holy Spirit."[8]
    60. You find, then, that the Father created and the Spirit created; learn, too, that the Son of God also created, when Solomon says: "Wisdom hath made herself a house."[9] How, then, can the Holy Spirit Who created the mystery of the Lord's Incarnation, which is above all created things, be Himself a creature? 
    61. As we have shown above[10] generally that the Holy Spirit is our Creator according to the flesh in the outer man, let us now show that He is our Creator also according to the mystery of grace. And as the Father creates, so too does the Son create, and so too the Holy Spirit creates, as we read in the words of Paul: "For it is the gift of God, not of works, test any one should boast. For we are His workmanship created in Christ Jesus in good works."[1]

CHAPTER VII.

The Holy Spirit is no less the author of spiritual creation or regeneration than the Father and the Son. The excellence of that creation, and wherein it consists. How we are to understand holy Scripture, when it attributes a body or members to God.
    62. So, then, the Father creates in good works, and the Son also, for it is written: "But as many as received Him, to them gave He power to become the sons of God, even to them who believe on His Name; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God."[2]
    63. In like manner the Lord Himself also testifies that we are born again of the Spirit according to grace, saying: "That which is born of the flesh is flesh, because it is born of flesh; and that which is born of the Spirit is spirit, because God is Spirit. Marvel not that I said unto you, Ye must be born again. The Spirit breatheth[3] where He willeth, and thou hearest His voice, but knowest not whence He cometh or whither He goeth, so is every one who is born of the Spirit."
    64. It is then clear that the Holy Spirit is also the Author of the grace of the Spirit, since we are created according to God, that we may be made the sons of God. So when He has taken us into His kingdom by the adoption of holy regeneration, do we deny Him that which is His? He has made us heirs of the new birth from above, do we claim the heritage and reject its Author? But the benefit cannot remain

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when its Author is shut out; the Author is not without the gift, nor the gift without the Author. If you claim the grace, believe the power; if you reject the power, do not ask for the grace. He who has denied the Spirit has at the same time denied the gift. For if the Author be of no account how can His gifts be precious?  Why do we grudge the gifts we ourselves receive, diminish our hopes, repudiate our dignity, and deny our Comforter?
    65. But we cannot deny Him. Far be it from us to deny that which is so great, since the Apostle says: "But ye brethren, like Isaac, are the children of promise, but as then, he that is born after the flesh persecutes him that is after the Spirit."[1] Again certainly is understood from what has gone before, is born after the Spirit. He then who is born after the Spirit is born after God. Now we are born again when we are renewed in our inward affections and lay aside the oldness or the outer man. And so the Apostle says again: "But be ye renewed in the spirit of your mind, and put on the new man which is created according to God in truth and righteousness and holiness."[2] Let them hear how the Scripture has signified the unity of the divine operation. He who is renewed in the spirit of his mind has put on the new man, which is created according to God.
    66. That more excellent regeneration is then the work of the Holy Spirit; and the Spirit is the Author of that new man which is created after the image of God, which no one will doubt to be better than this outer man of ours. Since the Apostle has pointed out that the one is heavenly, the other earthly, when he says: "As is the heavenly, such also are the heavenly."[3]
    67. Since, then, the grace of the Spirit makes that to be heavenly which it can create earthy, we ought to observe by reason though we be without instances. For in a certain place holy Job says: "As the Lord liveth, Who thus judgeth me, and the Almighty, Who hath brought my soul to bitterness (for the Spirit of God which is in my nostrils)."[4] He certainly did not here signify by His Spirit the vital breath and bodily breathing passages, but signifies the nostrils of the inner man within him, wherewith he gathered in the fragrance of eternal life, and drew in the grace of the heavenly ointment as with a kind of twofold sense.
   68. For there are spiritual nostrils, as we read, which the spouse of the Word has, to whom it is said: "And the smell of thy nostrils; "[1] and in another place: "The Lord smelled a smell of sweetness."[2] There are, then, as it were, inward members of a man, whose hands are considered to be in action, his ears in hearing, his feet in a kind of progress in a good work. And so from what is done we gather as it were figures of the members, for it is not suitable for us to imagine anything in the inner man after a fleshly manner.
    69. And there are some who suppose that God is fashioned after a bodily manner, when they read of His hand or finger, and they do not observe that these things are written not because of any fashion of a body, since in the Godhead are neither members nor parts, but are expressions of the oneness of the Godhead, that we may believe that it is impossible for either the Son or the Holy Spirit to be separated from God the Father; since the fulness of the Godhead dwells as it were bodily in the substance of the Trinity. For this reason, then, is the Son also called the Right Hand of the Father, as we read: "The Right Hand of the Lord hath done mighty things, the Right Hand of the Lord hath exalted me."[3]

CHAPTER VIII.

St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons.
    70. But what wonder is it if foolish men question about words, when they do so even about syllables?  For some think that a distinction should be made and that God should be praised in the Spirit, but not with the Spirit, and consider that the greatness of the Godhead is to be estimated from one syllable or some custom, arguing that if they consider that God should be glorified in the Spirit, they point to some office of the Holy Spirit, but that if they say that God receives glory or power with the Spirit, they seem to imply some association and communion of the Father, the Son, and the Holy Spirit.
   71. But who can separate what is in-

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capable of separation?  who can divide that association which Christ shows to be inseparable? "Go," says He, "baptize all nations in the Name of the Father and of the Son and of the Holy Spirit."[1] Has He changed either a word or a syllable here concerning the Father or the Son or the Holy Spirit?  Certainly not. But He says, in the Name of the Father and of the Son and of the Holy Spirit. The expression is the same for the Spirit as for the Father and for Himself. From which is inferred not any office of the Holy Spirit, but rather a sharing of honour or of working when we say "in the Spirit."
    72. Consider, too, that this opinion of yours tends to the injury of the Father and the Son, for the latter did not say, "with the Name of the Father and of the Son, and of the Holy Spirit," but in the Name, and yet not any office but the power of the Trinity is expressed in this syllable,
    73. Lastly, that you may know that it is not a syllable which prejudices faith, but faith which commends a syllable, Paul also speaks in Christ. Christ is not less, because Paul spoke in Christ, as you find: "We speak before God in Christ."[2] As, then, the Apostle says that we speak in Christ, so, too, is that which we speak in the Spirit; as the Apostle himself said: "No man saith Lord Jesus, except in the Holy Spirit."[3] So, then, in this place not any subjection of the Holy Spirit, but a connection of grace is signified.
    74. And that you may know that distinction does not depend upon a syllable, he says also in another place: "And these indeed were you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and in the Spirit of our God."[4] How many instances of this I can bring forward. For it is written: "Ye are all one in Christ Jesu's,"[5] and elsewhere: "To those sanctified in Christ Jesus,"[6] and again: "That we might be the righteousness of God in Him,"[7] and in another place: "Should fall from the chastity which is in Christ Jesus."[8]
    75. But what am I doing? For while I say that like things are written of the Son as of the Spirit, I am rather leading on to this, not that because it is written of the Son, therefore it would appear to be reverently written of the Holy Spirit, but that because the same is written of the Spirit, therefore men allege that the Son's honour is lessened because of the Spirit. For say they, Is it written of God the Father? 
    76. But let them learn that it is also said of God the Father: "In the Lord I will praise the word;"[1] and elsewhere: "In God we will do mighty deeds;"[2] and "My remembrance shall be ever in Thee;"[3] and "In Thy Name will we rejoice;"[4] and again in another place: "That his deeds may be manifested, that they are wrought in God;"[5] and Paul:" In God Who created all things;"[6] and again: "Paul and Silvanus and Timotheus to the Church of the Thessalonians in God the Father and the Lord Jesus Christ;"[7] and in the Gospel: "I in the Father and the Father in Me," and "the Father that dwelleth in Me."[8] It is also written: "He that glorieth let him glory in the Lord;"[9] and in another place: "Our life is hid with Christ in God."[10] Did he here ascribe more to the Son than to the Father in saying that we are with Christ in God?  or does our state avail more than the grace of the Spirit, so that we can be with Christ and the Holy Spirit cannot?  And when Christ wills to be with us, as He Himself said: "Father, I will that they whom Thou hast given Me be with Me where I am,"[11] would He disdain to be with the Spirit? For it is written: "Ye coming together and my spirit with the power of the Lord Jesus."[12] Do we then come together in the power of the Lord, and dare to say that the Lord Jesus would not be willing to come together with the Spirit Who does not disdain to come together with us? 
    77. So the Apostle thinks that it makes no difference which particle you use. For each is a conjunctive particle, and conjunction does not cause separation, for if it divided it would not be called a conjunction.
    78. What, then, moves yon to say that to God the Father or to His Christ there is glory, life, greatness, or power, in the Holy Spirit, and to refuse to say with the Holy Spirit?  Is it that you are afraid of seeming to join the Spirit with the Father and the Son?  But hear what is written of the Spirit: "For the law of the Spirit is life in Christ Jesus."[13] And in another place God the Father says: "They shall worship Thee, and in Thee they shall make supplication." [14] God the Father says that we ought to pray in Christ; and do you think that it is any derogation to the Spirit if the glory of Christ is said to be in Him? 

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    79. Hear that what you are afraid to acknowledge of the Spirit, the Apostle did not fear to claim for himself; for he says: "To be dissolved and to be with Christ is much better."[1] Do you deny that the Spirit, through Whom the Apostle was made worthy of being with Christ, is with Christ? 
    80. What, then, is the reason that you prefer saying that God or Christ is glorified in the Spirit rather than with the Spirit?  Is it because if you say in the Spirit, the Spirit is declared to be less than Christ?  Although your making the Lord greater or less is a matter which can be refuted, yet since we read, "For Christ was made sin for us, that we might be the righteousness of God in Him,"[2] He is found chiefest in Whom we are found most low. So, too, elsewhere you read, "For in Him all things consist,"[3] that is, in His power. And the things which consist in Him cannot be compared to Him, because they receive from His power the substance whereby they consist.
    81. Do you then understand that God so reigns in the Spirit that the power of the Spirit, as a kind of source of substance, imparts to God the origin of His rule? But this is impious. And so our predecessors[4] spoke of the unity of power of the Father, the Son, and the Holy Spirit, when they said that the glory of Christ was with the Spirit, that they might declare their inseparable connection.
    82. For how is the Holy Spirit separated from the Son, since "the Spirit Himself beareth witness with our spirit that we are sons of God, and if sons, also heirs, heirs, indeed, of God and joint-heirs with Christ."[5] Who, then, is so foolish as to wish to dissever the eternal conjunction of the Spirit and Christ, when the Spirit by Whom we are made joint-heirs with Christ conjoins even what is severed.
    83. "If so be," he says, "we suffer with Him, that we may be also glorified together." 6 If we then shall be glorified together with Christ through the Spirit, how do we refuse to admit that the Spirit Himself is glorified together with Christ?  Do we dissociate the life of Christ and of the Holy Spirit when the Spirit says that we shall live together with the Son of God?  For the Apostle says: "If we be dead with Christ we believe that we shall also live with Him;" and then again: "For if we suffer with Him we shall also live with Him, and not only shall we live with Him, but shall be also glorified with Him, and not only be glorified but shall also reign with Him."[1]
    84. No division, then, is implied in those particles, for each is a particle of conjunction. And lastly, we often find in holy Scripture the one inserted and the other understood, as it is written: "I will enter into Thy house in whole burnt-offerings,"[2] that is, "with whole burnt-offerings;" and in another place: "He brought them forth in silver and gold,"[3] that is, "with silver and gold." And elsewhere the Psalmist says: "Wilt Thou not go forth with us in our hosts?"[4] for that which is really meant, "with our hosts." So, then, in the use of the expression no lessening of honour can be implied, and nothing ought to be deduced derogatory to the honour of the Godhead, it is necessary that with the heart man should believe unto righteousness, and that out of the faith of the heart confession should be made in the mouth unto salvation. But they who believe not with the heart spread what is derogatory with their mouth.

CHAPTER IX.

A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say,
    Him are all things is applicable to the Father, so may all things are    through Him and in Him also be said of Him.
    85. Another similar passage is that which they say implies difference, where it is written: "But to us there is one Father, of Whom are all things and we unto Him, and one Lord Jesus Christ, through Whom are all things, and we through Him."[4] For they pretend that when it is said "of Him," the matter is signified, when "through Him, either the instrument of the work or some office, but when it is said "in Him," either the place or the time in which all things that are made are seen.
    86. So, then, their desire is to prove that there is some difference of substance, being anxious to make a distinction between as it were the instrument, and the proper worker or author, and also between time or place and the instrument. But is the Son, then, alien as regards His Nature from the Father, because an instrument is alien from the

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worker or author?  or is the Son alien from the Spirit, because either time or place is not of the same class as an instrument? 
    87. Compare now our assertions. They will have it that matter is of God as though of the nature of God, as when you say that a chest is made of wood or a statue of stone; that after this fashion matter has come forth from God, and that the same matter has been made by the Son as if by some sort of instrument; so that they declare that the Son is not so much the Artificer as the instrument of the work; and that all things have been made in the Spirit, as if in some place or time; they attribute each part severally to each Person severally and deny that all are in common.
    88. But we show that all things are so of God the Father, that God the Father has suffered no loss because all things are either through Him or in Him, and yet all things are not of Him as if of matter; then, too, that all things are through the Lord the Son, so that He is not deprived of the attribute that all things are of the Son and in Him; and that all things are in the Spirit, so that we may teach that all things are through the Spirit, and all things from the Spirit.
    89. For these particles, like those of which we have spoken before, imply each other. For the Apostle did not so say, All things are of God, and all things are through the Son, as to signify that the substance of--the Father and the Son could be severed, but that he might teach that by a distinction without confusion the Father is one, the Son another. Those particles, then, are not as it were in opposition to each other, but are as it were allied and agreed, so as often to suit even one Person, as it is written: "For of Him, and through Him, and in Him are all things."[1]
    90. But if you really consider whence the passage is taken you will have no doubt that it is said of the Son. For the Apostle says, according to the prophecy of Isaiah, "Who hath known the mind of the Lord, or who hath been His counsellor?"[2] And he adds: "For of Him and in Him are all things." Which Isaiah had said of the Artificer of all, as you read: "Who hath measured out the water with his hand, and the heaven with a span, and all the earth with his closed hand?  Who hath placed the mountains in scales and the hills in a balance?  Who hath known the mind of the Lord, or who hath been His counsellor?"[3]
    91. And the Apostle added: "For of Him, and through Him, and in Him are all things." What is "of Him"? That the nature of everything is of His will, and He is the Author of all things which have come into being. "Through Him" means what?  That the establishment and continuance of all things is His girl. What is "in Him"? That all things by a wonderful kind of longing and unspeakable love look upon the Author of their life, and the Giver of their graces and functions, according to that which is written: "The eyes of all look unto Thee," and "Thou openest Thine hand and fillest every living creature with Thy good pleasure."[1]
    93. And of the Father, too, you may rightly say "of Him," for of Him was the operative Wisdom, Which of His own and the Father's will gave being to all things which were not. "Through Him," because all things were made through His Wisdom. "In Him," because He is the Fount of substantial Life, in Whom we live and move and have our being.
    93. Of the Spirit also, as being formed by Him, strengthened by Him, established in Him, we receive the gift of eternal life.
    94. Since, then, these expressions seem suitable either to the Father or the Son or the Holy Spirit, it is certain that nothing derogatory is spoken of in them, since we both say that many things are of the Son, and many through the Father, as you find it said of the Son: "That we may be increased through all things in Him, Who is Christ the Head, from Whom," says he, "the whole body, flamed and knit together through every joint of the supply for the measure of every part, maketh increase of the body unto the building up of itself in love."[2] And again, writing to the Colossians of those who have not the knowledge of the Son of God, he says: "Because they hold not the Head, from Whom all the body being supplied and joined together through joints and bands, increaseth to the increase of God."[3] For we said above that Christ is the Head of the Church. And in another place you read: "Of His fulness have all we received."[4] And the Lord Himself said: "He shall take of Mine and show it unto you."[5] And before, He said: "I perceive that virtue is gone out of Me."[6]
    95. In like manner that you may recognize the Unity, it is also said of the Spirit: "For he that soweth in the Spirit shall of the Spirit

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reap eternal life."[1] And John says: "Hereby we know that He is in us because He hath given us of His Spirit."[2] And the Angel says: "That Which shall be born of her is of the Holy Spirit."[3] And the Lord says: "That which is born of the Spirit is Spirit."[4]
    96. So, then, as we read that all things are of the Father, so, too, that all things can be said to be of the Son, through Whom are all things; and we are taught by proof that all things are of the Spirit in Whom are all things.
    97. Now let us consider whether we can teach that anything is through the Father. But it is written: "Paul the servant of Christ through the will of God;"[5] and elsewhere: "Wherefore thou art now not a servant but a son, and if a son an heir also through God;"[6] and again: "As Christ rose from the dead by the glory of God."[7] And elsewhere God the Father says to the Son: "Behold proselytes shall come to Thee through Me."[8]
    98. You will find many other passages, if you look for things done through the Father. Is, then, the Father less because we read that many things are in the Son and of the Son, and find in the heavenly Scriptures very many things done or given through the Father?
    99. But in like manner we also read of many things done through the Spirit, as you find: "But God hath revealed them to us through His Spirit;"[9] and in another place: "Keep the good deposit through the Holy Spirit;"[10] and to the Ephesians: "to be strengthened through His Spirit;"[11] and to the Corinthians: "To another is given through the Spirit the word of wisdom;"[12] and in another place: "But if through the Spirit ye mortify the deeds of the flesh, ye shall live;"[13] and above: "He Who raised Christ from the dead shall also quicken your mortal bodies through the indwelling of His Spirit in you."[14]
    100. But perhaps some one may say, Show me that we can read expressly that all things are of the Son, or that all things are of the Spirit. But I reply, Let them also show that it is written that all things are through the Father. But since we have proved that these expressions suit either the Esther or the Son or the Holy Spirit, and that no distinction of the divine power can arise from particles of this kind, there is no doubt but that all things are of Him through Whom all things are; and that all things are through Him through Whom all are; and that we must understand that all things are through Him or of Him in Whom all are. For every creature exists both of the will. and through the operation and in the power of the Trinity, as it is written: "Let Us make man after Our image and likeness;"[1] and elsewhere: "By the word of the Lord were the heavens established, and all their power by the Spirit of His mouth."[2]

                          CHAPTER X.

Being about to prove that the will, the calling, and the commandment of the Trinity is one, St. Ambrose shows that the Spirit called the Church exactly as the Father and the Son did, and proves this by the selection of SS. Paul and Barnabas, and especially by the mission of St. Peter to Cornelius. And by the way he points out how in the Apostle's vision the calling of the Gentiles was shadowed forth, who having been before like wild beasts, now by the operation of the Spirit lay aside that wildness. Then having quoted other passages in support of this view, he shows that in the case of Jeremiah cast into a pit by Jews, and rescued by Abdemelech, is a type of the slighting of the Holy Spirit by the Jews, and of His being honoured by the Gentiles.
    101. And not only is the operation of the Father, Son, and Holy Spirit everywhere one but also there is one and the same will, calling, and giving of commands, which one may see in the great and saving mystery of the Church. For as the Father called the Gentiles to the Church, saying: "I will call her My people which was not My people, and her beloved who was not beloved;"[3] and elsewhere: "My house shall be called a house of prayer for all nations,"[4] so, too, the Lord Jesus said that Paul was chosen by Him to call forth and gather together the Church, as you find it said by the Lord Jesus to Ananias: "Go, for he is a chosen vessel unto Me to bear My name before all nations."[5]
    102. As, then, God the Father called the Church, so, too, Christ called it, and so, too, the Spirit called it, saying: "Separate Me Paul and Barnabas for the work to which I have called them." "So," it is added, "having fasted and prayed, they laid hands on them and sent them forth. And they, being sent forth by the Holy Spirit, went down to Seleucia."[6] So Paul received the apostle-

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ship by the will not only of Christ, but also of the Holy Spirit, and hastened to gather together the Gentiles.
    103. And not only Paul, but also, as we read in the Acts of the Apostles, Peter. For when he had seen in his prayer heaven opened and a certain vessel tied at the four corners, as it were a sheet in which were all kinds of four-fooled beasts and wild beasts and fowls of the air, "a voice came to him saying, Arise, Peter, kill and eat. And Peter said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God hath cleansed call not thou common. And this was done three times, and the vessel was received back into heaven."[1] And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, "Lo, men are seeking thee, rise therefore, and go down and go with them; doubt not, for I have sent thee."[2]
    104. How clearly did the Holy Spirit express His own power I First of all in that He inspired him who was praying, and was present to him who was entreating; then when Peter, being called, answer
"Lord," and so was found worthy of a second message, because he acknowledged the Lord. But the Scripture declares Who that Lord was, for He Whom he had answered spoke to him when he answered. And the following words show the Spirit clearly revealed, for He Who formed the mystery made known the mystery.
    105. Notice, also, that the appearance of the mystery three times repeated expressed the operation of the Trinity. And so in the mysteries[3] the threefold question is put, and the threefold answer made, and no one can be cleansed but by a threefold confession. For which reason, also, Peter in the Gospel is asked three times whether he loves the Lord, that by the threefold answer the bonds of the guilt he had contracted by denying the Lord might be loosed.
    106. Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter: "For the eyes of the Lord are over the faithful of the earth."[4] Nor is it without a purpose that when He had said before, "What God hath cleansed call not thou common,"[1] the Holy Spirit came upon the Gentiles to purify them, when it is manifest that the operation of the Spirit is a divine operation. But Peter, when sent by the Spirit, did not wait for the command of God the Father, but acknowledged that that message was from the Spirit Himself, and the grace that of the Spirit Himself, when he said: "If, then, God has granted them the same grace as to us, who was I that I should resist God?"
    107. It is, then, the Holy Spirit Who has delivered us from that Gentile impurity. For in those kinds of four-fooled creatures and wild beasts and birds there was a figure of the condition of man, which appears clothed with the bestial ferocity of wild beasts unless it grows gentle by the sanctification of the Spirit. Excellent, then, is that grace which changes the rage of beasts into the simplicity of the Spirit: "For we also were aforetime foolish, unbelieving, erring, serving divers lusts and pleasures. But now by the renewing of the Spirit we begin to be heirs of Christ, and joint-heirs with the Angels."[2]
    108. Therefore the holy prophet David, seeing in the Spirit that we should from wild beasts become like the dwellers in heaven, says, "Rebuke the wild beasts of the wood,"[3] evidently signifying, not the wood disturbed by the running of wild beasts, and shaken with the roaring of animals, but that wood of which it is written: "We found it in the fields of the wood."[4] In which, as the prophet said: "The righteous shall flourish as the palm-tree, and shall be multipled as the cedar which is in Libanus."[5] That wood which, shaken in the tops of the trees spoken of in prophecy, shed forth the nourishment of the heavenly Word. That wood into which Paul entered indeed as a ravening wolf, but went forth as a shepherd, for "their sound is gone out into all the earth."[6]
    109. We then were wild beasts, and therefore the Lord said: "Beware of false prophets, which come in sheep's clothing, but inwardly are ravening wolves."[7] But now, through the Holy Spirit, the rage of lions, the spots of leopards, the craft of foxes, the rapacity of wolves, have passed away from our feelings; great, then, is the grace which has changed earth to heaven, that the conversation of us, who once were wandering as wild beasts in the woods, might be in heaven.[8]

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    110. And not only in this place, but also elsewhere in the same book, the Apostle Peter declared that the Church was built by the Holy Spirit. For you read that he said: "God, Which knoweth the hearts of men, bare witness, giving them the Holy Spirit, even as also to us; and He made no distinction between us and them, purifying their hearts by faith."[1] In which is to be considered, that as Christ is the Cornerstone, Who joined together both peoples into one, so, too, the Holy Spirit made no distinction between the hearts of each people, but united them.
    111. Do not, then, like a Jew, despise the Son, Whom the prophets foretold; for you would despise also the Holy Spirit, you would despise Isaiah, you would despise Jeremiah, whom he who was chosen of the Lord raised with rags and cords from the pit of that Jewish abode.[2] For the people of the Jews, despising the word of prophecy, had cast him into the pit. Nor was there found any. one of the Jews to draw the prophet out, but one Ethiopian Abdemelech, as the Scripture testifies.
    112. In which account is a very beautiful figure, that is to say, that we, sinners of the Gentiles, black beforehand through our transgressions, and aforetime fruitless, raised from the depth the word of prophecy which the Jews had thrust down, as it were, into the mire of their mind and carnality. And therefore it is written: "Ethiopia shall stretch out her hand unto God."[3] In which is signified the appearance of holy Church, who says in the Song of Songs: "I am black and comely, O daughters of Jerusalem;"[4] black through sin, comely through grace; black by natural condition, comely through redemption, or certainly, black with the dust of her labours. So she is black while fighting, is comely when she is crowned with the ornaments of victory.
    113. And fittingly is the prophet raised by cords, for the faithful writer said: "The lines are fallen unto me in pleasant places."[5] And fittingly with rags; for the Lord Himself, when those who had been first invited to the marriage made excuse, sent to the partings of the highways, that as many as were found, both bad and good, should be invited to the marriage. With these rags, then, He lifted the word of prophecy from the mire.

                           CHAPTER XI.

We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed m Scripture to the Spirit, and also to the Son. The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we read that the Father, the Son, and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth the deep things of God is not a mark of ignorance, since the Father and the Son are likewise said to search, and Paul, although chosen by Christ, yet was taught by the Spirit.
    114. And you, too, shall be Abdemelech,[1] that is, chosen by the Lord, if you raise the Word of God from the depth of Gentile ignorance; if you believe that the Son of God is not deceived, that nothing escapes His knowledge, that He is not ignorant of what is going to be. And the Holy Spirit also is not deceived, of Whom the Lord says: "But when He, the Spirit of Truth, shall come, He shall lead you into all truth."[2] He Who says all passes by nothing, neither the day nor the hour, neither things past nor things to come.
    115. And that you may know that He both knows all things, and foretells things to come, and that His knowledge is one with that of the Father and the Son, hear what the Truth of God says concerning Him: "For He shall not speak from Himself, but what things He shall hear shall He speak, and He shall declare unto you the things that are to come."[3]
    116. Therefore, that you may observe that He knows all things, when the Son said: "But of that day and hour knoweth no one, not even the Angels of heaven,"[4] He excepted the Holy Spirit. But if the Holy Spirit is excepted from ignorance, how is the Son of God not excepted?
    117. But you say that He numbered the Son of God also with the Angels. He numbered the Son indeed, but He did not number the Spirit also. Confess, then, either that the Holy Spirit is greater than the Son of God, so as to speak now not only as an Arian, but even as a Photinian,[5] or acknowledge to what yon ought to refer it that He said that the Son knew not. For as man He could [in His human nature] be numbered with creatures Who were created.

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    118. But if you are willing to learn that the Son of God knows all things, and has foreknowledge of all, see that those very things which you think to be unknown to the Son, the Holy Spirit received from the Son. He received them, however, through Unity of Substance, as the Son received from the Father. "He," says He, "shall glorify Me, for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine therefore said I, He shall receive of Mine, and shall declare it unto you."[1] What, then, is more clear than this Unity? What things the Father hath pertain to the Son; what things the Son hath the Holy Spirit also has received.
    119. Yet learn that the Son knows the day of judgment. We read in Zechariah: "And the Lord my God shall come, and all the saints with Him. In that day there shall not be light, but cold and frost, and it shall be one day, and that day is known unto the Lord."[2] This day, then, was known unto the Lord, Who shall come with His saints, to enlighten us by His second Advent.
    120. But let us continue the point which we have commenced concerning the Spirit. For in the passage we have brought forward you find that the Son says of the Spirit: "He shall glorify Me." So, then, the Spirit glorifies the Son, as the Father also glorifies Him, but the Son of God also glorifies the Spirit, as we said above. He, then, is not weak who is the cause of the mutual glory through the Unity of the Eternal Light, nor is He inferior to the Spirit, of Whom this is true that He is glorified by the Spirit.
    122. And you too shall be chosen, if you believe that the Spirit spoke that which the Father spoke, and which the Son spoke. Paul, in fine, was therefore chosen because he so believed and so taught, since, as it is written, God "hath revealed to us by His Spirit that which eye hath not seen, nor ear heard, nor hath entered into the heart of man, the things which God hath prepared for them that love Him."[3] And therefore is He called the Spirit of revelation, as you read: "For God giveth to those who thus prepare themselves the Spirit of wisdom and revelation, that He may be known."[4]
    123. There is, then, a Unity of knowledge, since, as the Father, Who gives the Spirit of revelation, reveals, so also the Son reveals, for it is written: "No one knoweth the Son save the Father, neither doth any one know the Father save the Son, and he to whom the Son shall will to reveal Him."[1] He said more concerning the Son, not because He has more than the Father, but lest He should be supposed to have less. And not unfittingly is the Father thus revealed by the Son, for the Son knows the Father even as the Father knows the Son.
    124. Learn now that the Spirit too knows God the Father, for it is written that, "As no one knoweth the things of a man, save the spirit which is in him, so too the things of God no one knoweth save the Spirit of God." "No one," he says, "knoweth save the Spirit of God."[2] Is, then, the Son of God excluded? Certainly not, since neither is the Spirit excluded, when it is said: "And none knoweth the Father, save the Son."
    125. Therefore the Father, Son, and Holy Spirit are of one nature and of one knowledge. And the Spirit is not to be numbered with all things which were made by the Son, since He knew the Father, Whom (as it is written) who can know save the Son? But the Holy Spirit knows also. What then? When the totality of created things is spoken of, it follows that the Holy Spirit is not included.
    126. Now I should like them to answer what it is in man which knows the things of a man. Certainly that must be reasonable which surpasses the other powers of the soul, and by which the highest nature of man is estimated. What, then, is the Spirit, Who knows the deep things of God, and through Whom Almighty God is revealed? Is He inferior in the fulness of the Godhead Who is proved even by this instance to be of one substance with the Father? Or is He ignorant of anything Who knows the counsels of God, and His mysteries which have been hidden[3] from the beginning? What is there that He knows not Who knows all things that are of God? For "the Spirit searcheth even the deep things of God."[4]
    127. But lest you should think that He searches things unknown, and so searches that He may learn that which He knows not, it is stated first that God revealed them to us through His Spirit, and at the same time in order that you may learn that the Spirit knows the things which are revealed to us through the Spirit Himself, it is said subsequently: "For who among men knoweth the things of a man, save the

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spirit of the man which is in him? so, too, the things of God knoweth no one save the Spirit of God."[1] If, then, the spirit of a man knows the things of a man, and knows them before it searches, can there be anything of God which the Spirit of God knows not? Of Whom the Apostle said not without a purpose, "The things of God knoweth no one, save the Spirit of God;" not that He knows by searching, but knows by nature; not that the knowledge of divine things is an accident in Him, but is His natural knowledge.
    128. But if this moves you that He said "searcheth," learn that this is also said of God, inasmuch as He is the searcher of hearts and reins. For HimSelf said: "I am He that searcheth the heart and reins."[2] And of the Son of God you have also in the Epistle to the Hebrews: "Who is the Searcher of the mind and thoughts."[3] Whence it is clear that no inferior searches the inward things of his superior, for to know hidden things is of the divine power alone. The Holy Spirit, then, is a searcher in like manner as the Father, and the Son is a searcher in like manner, by the proper signification of which expression this is implied, that evidently there is nothing which He knows not, Whom nothing escapes.
    129. Lastly, he was chosen by Christ, and taught by the Spirit. For as he himself witnesses, having obtained through the Spirit knowledge of the divine secrets, he shows both that the Holy Spirit knows God, and has revealed to us the things which are of God, as the Son also has revealed them. And he adds: "But we received, not the spirit of this world, but the Spirit which is of God, that we might know the things that are given to us by God, which we also speak, not in persuasive words of man's wisdom, but in manifestation of the Spirit and in the power of God."[4]

                          CHAPTER XII.

After proof that the Spirit is the Giver of revelation equally with the Father and the Son, it is explained how the same Spirit does not speak of Himself; and it is shown that no bodily organs are to be thought of in Him, and that no inferiority is to be supposed from the fact of our reading that He hears, since the same
would have to be attributed to the Son, and indeed even to the Father, since He hears the Son. The Spirit then hears and glorifies the Son in the sense that He revealed Him to the prophets and apostles, by which the Unity of operation of the Three Persons is inferred; and, since the Spirit does the same works as the Father, the substance of each is also declared to be the same.
    130. IT has then been proved that like as God has revealed to us the things which are His, so too the Son, and so too the Spirit, has revealed the things of God. For our knowledge proceeds from one Spirit, through one Son to one Father; and from one Father through one Son to one Holy Spirit is delivered goodness and sanctification and the sovereign right of eternal power. Where, then, there is a manifestation of the Spirit, there is the power of God, nor can there be any distinction where the work is one. And therefore that which the Son says the Father also says, and that which the Father says the Son also says, and that which the Father and the Son say the Holy Spirit also says.
    131. Whence also the Son of God said concerning the Holy Spirit: "He shall not speak from Himself,"[1] that is, not without the participation of the Father and Myself. For the Spirit is not divided and separated, but speaks what He hears. He hears, that is to say, by unity of substance and by the property of knowledge. For He receives not hearing by any orifices of the body, nor does the divine voice resound with any carnal measures, nor does He hear what He knows not; since commonly in human matters hearing produces knowledge, and yet not even in men themselves is there always bodily speech or fleshly hearing. For "he that speaketh in tongues," it is said, "speaketh not to men but to God, for no one heareth, but in the Spirit he speaketh mysteries."[2]
    132. Therefore if in men hearing is not always of the body, do you require in God the voices of man's weakness, and certain organs of fleshly hearing, when He is said to hear in order that we may believe that He knows? For we know that which we have heard, and we hear beforehand that we may be able to know; but in God Who knows all things knowledge goes before hearing. So in order to state that the Son is not ignorant of what the Father wills, we say that He has heard; but in God there is no sound nor syllable, such as usually signify the indication of the will; but oneness of will is comprehended in hidden ways in God, but in us is shown by signs.
    133. What means, then, "He shall not speak from Himself"? This is, He shall not speak without Me; for He speaks the

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truth, He breathes wisdom. He speaks not without the Father, for He is the Spirit of God; He hears not from Himself, for all things are of God.
    134. The Son received all things from the Father, for He Himself said:" All things have been delivered unto Me from My Father."[1] All that is the Father's the Son also has, for He says again: "All things which the Father hath are Mine."[2] And those things which He Himself received by Unity of nature, the Spirit by the same Unity of nature received also from Him, as the Lord Jesus Himself declares, when speaking of His Spirit: "Therefore said I, He shall receive of Mine and shall declare it unto you."[3] Therefore what the Spirit says is the Son's, what the Son hath given is the Father's. So neither the Son nor the Spirit speaks anything of Himself. For the Trinity speaks nothing external to Itself.
    135. But if you contend that this is an argument for the weakness of the Holy Spirit, and for a kind of likeness to the lowliness of the body, you will also make it an argument to the injury of the Son, because the Son said of Himself: "As I hear I judge,"[4] and "The Son can do nothing else than what He seeth the Father doing."[5] For if that be true, as it is, which the Son said: "All things which the Father hath are Mine,"[6] and the Son according to the Godhead is One with the Father, One by natural substance, not according to the Sabellian[7] falsehood; that which is one by the property of substance certainly cannot be separated, and so the Son cannot do anything except what He has heard of the Father, for the Word of God endures forever,[8] nor is the Father ever separated from the operation of the Son; and that which the Son works He knows that the Father wills, and what the Father wills the Son knows how to work.
    136. Lastly, that one may not think that there is any difference of work either in time or in order between the Father and the Son, but may believe tim oneness of the same operation, He says: "The works which I do He doeth."[9] And again, that one may not think that there is any difference in the distinction of the works, but may judge that the will, the working, and the power of the Father and the Son are the same, Wisdom says concerning the Father: "For whatsoever things He doeth, the Son likewise doeth the same."[1] So that the action of neither Person is before or after that of the Other, but the same result of one operation. And for this reason the Son says that He can do nothing of Himself, because His operation cannot be separated from that of the Father. In like manner the operation of the Holy Spirit is not separated. Whence also the things which He speaks, He is said to hear from the Father.
    137. What if I demonstrate that the Father also hears the Son, as the Son too hears the Father? For you have it written in the Gospel that the Son says: "Father, I thank Thee that Thou heardest Me."[2] How did the Father hear the Son, since in the previous passage concerning Lazarus the Son spoke nothing to the Father? And that we might not think that the Son was heard once by the Father, He added: "And I knew that Thou hearest Me always."[3] Therefore the hearing is not that of subject obedience, but of eternal Unity.
    138. In like manner, then, the Spirit is said to hear from the Father, and to glorify the Son. To glorify, because the Holy Spirit taught us that the Son is the Image of the invisible God,[4] and the brightness of His glory, and the impress of His substance.[5] The Spirit also spoke in the patriarchs and the prophets, and, lastly, the apostles began then to be more perfect after that they had received the Holy Spirit. There is therefore no separation of the divine power and grace, for although "there are diversities of gifts, yet it is the same Spirit; and diversities of ministrations, yet the same Lord; and diversities of operations, yet the same God Who worketh all in all."[6] There are diversities of offices, not severances of the Trinity.
    139. Lastly, it is the same God Who worketh all in all, that you may know that there is no diversity of operation between God the Father and the Holy Spirit; since those things which the Spirit works, God the Father also works, "Who worketh all in all." For while God the Father worketh all in all, yet "to one is given through the Spirit the word of wisdom; to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; to another the gift of healings, in the one Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of

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tongues; to another the interpretation of sayings; but all these worketh one and the same Spirit, dividing to each one as He will."(1)
    140. There is then no doubt but that those things which the Father worketh, the Spirit worketh also. Nor does He work in accordance with a command, as he who hears in bodily fashion, but voluntarily, as being free in His own will, not the servant of the power of another. For He does not obey as being bidden, but as the giver He is the controller of His own gifts.
    141. Consider meanwhile whether you can say that the Spirit effects all things which the Father effects; for you cannot deny that the Father effects those things which the Holy Spirit effects; otherwise the Father does not effect all things, if He effects not those things which the Spirit also effects. But if the Father also effects those things which the Spirit effects, since the Spirit divides His operations, according to His own will, you must of necessity say, either that what the Spirit divides He divides according to His own will, against the will of God the Father; or if you say that the Father wills the same that the Holy Spirit wills, you must of necessity confess the oneness of the divine will and operation, even if you do it unwillingly, and, if not with the heart, at least with the mouth.
    142. But if the Holy Spirit is of one will and operation with God the Father, He is also of one substance, since the Creator is known by His works. So, then, it is the same Spirit, he says, the same Lord, the same God.(2) And if you say Spirit. He is the same; and if you say Lord, He is the same; and if you say God, He is the same. Not the same, so that Himself is Father, Himself Son, Himself Spirit [one and the selfsame Person]; but because both the Father and the Son are the same Power. He is, then, the same in substance and in power, for there is not in the Godhead either the confusion of Sabellius nor the division of Arius, nor any earthly and bodily change.

                              CHAPTER XIII.

Prophecy was not only from the Father and the Son but also from the Spirit; the authority and operation of the latter on the apostles is signified to be the same as Theirs; and so we are to understand that them is unity in the three points of authority, rule, and bounty; yet need no disadvantage be feared from that participation, since such does not arise in human friendship. Lastly, it is established that this is the inheritance of the apostolic faith from the fact that the apostles are described as having obeyed the Holy Spirit.
    143. TAKE, O sacred Emperor, another strong instance in this question, and one known to you: "In many ways and in divers manners, God spake to the fathers in the prophets."(1) And the Wisdom of God said: "I will send prophets and apostles."(2) And "To one is given," as it is written, "through the Spirit, the word of wisdom; to another, the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; to another, the gift of healings, in the one Spirit; to another, the working of miracles; to another, prophecy."(3) Therefore, according to the Apostle, prophecy is not only through the Father and the Son, but also through the Holy Spirit, and therefore the office is one, and the grace one. So you find that the Spirit also is the author of prophecies.
    144. The apostles also said: "It seemed good to the Holy Spirit and to us."(4) And when they say, "It seemed good," they point out not only the Worker of the grace, but also the Author of the carrying out of that which was commanded. For as we read of God: "It pleased God;" so, too, when it is said that, "It seemed good to the Holy Spirit," one who is master of his own power is portrayed.
    145. And how should He not be a master Who speaks what He wills, and commands what He wills, as the Father commands and the Son commands? For as Paul heard the voice saying to him, "I am Jesus, Whom thou persecutest,"(5) so, too, the Spirit forbade Paul and Silas to go into Bithynia. And as the Father spake through the prophets, so, too, Agabus says concerning the Spirit: "Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle."(6) And as Wisdom sent the apostles, saying, "Go ye into all the world and preach the Gospel,"(7) so, too, the Holy Spirit says: "Separate Me Barnabas and Saul for the work whereunto I have called them."(5) And so being sent forth by the Holy Spirit, as the Scripture points out farther on, they were distinguished in nothing from the other apostles, as though they were sent in one way by God the Father, in another way by Spirit.
    146. Lastly, Paul having been sent by the Spirit, was both a vessel of election on

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Christ's part, and himself relates that God wrought in him, saying: "For He that wrought for Peter unto the apostleship of the circumcision, wrought for me also unto the Gentiles."(1) Since, then, the Same wrought in Paul Who wrought in Peter, it is certainly evident that, since the Spirit wrought in Paul, the Holy Spirit wrought also in Peter. But Peter himself testifies that God the Father wrought in him, as it is stated in the Acts of the Apostles that Peter rose up and said to them: "Men and brethren, ye know that a good while ago God made choice amongst us that the Gentiles should hear the word of the Gospel from my mouth." See, then, in Peter God wrought the grace of preaching. And who would dare to deny the operation of Christ in him, since he was certainly elected and chosen by Christ, when the Lord said: "Feed My lambs."(2)
    147. The operation, then, of the Father, the Son, and the Holy Spirit is one, unless perchance you, who deny the oneness of the same operation upon the Apostle, think this; that the Father and the Spirit wrought in Peter, in whom the Son had wrought, as if the operation of the Son by no means sufficed for him to the attainment of the grace. And so the strength of the Father, of the Son, and of the Holy Spirit being as it were joined and brought together, the work was manifold, lest the operation of Christ alone should be too weak to establish Peter.
    148. And not only in Peter is there found to be one operation of the Father, the Son, and the Holy Spirit, but also in all the apostles the unity of the divine operation, and a certain authority over the dispensations of heaven. For the divine operation works by the power of a command, not in the execution of a ministry; for God, when He works, does not fashion anything by toil or art, but "He spake and they were made."(3) He said, "Let there be light, and there was light,"(4) for the effecting of the work is comprised in the commandment of God.
    149. We can, then, easily find, if we will consider, that this royal power is by the witness of the Scriptures attributed to the Holy Spirit; and it will be made clear that all the apostles were not only disciples of Christ, but also ministers of the Father, the Son, and the Holy Spirit. As also the teacher of the Gentiles tells us, when he says: "God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers; then miracles, the gift of healings, helps, governments, divers kinds of tongues."(1)
    150. See, God set apostles, and set prophets and teachers, gave the gift of healings, which you find above to be given by the Holy Spirit; gave divers kinds of tongues. But yet all are not apostles, all are not prophets, all are not teachers. Not all, says he, have the gift of healings, nor do all, says he, speak with tongues.(2) For the whole of the divine gifts cannot exist in each several man; each, according to his capacity, receives that which he either desires or deserves. But the power of the Trinity, which is lavish of all graces, is not like this weakness.
    151. Lastly, God set apostles. Those whom God set in the Church, Christ chose and ordained to be apostles, and sent them into the world, saying: "Go ye into all the world, and preach the Gospel to the whole creation. He that shall believe and be baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe. In My Name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they shall drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover."(3) You see the Father and Christ also set teachers in the Churches; and as the Father gives the gift of healings, so, too, does the Son give; as the Father gives the gift of tongues, so, too, has the Son also granted it.
    152. In like manner we have heard also above concerning the Holy Spirit, that He too grants the same kinds of graces. For it is said: "To one is given through the Spirit the gift of healings, to another divers kinds of tongues, to another prophecy."(4) So, then, the Spirit gives the same gifts as the Father, and the Son also gives them. Let us now learn more expressly what we have touched upon above, that the Holy Spirit entrusts the same office as the Father and the Son, and appoints the same persons; since Paul said: "Take heed to yourselves, and to all the flock in the which the Holy Spirit has made you overseers to rule the Church of God."(5)
    153. There is, then, unity of authority, unity of appointment, unity of giving. For if you separate appointment and power, what cause was there [for maintaining] that those whom Christ appointed as apostles, God the Father

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appointed, and the Holy Spirit appointed? unless, perhaps, as if sharing a possession or a right, They, like men, were afraid of legal prejudice, and therefore the operation was divided, and the authority distributed.
    154. These things are narrow and paltry, even between men, who for the most part, although they do not agree in action, yet agree in will. So that a certain person being asked what a friend is, answered, "A second self." If, then, a man so defined a friend as to say, he was a second self, that is to say, through a oneness of love and good-will, how much more ought we to esteem the oneness of Majesty, in the Father, the Son, and the Holy Ghost, when by the same operation and divine power, either the unity, or certainly that which is more, the <greek>tautoths</greek>, as it is called in Greek, is expressed, for <greek>tauto</greek> signifies "the same," so that the Father, the Son, and the Holy Spirit have the same; so that to have the same will and the same power does not arise from the affection of the will, but inheres in the substance of the Trinity.
    155. This is the inheritance of apostolic faith and devotion, which one may observe also in the Acts of the Apostles. Therefore Paul and Barnabas obeyed the commands of the Holy Spirit. And all the apostles obeyed, and forthwith ordained those whom the Spirit had ordered to be separated: "Separate Me," said He, "Barnabas and Saul."(1) Do you see the authority of Him Who commands? Consider the merit of those who obey.
    156. Paul believed, and because he believed he cast off the zeal of a persecutor, and gained a crown of righteousness. He believed who used to make havoc of the Churches; but being converted to the faith, he preached in the Spirit that which the Spirit commanded.(1) The Spirit anointed His champion, and having shaken off the dust of unbelief, presented him as an insuperable conqueror of the unbelievers to various assemblies of the ungodly, and trained him by many sufferings for the prize of his high calling in Christ Jesus.
    157. Barnabas also believed, and obeyed because he believed. Therefore, being chosen by the authority of the Holy Spirit, Which came on him abundantly, as a special sign of his merits, he was not unworthy of so great a fellowship. For one grace shone in these whom one Spirit had chosen.
    158. Nor was Paul inferior to Peter, though the latter was the foundation of the Church, and the former a wise builder knowing how to make firm the footsteps of the nations who believed; Paul was not, I say, unworthy of the fellowship of the apostles, but is easily comparable with the first, and second to none. For he who knows not that he is inferior makes himself equal.

                           BOOK III.

                          CHAPTER I.

Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and abode upon Him. N:ext, after establishing this mission of Christ, the writer infers that the Son is sent by the Father and the Spirit, as the Spirit is by the Father and the Son.
    1. IN the former book(2) we have shown by the clear evidence of the Scriptures that the apostles and prophets were appointed, the latter to prophesy, the former to preach the Gospel, by the Holy Spirit in the same way as by the Father and the Son; now we add what all will rightly wonder at, and not be able to doubt, that the Spirit was upon Christ; and that as He sent the Spirit, so the Spirit sent the Son of God. For the Son of God says: "The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach the Gospel to the poor, to proclaim liberty to the captives, and sight to the blind."(2) And having read this from the Book of Isaiah, He says in the Gospel: "To-day hath this Scripture been fulfilled in your ears;"(3) that He might point out that it was said of Himself.
    2. Can we, then, wonder if the Spirit sent both the prophets and the apostles, since Christ said: "The Spirit of the Lord is upon Me"? And rightly did He say "upon Me," because He was speaking as the Son of Man. For as the Son of Man He

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was anointed and sent to preach the Gospel.
    3. But if they believe not the Son, let them hear the Father also saying that the Spirit of the Lord is upon Christ. For He says to John: "Upon whomsoever thou shalt see the Spirit descending from heaven and abiding upon Him, He it is Who baptizeth with the Holy Spirit."(1) God the Father said this to John, and John heard and saw and believed. He heard from God, he saw in the Lord, he believed that it was the Spirit Who was coming down from heaven. For it was not a dove that descended, but the Holy Spirit as a dove; for thus it is written: "I saw the Spirit descending from heaven as a dove."(2)
    4. As John says that he saw, so, too, wrote Mark; Luke, however, added that the Holy Spirit descended in a bodily form as a dove; you must not think that this was an incarnation, but an appearance. He, then, brought the appearance before him, that by means of the appearance he might believe who did not see the Spirit, and that by the appearance He might manifest that He had a share of the one honour in authority, the one operation in the mystery, the one gift in the bath, together with the Father and the Son; unless perchance we consider Him in Whom the Lord was baptized too weak for the servant to be baptized in Him.
    5. And he said fittingly, "abiding upon Him,"(3) because the Spirit inspired a saying or acted upon the prophets as often as He would, but abode always in Christ.
    6. Nor, again, let it move you that he said "upon Him," for he was speaking of the Son of Man, because he was baptized as the Son of Man. For the Spirit is not upon Christ, according to the Godhead, but in Christ; for, as the Father is in the Son, and the Son in the Father, so the Spirit of God and the Spirit of Christ is both in the Father and in the Son, for He is the Spirit of His mouth. For He Who is of God abides in God, as it is written: "But we received not the spirit of this world, but the Spirit which is of God."(4) And He abides in Christ, Who has received from Christ; for it is written again: "He shall take of Mine:"(5) and elsewhere: "The law of the Spirit of life in Christ Jesus made me free from the law of sin and death."(6) He is, then, not over Christ according to the Godhead of Christ, for the Trinity is not over Itself, but over all things: It is not over Itself but in Itself.
    7. Who, then, can doubt that the Spirit sent the prophets and apostles, since the Son of God says: "The Spirit of the Lord is. upon Me."[1] And elsewhere: "I am the First, and I am also for ever, and Mine hand hath rounded the earth, and My right hand hath established the heaven; I will call them and they shall stand up together, and shall all be gathered together and shall hear. Who hath declared these things to them? Because I loved thee I performed thy pleasure against Babylon, that the seed of the Chaldaeans might be taken away. I have spoken, and I have called, I have brought him and have made his way prosperous. Come unto Me and hear ye this. From the beginning I have not spoken in secret, I was there when those things were done; and now the Lord God hath sent Me and His Spirit."(2) Who is it Who says: The Lord God hath sent Me and His Spirit, except He Who came from the Father that He might save sinners? And, as you hear, the Spirit sent Him, lest when you hear that the Son sends the Spirit, you should believe the Spirit to be of inferior power.
    8. So both the Father and the Spirit sent the Son; the Father sent Him, for it is written: "But the Paraclete, the Holy Spirit, Whom the Father will send in My Name."(3) The Son sent Him, for He said: "But when the Paraclete is come, Whom I will send unto you from the Father, even the Spirit of Truth."(4) If, then, the Son and the Spirit send each other, as the Father sends, there is no inferiority of subjection, but a community of power.

                          CHAPTER II.

    The Son and the Spirit are alike given; whence not subjection but one Godhead is shown by Its working.
    9. Ash not only did the Father send the Son, but also gave Him, as the Son Himself gave Himself. For we read: "Grace to you from God our Father and the Lord Jesus Christ, Who gave Himself for our sins."(5) If they think that He was subject in that He was sent, they cannot deny that it was of grace that He was given. But He was given by the Father, as Isaiah said: "Unto us a Child is born, unto us a Son is given;"(6) but He was given, I dare to say it, by the Spirit also, Who was sent by the Spirit. For since the prophet has not defined by whom

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He was given, he shows that He was given by the grace of the Trinity; and inasmuch as the Son Himself gave Himself, He could not be subject to Himself according to His Godhead. Therefore that He was given could not be a sign of subjection in the God-head.
    10. But the Holy Spirit also was given, for it is written: "I will ask the Father, and He shall give you another Paraclete."(1) And the Apostle says: "Wherefore he that despiseth these things despiseth not man but God, Who hath given us His Holy Spirit."(2) Isaiah, too, shows that both the Spirit and the Son are given: "Thus," says he, "saith the Lord God, Who made the heaven and fashioned it, Who stablished the earth, and the things which are in it, and giveth breath to the people upon it, and the Spirit to them that walk upon it."(3) And to the Son: "I am the Lord God, Who have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee; and I have given Thee for a covenant of My people, for a light of the Gentiles, to open the eyes of the blind, to bring out of their fetters those that are bound."(4) Since, then, the Son is both sent and given, and the Spirit also is both sent and given, They have assuredly a oneness of Godhead Who have a oneness of action.

                          CHAPTER III.

The same Unity may also be recognized from the fact that the Spirit is called Finger, and the Son Right Hand; for the understanding of divine things is assisted by the usage of human language. The tables of the law were written by this Finger, and they were afterwards broken, and the reason. Lastly, Christ wrote with the same Finger; yet we must not admit any inferiority in the Spirit from this bodily comparison.
    11. So, too, the Spirit is also called the Finger of God, because there is an indivisible and inseparable communion between the Father, the Son, and the Holy Spirit. For as the Scripture called the Son of God the Right Hand of God, as it is said: "Thy Right Hand, O Lord, is made glorious in power. Thy Right Hand, O Lord, hath dashed in pieces the enemy;"(5) so the Holy Spirit is called the Finger of God, as the Lord Himself says: "But if I by the Finger of God cast out devils."(6) For in the same place in another book of the Gospel He named the Spirit of God, as you find: "But if I by the Spirit of God cast out devils."(1)
    12. What, then, could have been said to signify more expressly the unity of the Godhead, or of Its working, which Unity is according to the Godhead of the Father, or of the Son, or of the Holy Spirit, than that we should understand that the fulness of the eternal Godhead would seem to be divided far more than this body of ours, if any one were to sever the unity of Substance, and multiply Its powers, whereas the eternity of the same Godhead is one?
    13. For oftentimes it is convenient to estimate from our own words those things which are above us, and because we cannot see those things we draw inferences from those which we can see. "For the invisible things of Him," says the Apostle, "from the creation of the world are clearly seen, being understood by those things which are made."(2) And he adds: "His eternal power also and Godhead."(3) Of which one thing seems to be said of the Son, and another of the Holy Spirit; that in the same manner as the Son is called the eternal Power of the Father, so, also, the Spirit, because He is divine, should be believed to be His eternal Godhead. For the Son, too, because He ever lives, is eternal life. This Finger, then, of God is both eternal and divine. For what is there belonging to God which is not eternal and divine?
    14. With this Finger, as we read, God wrote on those tables of stone which Moses received. For God did not with a finger of flesh write the forms and portions of those letters which we read, but gave the law by His Spirit. And so the Apostle says: "For the Law is spiritual, which, indeed, is written not with ink, but with the Spirit of the living God; not in tables of stone, but on fleshy tables of the heart."(4) For if the letter of the Apostle is written in the Spirit, what hinders us from believing that the Law of God was written not with ink, but with the Spirit of God, which certainly does not stain but enlightens the secret places of our heart and mind?
    14. Now it was written on tables of stone, because it was written in a type, but the tables were first broken and cast out of the hands of Moses, because the Jews fell away from the works of the prophet. And fitly were the tables broken, not the writing erased. And do you see that your table be not broken, that your mind and soul be not

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divided. Is Christ divided? He is not divided, but is one with the Father; and let no one separate you. from Him. If your faith fails, the table of your heart is broken. The coherence of your soul is lessened if you do not believe the unity of Godhead in the Trinity. Your faith is written, and your sin is written, as Jeremiah said: "Thy sin, O Judah, is written with a pen of iron and the point of a diamond. And it is written," he says, "on thy breast and on thy heart."(1) The sin, therefore, is there where grace is, but the sin is written with a pen, grace is denoted by the Spirit.
    15. With this Finger, also, the Lord Jesus, with bowed head, mystically wrote on the ground, when the adulteress was brought before Him by the Jews, signifying in a figure that, when we judge of the sins of another, we ought to remember our own.
    16. And lest, again, because God wrote the Law by His Spirit, we should believe any inferiority, as it were, concerning the ministry of the Spirit, or from the consideration of our own body should think the Spirit to be a small part of God, the Apostle says, elsewhere, that he does not speak with words of human wisdom, but in words taught by the Spirit, and that he compares spiritual things with spiritual; but that the natural man receiveth not the things which pertain to the Spirit of God.(2) For he knew that he who compared divine with carnal things was amongst natural things, and not to be reckoned amongst spiritual men; "for they are foolishness," he says, "unto him."(3) And so, because he knew that these questions would arise amongst natural men, foreseeing the future he says: "For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ."(4)

                           CHAPTER IV.

To those who contend that the Spirit because He is called the Finger is less than the Father, St. Ambrose replies that this would also tend to the lessening of the Son, Who is called the Right Hand. That these names are to be referred only to the Unity, for which reason Moses proclaimed that the whole Trinity worked in the passage of the Red Sea. And, indeed, it is no wonder that the operation of the Spirit found place there, where there was a figure of baptism, since the Scripture teaches that the Three Persons equally sanctify and are operative in that sacrament.
    17. BUT if any one is still entangled in carnal doubts, and hesitates because of bodily figures, let him consider that he cannot think rightly of the Son who can think wrongly of the Spirit. For if some think that the Spirit is a certain small portion of God, because He is called the Finger of God, the same persons must certainly maintain that a small portion only is in the Son of God, because He is called the Right Hand of God.
    18. But the Son is called both the Right Hand and the Power of God; if, then, we consider our words, there can be no perfection without power; let them therefore take care lest they think that which it is impious to say, namely, that the Father being but half perfect in His own Substance received perfection through the Son, and let them cease to deny that the Son is co-eternal with the Father. For when did the Power of God not exist? But if they think that at any time the Power of God existed not, they will say that at some time Perfection existed not in God the Father, to Whom they think that Power was at some time wanting.
    19. But, as I said, these things are written that we may refer them to the Unity of the Godhead, and believe that which the Apostle said, that the fulness of the Godhead dwells bodily in Christ,(1) which dwells also in the Father, and dwells in the Holy Spirit; and that, as there is a unity of the Godhead, so also is there a unity of operation.
    20. And this may also be gathered from the Song of Moses, for he, after leading the people of the Jews through the sea, acknowledged the operation of the Father, the Son, and the Holy Spirit, saying: "Thy Right Hand, O Lord, is glorious in power, Thy Right Hand, O Lord, hath dashed in pieces the enemy."(2) Here you have his confession of the Son and of the Father, Whose Right Hand He is. And farther on, not to pass by the Holy Spirit, He added: "Thou didst send Thy Spirit and the sea covered them, and the water was divided by the Spirit of Thine anger."(3) By which is signified the unity of the Godhead, not an inequality of the Trinity.
    21. You see, then, that the Holy Spirit also co-operated with the Father and the Son, so that just as if the waves were congealed in the midst of the sea, a wall as it were of water rose up for the passage of the Jews, and then, poured back again by the Spirit, overwhelmed the people of the Egyptians. And many think that from the same origin the pillar of cloud went before the people of the Jews by day, and the pillar of fire by

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night, that the grace of the Spirit might protect His people.
    22. Now that this operation of God, which the whole world rightly wonders at, did not take place without the work of the Holy Spirit, the Apostle also declared when he said that the truth of a spiritual mystery was prefigured in it, for we read as follows: "For our fathers were all under the cloud, and all passed through the sea, and were all baptized in Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink."
    23. For how without the operation of the Holy Spirit could there be the type of a sacrament, the whole truth of which is in the Spirit? As the Apostle also set forth, saying: "But ye were washed, but ye were sanctified, but ye were justified in the Name of our Lord Jesus Christ, and in the Spirit of our God."(2)
    24. You see, then, that the Father works in the Son, and that the Son works in the Spirit. And therefore do not doubt that, according to the order of Scripture, there was in the figure that which the Truth Himself declared to be in the truth. For who can deny His operation in the Font, in which we feel His operation and grace?
    25. For as the Father sanctifies, so, too, the Son sanctifies, and the Holy Spirit sanctifies. The Father sanctifies according to that which is written: "The God of peace sanctify you, and may your spirit, soul, and body be preserved entire without blame in the day of our Lord Jesus Christ."(3) And elsewhere the Son says: "Father, sanctify them in the truth."(4)
    26. But of the Son the same Apostle said: "Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption."(5) Do you see that He was made sanctification? But He was made so unto us, not that He should change that which He was, but that He might sanctify us in the flesh.
    27. And the Apostle also teaches that the Holy Spirit sanctifies. For he speaks thus: "We are bound to give thanks to God always for you, brethren dearly beloved of the Lord; because God chose you as first-fruits unto salvation, in sanctification of the Spirit, and belief of the truth."(6)
    28. So, then, the Father sanctifies, the Son also sanctifies, and the Holy Spirit sanctifies; but the sanctification is one, for baptism is one, and the grace of the sacrament is one.

                           CHAPTER V.

The writer sums up the argument he had commenced, and confirms the statement that unity is signified by the terms finger and right hand, from the fact that the works of God are the same as are the works of hands; and that those of hands are the same as those of fingers; and lastly, that the term hand applies equally to the Son and the Spirit, and that of finger applies to the Spirit and the Son.
    29. BUT what wonder is it if He Who Himself needs n o sanctification, but abounds therewith, sanctifies each man; since, as I said, we have been taught that His Majesty is so great, that the Holy Spirit seems to be as inseparable from God the Father as the finger is from the body?
    30. But if any one thinks that this should be referred not to the oneness of power, but to its lessening, he indeed will fall into such madness as to appear to fashion the Father, Son, and Holy Spirit as it were into one bodily form, and to picture to himself certain distinctions of its members.
    31. But let them learn, as I have often said, that not inequality but unity of power is signified by this testimony; inasmuch as things which are the works of God are also the works of hands, and we read that the same are the works of fingers. For it is written: "The heavens declare the glory of God, and the firmament showeth the work of His hands;"(1) and elsewhere: "In the beginning Thou didst found the earth, O Lord; and the heavens are the works of Thy hands."(2) So, then, the works of the hands are the same as the works of God. There is not therefore any distinction of the work according to the kind of bodily members, but a oneness of power.
    32. But those which are the works of the hands are also the works of the fingers, for it is equally written: "For I will behold Thy heavens, the works of Thy fingers, the moon, and the stars, which Thou hast established."(3) What less are the fingers here said to have made than the hands, since they made the same as the hands, as it is written: "For Thou, Lord, hast made me glad through Thy work, and in the works of Thy hands will I rejoice,"(4)
    33. And yet since we read that the Son is the hand(for it is written: "Hath not My Hand made all these things?"(5) and elsewhere: "I will place thee in the cleft of the rock, and I will cover thee with Mine hand, I have placed My hand under the covering of the rock,"(6) which refers to the mystery of

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the Incarnation, because the eternal Power of God took on Itself the covering of a body), it is certainly clear that Scripture used the term hand both of the Son and of the Holy Spirit.
    34. And again, since we read that the Spirit is the finger of God, we think that fingers [in the plural] are spoken of to signify the Son and Spirit. Lastly, that he may state that he received the sanctification both of the Son and of the Spirit, a certain saint says: "Thy hands have made me and fashioned me."(1)

                           CHAPTER VI.

The Spirit rebukes just as do the Father and the Son; and indeed judges could not judge without Him, as is shown by the judgments of Solomon and Daniel, which are explained in a few words, by the way; and no other than the Holy Spirit inspired Daniel.
    35. WHY do we reject like words when we assert the oneness of power, since the oneness of power extends so far that the Spirit rebukes, as the Father rebukes, and as the Son rebukes. For so it is written: "O Lord, rebuke me not in Thine anger, neither chasten me in Thy displeasure."(2) Then in the forty-ninth [fiftieth] Psalm, the Lord speaks thus: "I will rebuke thee, and will set thy sins before thy face"(3) And in like manner the Son said of the Holy Spirit: "When I go away, I will send the Paraclete to you. And He, when He is come, will rebuke the world, concerning sin, and concerning righteousness, and concerning judgment"(4)
    36. But whither is the madness of faithless men leading us, so that we appear to be proving, as if it were a matter of doubt, that the Holy Spirit rebukes, whereas judges themselves are unable to judge, except through the Spirit. Lastly, that famous judgment of Solomon, when, amongst the difficulties arising from those who were contending, as one, having overlain the child which she had borne, wished to claim the child of another, and the other was protecting her own son, he both discovered deceit in the very hidden thoughts. and affection in the mother's heart, was certainly so admirable only by the gift of the Holy Spirit For no other sword would have penetrated the hidden feeling of those women, except the sword of the Spirit, of which the Lord says: "I am not come to send peace but a sword."(5) For the inmost mind cannot be penetrated by steel, but by the Spirit: "For the Spirit of understanding is holy, one only, manifold, subtle, lively," and, farther on, "overseeing all things."(1)
    37. Consider what the prophet says, that He oversees all things. And so Solomon also oversaw, so that he ordered that sword to be brought, because while pretending that he intended to divide the infant, he reflected that the true mother would have more regard for her son than for her comfort, and would set kindness before right, not right before kindness. But that she who feigned the feelings of a mother, blinded by the desire of gaining her end, would think little of the destruction of him in regard to whom she felt no outgoing of tenderness. And so that spiritual man, that he might judge all things (for he that is spiritual judgeth all things),(2) sought in the feelings the natural disposition which was concealed in the language, and questioned tenderness that he might set forth the truth. So the mother overcame by the affection of love, which is a fruit of the Spirit.
    38. He judges in a prophet, for the word of wisdom is given by the Spirit;(3) how, then, do men deny that the Spirit can rebuke the world concerning judgment, Who removes doubt from judgment, and grants the successful issue?
    39. Daniel also, unless he had received the Spirit of God, would never have been able to discover that lustful adultery, that fraudulent lie. For when Susanna, assailed by the conspiracy of the elders, saw that the mind of the people was moved by consideration for the old men, and destitute of all help, alone amongst men, conscious of her chastity she prayed God to judge; it is written: "The Lord heard her voice, when she was being led to be put to death, and the Lord raised up the Holy Spirit of a young youth, whose name was Daniel."(4) And so according to the grace of the Holy Spirit received by him, he discovered the varying evidence of the treacherous, for it was none other than the operation of divine power, that his voice should make them whose inward feelings were concealed to be known.
    41. Understand, then, the sacred and heavenly miracle of the Holy Spirit She who preferred to be chaste in herself, rather than in the opinion of the people, she who preferred to hazard [the reputation of] her innocence, rather than her modesty, who

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when she was accused was silent, when she was condemed held her peace, content with the judgment of her own conscience, who preserved regard for her modesty even in peril, that they who were not able to force her chastity might not seem to have forced her to petulance; when she called upon the Lord, she obtained the Spirit, Who made known the hidden consciousness of the elders.
    42. Let the chaste learn not to dread calumny. For she who preferred chastity to life did not suffer the loss of life, and retained the glory of chastity. So, too, Abraham, once bidden to go to foreign lands, and not being held back either by the danger to his wife's modesty, nor by the fear of death before him, preserved both his own life and his wife's chastity.(1) So no one has ever repented of trusting God, and chastity increased devotion in Sarah, and devotion chastity.
    43. And lest any one should perhaps think that, as the Scripture says, "God raised up the Holy Spirit of a young youth," the Spirit in him was that of a man, not the Holy Spirit, let him read farther on, and he will find that Daniel received the Holy Spirit, and therefore prophesied. Lastly, too, the king advanced him because he had the grace of the Spirit For he speaks thus: "Thou, O Daniel, art able, forasmuch as the Holy Spirit of God is in thee."(2) And farther on it is written: "And Daniel was set over them, because an excellent Spirit was in him."(3) And the Spirit of Moses also was distributed to those who were to be judges.(4)

                           CHAPTER VII.

The Son Himself does not judge or punish without the Spirit, so that the same Spirit is called the Sword of the Word. But inasmuch as the Word is in turn called the Sword of the Spirit, the highest unity of power is thereby recognized in each.
    44. BUT what should we say of the other points? We have heard that the Lord Jesus not only judges in the Spirit but punishes also. For neither would He punish Antichrist, whom, as we read, "the Lord Jesus shall slay with the Spirit of His mouth,"(5) unless He had before judged of his deserts. Yet here is not a grace received, but the unity remains undivided, since neither can Christ be without the Spirit, nor the Spirit without Christ. For the unity of the divine nature cannot be divided.
    45. And since that instance comes before us. that the Lord Jesus shall slay with the Spirit of His mouth, the Spirit is understood to be as it were the Sword of the Word. Lastly, in the Gospel also the Lord Jesus Himself says: "I came not to send peace but a sword."(1) For He came that He might give the Spirit; and so there is in His mouth a two-edged sword,(2) which is in truth the grace of the Spirit So the Spirit is the Sword of the Word.
    46. And that you may know that there is no inequality but unity of nature, the Word also is the Sword of the Holy Spirit, for it is written: "Taking the shield of faith, wherewith ye may be able to quench all the fiery darts of the wicked one. And take the helmet of Salvation, and the sword of the Spirit, which is the Word of God."(3)
    47. Since, then, the Sword of the Word is the Holy Spirit, and the Sword of the Holy Spirit is the Word of God, there is certainly in Them oneness of power.

                          CHAPTER VIII.

The aforesaid unity is proved hereby, that as the Father is said to be grieved and tempted, so too the Son. The Son was also tempted in the wilderness, where a figure of the cross was set up in the brazen serpent: but the Apostle says that the Spirit also was there tempted. St. Ambrose infers from this that the Israelites were guided into the promised land by the same Spirit, and that His will and power are one with those of the Father and the Son.
    48. AND we may behold this unity also in other passages of the Scriptures. For whereas Ezekiel says to the people of the Jews: "And thou hast grieved Me in all these things, saith the Lord;"(4) Paul says to the new people in his Epistle: "Grieve not the Holy Spirit of God, in Whom ye were sealed."(5) Again, whereas Isaiah says of the Jews themselves: "But they believed not, but grieved the Holy Spirit;"(6) David says of God: "They grieved the Most High in the desert, and tempted God in their hearts."(7)
    49. Understand also that whereas Scripture in other places says that the Spirit was tempted, and that God was tempted, it says also that Christ was tempted; for you have the Apostle saying to the Corinthians: "Neither let us tempt Christ, as some of them tempted, and perished by serpents."(8)

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Just was the punishment that the adversaries should feel the venom, who had not venerated the Maker.
    50. And well did the Lord ordain that by the lifting up of the brazen serpent the wounds of those who were bitten should be healed; for the brazen serpent is a type of the Cross; for although in His flesh Christ was lifted up, yet in Him was the Apostle crucified to the world and the world to him; for he says: "The world hath been crucified unto me, and I unto the world."(1) "So the world was crucified in its allurements, and therefore not a real but a brazen serpent was hanged; because the Lord took on Him the likeness of a sinner, in the truth. indeed, of His Body, but without the truth of sin, that imitating a serpent through the deceitful appearance of human weakness, having laid aside the slough of the flesh, He might destroy the cunning of the true serpent. And therefore in the Cross of the Lord, which came to man's help in avenging temptation, I, who accept the medicine of the Trinity, recognize in the wicked the offence against the Trinity.
    51. Therefore when you find in the book of Moses, that the Lord being tempted sent serpents on the people of the Jews, it is necessary that you either confess the Unity of the Father, Son, and Holy Spirit in the Divine Majesty, or certainly when the writing of the Apostle says that the Spirit was tempted, it undoubtedly pointed out the Spirit by the name of Lord. But the Apostle writing to the Hebrews says that the Spirit was tempted, for you find this: "Wherefore the Holy Ghost saith this: Today if ye shall hear His voice, harden not your hearts, like as in the provocation in the day of temptation in the wilderness, where your fathers tempted Me, proved Me, and saw My works. Forty years was I near to this generation and said: They do alway err in their heart; but they did not know My ways, as I sware in My wrath, If they shall enter into My rest."(2)
    52. Therefore, according to the Apostle, the Spirit was tempted. If He was tempted, He also certainly was guiding the people of the Jews into the land of promise, as it is written: "For He led them through the deep, as a horse through the wilderness, and they laboured not, and like the cattle through the plain. The Spirit came down from the Lord and guided them."(3) And He certainly ministered to them the calm rain of heavenly food, He with fertile shower made fruitful that daily harvest which earth had not brought forth, and husbandman had not sown.
    53. Now let us look at these points one by one. God had promised rest to the Jews; the Spirit calls that rest His. God the Father relates that He was tempted by the unbelieving, and the Spirit says that He was tempted by the same, for the temptation is one wherewith the one Godhead of the Trinity was tempted by the unbelieving. God condemns the people of the Jews, so that they cannot attain to the land flowing with milk and honey, that is, to the rest of the resurrection; and the Spirit condemns them by the same decree: "If they shall enter into My rest." It is, then, the decree of one Will, the excellency of one Power.

                           CHAPTER IX.

That the Holy Spirit is provoked is proved by the words of St. Peter, in which it is shown that the Spirit of God is one and the same as the Spirit of the Lord, both by other passages and by reference to the sentence of the same Apostle on Ananias and Sapphira, whence it is argued that the union of the Holy Spirit with the Father and the Son, as well as His own Godhead, is proved.
    54. PERHAPS, however, some one might say that this passage cannot be specially applied to the Holy Spirit, had not the same Apostle Peter taught us in another place that the Holy Ghost can be tempted by our sins, for you find that the wife of Ananias is thus addressed: "Why have ye agreed together to tempt the Spirit of the Lord?"(1) For the Spirit of the Lord is the very Spirit of God; for there is one Holy Spirit, as also the Apostle Paul taught, saying: "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of His."(2) He first mentioned the Spirit of God and immediately adds that the Same is the Spirit of Christ. And having spoken of the Spirit, that we might understand that where the Holy Spirit is there is Christ, he added: "But if Christ be in you."(3)
    55. Then, in the same way as we here understand that where the Spirit is there also is Christ; so also, elsewhere, he shows that where Christ is, there also is the Holy Spirit. For having said: "Do ye seek a proof of Christ Who speaketh in me?"(4) he says elsewhere: "For I think that I also

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have the Spirit of God."(1) The Unity, then, is inseparable, for by the testimony of Scripture where either the Father or the Son or the Holy Spirit is designated, there is all the fulness of the Trinity.
    56. But Peter himself in the instance we have brought forward spoke first of the Holy Spirit, and then called Him the Spirit of the Lord, for you read as follows: "Ananias, why hath Satan filled thine heart to lie to the Holy Spirit, and to deal fraudulently concerning the price of the field? While it remained did it not continue thine own, and when sold was it not in thy power? Why hast thou conceived this wickedness in thy heart? Thou hast not lied unto men but unto God."(2) And below he says to the wife: "Why have ye agreed together to tempt the Spirit of the Lord?"(3)
    57. First, we understand that he called the Holy Spirit the Spirit of the Lord. Then, since he mentioned first the Holy Spirit and added: "Thou hast not lied unto men but unto God," you must necessarily either understand the oneness of the Godhead in the Holy Spirit, since when the Holy Spirit is tempted a lie is told to God; or, if you endeavour to exclude the oneness of the Godhead, you yourself according to the words of Scripture certainly believe Him to be God.
    58. For if we understand that these expressions are used both of the Spirit and of the Father, we certainly observe the unity of truth and knowledge in God the Father and the Holy Spirit, for falsehood is discovered alike by the Holy Spirit and by God the Father. But if we have received each truth concerning the Spirit, why do you, faithless man, attempt to deny what you read? Confess, then, either the oneness of the Godhead of the Father, of the Son, and of the Holy Spirit, or the Godhead of the Holy Spirit. Whichever you say, you will have said each in God, for both the Unity upholds the Godhead and the Godhead the Unity.

                           CHAPTER X.

The Divinity of the Holy Spirit is supported by a passage of St. John. This passage was, indeed, erased by heretics, but it is a vain attempt, since their faithlessness could thereby more easily be convicted, The order of the context is considered in order that this passage may be shown to refer to the Spirit. He is born of the Spirit who is born again of the same Spirit, of Whom Christ Himself is believed to have been born and born again. Again, the Godhead of the Spirit is inferred from two testimonies of St. John; and lastly, it is explained how the Spirit, the water, and the blood are called witnesses.
    59. NOR does the Scripture in this place alone bear witness to the <greek>qeoths</greek>, that is, the Godhead of the Holy Spirit; but also the Lord Himself said in the Gospel: "The Spirit is God."(1) Which passage you, Arians, so expressly testify to be said concerning the Spirit, that you remove it from your copies,(2) and would that it were from yours and not also from those of the Church! For at the time when Auxentius(3) had seized the Church of Milan with the arms and forces of impious unbelief, the Church of Sirmium(4) was attacked by Valens and Ursatius, when their priests [i.e. bishops] failed in faith; this falsehood and sacrilege of yours was found in the ecclesiastical books. And it may chance that you did the same in the past.
    60. And you have indeed been able to blot out the letters, but could not remove the faith. That erasure betrayed you more. that erasure condemned you more; and you were not able to obliterate the truth, but that erasure blotted out your names from the book of life. Why was the passage removed, "For God is a Spirit," if it did not pertain to the Spirit? For if you will have it that the expression is used of God the Father, you, who think it should be erased, deny, in consequence, God the Father. Choose which you will, in each the snare of your own impiety will bind you if you confess yourselves to be heathen by denying either the Father or the Spirit to be God. Therefore your confession wherein you have blotted out the Word of God remains, while you fear the original.
    61. You have blotted it out, indeed, in your breasts and minds, but the Word of

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God is not blotted out, the Holy Spirit is not blotted out, but turns away from impious minds; not grace but iniquity is blotted out; for it is written: "I am He, I am He that blot out thine iniquities."[1] Lastly, Moses, making request for the people, says: "Blot me out of Thy book, if Thou sparest not this people."(2) And yet he was not blotted out, because he had no iniquity, but grace flowed forth.
    62. You are, then, convicted by your own confession that you cannot say it was done with wisdom but with cunning. For by cunning you know that you are convicted by the evidence of that passage, and that your arguments cannot apply against that testimony. For whence else could the meaning of that place be derived, since the whole tenour of the passage is concerning the Spirit?
    63. Nicodemus enquires about regeneration, and the Lord replies: "Verily, verily, I say unto thee, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God."(3) And that He might show that there is one birth according to the flesh, and another according to the Spirit, He added: "That which is born of the flesh is flesh, because it is born of the flesh; and that which is born of the Spirit is Spirit, because the Spirit is God."(4) Follow out the whole course of the passage, and you will find that God has shut out your impiety by the fulness of His statement: "Marvel not," says He, "that I said, Ye must be born again. The Spirit breatheth where He listeth, and thou hearest His voice, but knowest not whence He cometh or whither He goeth, so is every one who is born of the Spirit."(5)
    64. Who is he who is born of the Spirit, and is made Spirit, but he who is renewed in the Spirit of his mind?(6) This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the layer of regeneration and renewing of the Holy Spirit.(7) And elsewhere the Apostle Peter says: "Ye shall be baptized with the Holy Spirit."(8) For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, Verily, verily, I say unto thee, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God. And therefore He declared that we are born of Him in the latter case, through Whom He said that we were born in the former. This is the sentence of the Lord; I rest on what is written, not on argument.
    65. I ask, however, why, if there be no doubt that we are born again by the Holy Spirit, there should be any doubt that we are born of the Holy Spirit, since the Lord Jesus Himself was both born and born again of the Holy Spirit. And if you confess that He was born of the Holy Spirit, because you are not able to deny it, but deny that He was born again, it is great folly to confess what is peculiar to God, and deny what is common to men. And therefore that is well said to you which was said to the Jews: "If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?"(1)
    66. And yet we find each passage so written in Greek, that He said not, through the Spirit, but of the Spirit. For it stands thus: <greek>amhn</greek>, <greek>amhn</greek>, <greek>legw</greek> <greek>soi</greek>, <greek>ean</greek> <greek>mh</greek> <greek>tis</greek> <greek>gennhqh</greek> <greek>ex</greek> <greek>udatos</greek> <greek>cai</greek> <greek>Pneumatos</greek>, that is, of water and the Spirit. Therefore, since one ought not to doubt that "that which is born of the Spirit" is written of the Holy Spirit; there is no doubt but that the Holy Spirit also is God, according to that which is written, "the Spirit is God."
    67. But the same Evangelist, that he might make it plain that he wrote this concerning the Holy Spirit, says elsewhere: "Jesus Christ came by water and blood, not in the water only, but by water and blood. And the Spirit beareth witness, because the Spirit is truth; for there are three witnesses, the Spirit, the water, and the blood; and these three are one."(2)
    68. Hear how they are witnesses: The Spirit renews the mind, the water is serviceable for the layer, and the blood refers to the price. For the Spirit made us children by adoption, the water of the sacred Font washed us, the blood of the Lord redeemed us. So we obtain one invisible and one visible testimony in a spiritual sacrament, for "the Spirit Himself beareth witness to our spirit."(3) Though the fulness of the sacrament be in each, yet there is a distinction of office; so where there is distinction of office, there certainly is not equality of witness.

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CHAPTER XI.

The objection has been made, that the words of St. John, "The Spirit is God," are to be referred to God the Father; since Christ afterwards declares that God is to be worshipped in Spirit and in truth. The answer is, first, that by the word Spirit is sometimes meant spiritual grace; next, it is shown that, if they insist that the Person of the Holy Spirit is signified by the words "in Spirit," and therefore deny that adoration is due to Him, the argument tells equally against the Son; and since numberless passages prove that He is to be worshipped, we understand from this that the same rule is to be laid down as regards the Spirit. Why are we commanded to fall down before His footstool? Because by this is signified the Lord's Body, and as the Spirit was the Maker of this, it follows that He is to be worshipped, and yet it does not accordingly follow that Mary is to be worshipped. Therefore the worship of the Spirit is not done away with, but His union with the Father is expressed, when it is said that the Father is to be worshipped in Spirit, and this point is supported by similar expressions.

    69. BUT perhaps reference may be made to the fact that in a later passage of the same book, the Lord again said that God is Spirit, but spoke of God the Father. For you have this passage in the Gospel: "The hour now is, when the true worshippers shall worship the Father in Spirit and truth, for such also doth the Father seek. God is Spirit, and they that worship Him must worship in Spirit and truth."(1) By this passage you wish not only to deny the divinity of the Holy Spirit, but also, from God being worshipped in Spirit, deduce a subjection of the Spirit.
    70. To which point I will briefly answer that Spirit is often put for the grace of the Spirit, as the Apostle also said: "For the Spirit Himself intercedeth for us with groanings which cannot be uttered;"(2) that is, the grace of the Spirit, unless perchance you have been able to hear the groanings of the Holy Spirit. Therefore here too God is worshipped, not in the wickedness of the heart, but in the grace of the Spirit. "For into a malicious soul wisdom does not enter,"(3) because "no one can call Jesus Lord but in the Holy Spirit."(4) And immediately he adds: "Now there are diversities of gifts."(5)
    71. Now this cannot pertain to the fulness, nor to the dividing of the Spirit; for neither does the mind of man grasp His fulness, nor is He divided into any portions of Himself; but He pours into [the soul] the gift of spiritual grace, in which God is worshipped as He is also worshipped in truth, for no one worships Him except he who drinks in the truth of His Godhead with pious affection. And he certainly does not apprehend Christ as it were personally, nor the Holy Spirit personally.
    72. Or if you think that this is said as it were personally of Christ and of the Spirit, then God is worshipped in truth in like manner as He is worshipped in Spirit. There is therefore either a like subjection, which God forbid that you should believe, and the Son is not worshipped; or, which is true, there is a like grace of Unity, and the Spirit is worshipped.
    73. Let us then here draw our inferences and put an end to the impious questionings of the Arians. For if they say that the Spirit is therefore not to be worshipped because God is worshipped in Spirit, let them then say that the Truth is not to be worshipped, because God is worshipped in truth. For although there be many truths, since it is written: "Truths are minished from the sons of men;"(1) yet they are given by the Divine Truth, which is Christ, Who says: "I am the Way, the Truth, and the Life."(2) If therefore they understand the truth in this passage from custom, let them also understand the grace of the Spirit, and there is no stumbling; or if they receive Christ as the Truth, let them deny that He is to be worshipped.
    74. But they are refuted by the acts of the pious, and by the course of the Scriptures. For Mary worshipped Christ, and therefore is appointed to be the messenger of the Resurrection to the apostles,(3) loosening the hereditary bond, and the huge offence of womankind. For this the Lord wrought mystically, "that where sin had exceedingly abounded, grace might more exceedingly abound."(4) And rightly is a woman appointed [as messenger] to men; that she who first had brought the message of sin to man should first bring the message of the grace of the Lord.
    75. And the apostles worshipped; and therefore they who bore the testimony of the faith received authority as to the faith. And the angels worshipped, of whom it is written: "And let all His angels worship Him."(5)
    76. But they worship not only His Godhead but also His Footstool, as it is written: "And worship His footstool, for it is holy,"(6) Or if they deny that in Christ the mysteries also of His Incarnation are to be worshipped,

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in which we observe as it were certain express traces of His Godhead, and certain ways of the Heavenly Word; let them read that even the apostles worshipped Him when He rose again in the glory of His Flesh.(1)
    77. Therefore if it do not at all detract from Christ, that God is worshipped in Christ, for Christ too is worshipped;(2) it certainly also detracts nothing from the Spirit that God is worshipped in the Spirit, for the Spirit also is worshipped, as the Apostle has said: "We serve the Spirit of God,"(3) for he who serves worships also, as it is said in an earlier passage: "Thou shalt worship the Lord thy God, and Him only shalt thou serve."(4)
    78. But lest any one should perchance seem to elude the instance we have adduced, let us consider in what manner that which the prophet says, "Worship His Footstool," appears to refer to the mystery of the divine Incarnation, for we must not estimate the footstool from the custom of men. For neither has God a body, neither is He other than beyond measure, that we should think a footstool was laid down as a support for His feet. And we read that nothing besides God is to be worshipped, for it is written: "Thou shalt worship the Lord thy God, and Him only shalt thou serve." How, then, should the prophet, brought up under the Law, and instructed in the Law, give a precept against the Law? The question, then, is not unimportant, and so let us more diligently consider what the footstool is. For we read elsewhere: "The heaven is My throne, and the earth the footstool of My feet."(5) But the earth is not to be worshipped by us, for it is a creature of God.
    79. Let us, however, see whether the prophet does not say that that earth is to be worshipped which the Lord Jesus took upon Him in assuming flesh. And so, by foot-stool is understood earth, but by the earth the Flesh of Christ, which we this day also adore(1) in the mysteries, and which the apostles, as we said above, adored in the Lord Jesus; for Christ is not divided but is one; nor, when He is adored as the Son of God, is He denied to have been born of the Virgin. Since, then, the mystery of the Incarnation is to be adored, and the Incarnation is the work of the Spirit, as it is written, "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, and that Holy Thing Which shall be born of thee shall be called the Son of God,"(2) without doubt the Holy Spirit also is to be adored, since He Who according to the flesh was born of the Holy Spirit is adored.
    80. And let no one divert this to the Virgin Mary; Mary was the temple of God, not the God of the temple. And therefore He alone is to be worshipped Who was working in His temple.
    81. It makes, then, nothing against our argument that God is worshipped in Spirit, for the Spirit also is worshipped. Although if we consider the words themselves, what else ought we to understand in the Father, the Son, and the Holy Spirit, but the unity of the same power. For what is "must worship in Spirit and in truth"? If, however, you do not refer this to the grace of the Spirit, nor the true faith of conscience; but, as we said, personally (if indeed this word person is fit to express the Divine Majesty), you must take it of Christ and of the Spirit.
    82. What means, then, the Father is worshipped in Christ, except that the Father is in Christ, and the Father speaks in Christ, and the Father abides in Christ. Not, indeed, as a body in a body, for God is not a body; nor as a confused mixture [confusus in confuso], but as the true in the true, God in God, Light in Light; as the eternal Father in the co-eternal Son. So not an ingrafting of a body is meant, but unity of power. Therefore, by unity of power, Christ is jointly worshipped in the Father when God the Father is worshipped in Christ. In like manner, then, by unity of the same power

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the Spirit is jointly worshipped in God, when God is worshipped in the Spirit.
    83. Let us investigate the force of that word and expression more diligently, and deduce its proper meaning from other passages. "Thou hast," it is said, "made them all in wisdom."(1) Do we here understand that Wisdom was without a share in the things that were made? But "all things were made by Him."(2) And David says: "By the Word of the Lord were the  heavens established."(3) So, then, he himself who calls the Son of God the maker even of heavenly things, has also plainly said that all things were made in the Son, that in the renewal of His works He might by no means separate the Son from the Father, but unite Him to the Father.
    84. Paul, too, says: "For in Him were all things created in the heavens and in the earth, Visible and invisible."(4) Does he, then, when he says, "in Him," deny that they were made through Him? Certainly he did not deny but affirmed it. And further he says in another place: "One Lord Jesus, through Whom are all things."(5) In saying, then, "through Him," has he denied that all things were made in Him, through Whom he says that all things exist? These words, "in Him" and "with Him," have this force, that by them is understood one and like in all respects, not contrary. Which he also made clear farther on, saying: "All things have been created through Him and in Him;"(6) for, as we said above, Scripture witnesses that these three expressions, "with Him," and "through Him," and "in Him," are equivalent in Christ.(7) For you read that all things were made through Him and in Him.
    85. Learn also that the Father was with Him, and He with the Father, when all things were being made. Wisdom says: "When He was preparing the heavens I was with Him, when He was making the fountains of waters."(8) And in the Old Testament the Father, by saying, "Let Us make,"(9) showed that the Son was to be worshipped with Himself as the Maker of all things. As, then, those things are said to have been created in the Son, of which the Son is received as the Creator; so, too, when God is said to be worshipped in truth by the proper meaning of the word itself often expressed after the same manner it ought to be understood, that the Son too is worshipped. So in like manner is the Spirit also worshipped because God is worshipped in Spirit, Therefore the Father is worshipped both with the Son and with the Spirit, because the Trinity is worshipped.

CHAFFER XII.

From the fact that St. Paul has shown that the light of the Godhead which the three apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is to be worshipped. It is shown from the words themselves that the Spirit is intended by the apostles. The Godhead of the same Spirit is proved from the fact that He has a temple wherein He dwells not as a priest, but as God: and is worshipped with the Father and the Son; whence is understood the oneness of nature in Them.

    86. BUT does any one deny that the Godhead of the eternal Trinity is to be worshipped? whereas the Scriptures also express the inexplicable Majesty of the Divine Trinity, as the Apostle says elsewhere: "Since God, Who said that light should shine out of darkness, shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ."(1)
    87. The apostles truly saw this glory, when the Lord Jesus on the mount shone with the light of His Godhead: "The apostles," it says, "saw it and fell on their face."(2) Do not you think that they even, as they fell, worshipped, when they could not with their bodily eyes endure the brightness of the divine splendour, and the glory of eternal light dulled the keenness of mortal sight? Or what else did they who saw His glory say at that time, except, "O come let us worship and fall down before Him"?(3) For "God shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ."(4)
    88. Who is He, then, Who shined that we might know God in the face of Jesus Christ? For he said, "God shined," that the glory of God might be known in the face of Jesus Christ. Whom else do we think but the manifested Spirit? Or who else is there besides the Holy Spirit to Whom the power of the Godhead may be referred? For they who exclude the Spirit must necessarily bring in another, who may with the Father and the Son receive the glory of the Godhead.
    89. Let us then go back to the same words: "It is God Who shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." You have Christ plainly set forth. For Whose glory is said to give light but that of

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the Spirit? So, then, he set forth God Himself, since he spoke of the glory of God; if of the Father, it remains that "He who said that light should shine out of darkness, and shine in our hearts," be understood to be the Holy Spirit, for we cannot venerate any other with the Father and the Son. If, then, you understand the Spirit, Him also has the Apostle called God; it is necessary, then, that you also confess the Godhead of the Spirit, who now deny it.
    90. But how shamelessly do you deny this, since you have read that the Holy Spirit has a temple. For it is written: "Ye are the temple of God, and the Holy Spirit dwelleth in you."(1) Now God has a temple, a creature has no true temple. But the Spirit, Who dwelleth in us, has a temple. For it is written: "Your members are temples of the Holy Spirit."(2)
    91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since the Lord Jesus Himself said: "I will dwell in them, and will walk among them, and will be their God, and they shall be My people."(3) And David says: "The Lord is in His holy temple."(4) Therefore the Spirit dwells in His holy temple, as the Father dwells and as the Son dwells, Who says: "I and the Father will come, and will make Our abode with him."(5)
    95. But the Father abides in us through the Spirit, Whom He has given us. How, then, can different natures abide together? Certainly it is impossible. But the Spirit abides with the Father and the Son. Whence, too, the Apostle joined the Communion of the Holy Spirit with the grace of Jesus Christ and the love of God, saying: "The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Spirit be with you all."(6)
    91. We observe, then, that the Father, the Son, and the Holy Spirit abide in one and the same [subject] through the oneness of the same nature. Therefore, He Who dwells in the temple has divine power, for as of the Father and of the Son, so are we also the temple of the Holy Spirit; not many temples, but one temple, for it is the temple of one Power.

CHAPTER XIII.

To those who object that Catholics, when they ascribe Godhead to the Holy Spirit, introduce three Gods, it is answered, that by the same argument they themselves bring in two Gods, unless they deny Godhead to the Son; after which the orthodox doctrine is set forth.

    92. BUT what do you fear? Is it that which you have been accustomed to carp at? lest you should make three Gods. God forbid; for where the Godhead is understood as one, one God is spoken of. For neither when we call the Son God do we say there are two Gods. For if, when you confess the Godhead of the Spirit, you think that three Gods are spoken of, then, too, when you speak of the Godhead of the Son because you are not able to deny it, you bring in two Gods. For it is necessary according to your opinion, if you think that God is the name of one person, not of one nature, that you either say that there are two Gods, or deny that the Son is God.
    93. But let us free you from the charge of ignorance, though we do not excuse you from fault For according to our opinion, because there is one God, one Godhead and oneness of power is understood. For as we say that there is one God, confessing the Father, and not denying the Son under the true Name of the Godhead; so, too, we exclude not the Holy Spirit from the Unity of the Godhead, and do not assert but deny that there are three Gods, because it is not unity but a division of power which makes plurality. For how can the Unity of the Godhead admit of plurality, seeing that plurality is of numbers, but the Divine Nature does not admit numbers?

CHAPTER XIV.

Besides the evidence adduced above, other passages can be brought to prove the sovereignty of the Three Persons. Two are quoted from the Epistles to the Thessalonians, and by collating other testimonies of the Scriptures it is shown that in them dominion is claimed for the Spirit as for the other Persons. Then, by quotation of another still more express passage in the second Epistle to the Corinthians, it is inferred both that the Spirit is Lord, and that where the Lord is, there is the Spirit.

    94. GOD, then, is One, without violation of the majesty of the eternal Trinity, as is declared in the instance set before us. And not in that place alone do we see the Trinity expressed in the Name of the Godhead; but both in many places, as we have said also above, and especially in the epistles which the Apostle wrote to the Thessalonians, he most clearly set forth the Godhead and sovereignty of the Father, the Son, and the Holy Spirit. For you read as follows:

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"The Lord make you to increase and abound In love one toward another, and toward all men, as we also do toward you, to the stablishing of your hearts without blame in holiness before God and our Father at the coming of the Lord Jesus."(1)
    95. Who, then, is the Lord Who makes us to increase and abound before God and our Father at the coming of the Lord Jesus? He has named the Father and has named the Son; Whom, then, has he joined with the Father and the Son except the Spirit? Who is the Lord Who establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is said farther on: "In holiness of the Spirit and belief of the truth."(2)
    96. Who, then, do you think is here named Lord, except the Spirit? And has not God the Father been able to teach you, Who says: "Upon Whomsoever thou shalt see the Spirit descending and abiding upon Him, this is He Who baptizeth in the Holy Spirit"?(3) For the Spirit descended in the likeness of a dove,(4) that He might both bear witness to His wisdom, and perfect the sacrament of the spiritual layer, and show that His working is one with that of the Father and the Son.
    97. And that you should not suppose that anything had fallen from the Apostle by oversight, but that he knowingly and designedly and inspired by the Spirit designated Him Lord, Whom he felt to be God, he repeated the same in the second Epistle to the Thessalonians, saying: "But the Lord direct your hearts in the love of God and in the patience of Christ."(5) If love be of God and patience of Christ, it ought to be shown Who is the Lord Who directs, if we deny that the direction is of the Holy Spirit.
    98. But we cannot deny it, since the Lord said of Him: "I have yet many things to say unto you, but ye cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you into all truth." 6 And David says of Him: "Thy good Spirit shall lead me into the right
way."(7)
    99. See what the voice of the Lord uttered concerning the Holy Spirit. The Son of God came, and because He had not yet shed forth the Spirit, He declared that we were living like little children without the Spirit. He said that the Spirit was to come Who should make of these little children stronger men, by an increase, namely, of spiritual age. And this He laid down not that He might set the power of the Spirit in the first place, but that He might show that the fulness of strength consists in the knowledge of the Trinity.
    100. It is therefore necessary either that you mention some fourth person besides the Spirit of whom you ought to be conscious, or assuredly that you do not consider another to be Lord, except the Spirit Who has been pointed out.
    101. But if you require the plain statement of the words in which Scripture has spoken of the Spirit as Lord, it cannot have escaped you that it is written: "Now the Lord is the Spirit."(1) Which the course of the whole passage shows to have been certainly said of the Holy Spirit. And so let us consider the apostolic statement: "As often as Moses is read," says he, "a veil is laid over their heart; but when they shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; but where the Spirit of the Lord is, there is liberty."(2)
    102. So he not only called the Spirit Lord, but also added: "But where the Spirit of the Lord is, there is liberty. So we all with unveiled face, reflecting the glory of the Lord, are formed anew into the same image from glory to glory, as from the Lord the Spirit;"(3) that is, we who have been before converted to the Lord, so as by spiritual understanding to see the glory of the Lord, as it were, in the minor of the Scriptures, are now being transformed from that glory which converted us to the Lord, to the heavenly glory. Therefore since it is · the Lord to Whom we are converted, but
the Lord is that Spirit by Whom we are formed anew, who are converted to the Lord, assuredly the Holy Ghost is pointed out, for He Who forms anew receives those who are converted. For how should He form again those whom He had not received.
    103. Though why should we seek for the expression of words, where we see the expression of unity? For although you may distinguish between Lord and Spirit, you cannot deny that where the Lord is, there too is the Spirit, and he who has been converted to the Lord will have been converted to the Spirit. If you cavil at the letter, you cannot injure the Unity; if you wish to separate the Unity, you confess the Spirit Himself as the Lord of power.

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CHAPTER XV.

Though the Spirit be called Lord, three Lords are not thereby implied; inasmuch as two Lords are not implied by the fact that the Son in the same manner as the Father is called Lord in many passages of Scripture; for Lordship exists in the Godhead, and the Godhead in Lordship, and these coincide without division in the Three Persons.

    104. BUT perhaps, again, you may say: If I call the Spirit Lord, I shall set forth three Lords. Do you then when you call the Son Lord either deny the Son or confess two Lords? God forbid, for the Son Himself said: "Do not serve two lords."(1) But certainly He denied not either Himself or the Father to be Lord; for He called the Father Lord, as you read: "I thank Thee, O Father, Lord of heaven and earth."(2) And the Lord spoke of Himself, as we read in the Gospel: "Ye call Me Master and Lord, and ye do well, for so I am."(3) But He spoke not of two Lords; indeed He shows that He did not speak of two Lords, when He warns them: "Do not serve two lords." For there are not two Lords where the Lordship is but one, for the Father is in the Son and the Son in the Father, and so there is one Lord.
    105. Such, too, was the teaching of the Law: "Hear, O Israel, the Lord thy God is one Lord,"(4) that is, unchangeable, always abiding in unity of power, always the same, and not altered by any accession or diminution. Therefore Moses called Him One, and yet also relates that the Lord rained down fire from the Lord.(5) The Apostle, too, says: "The Lord grant unto him to find mercy of the Lord."(6) The Lord rains down from the Lord; the Lord grants mercy from the Lord. The Lord is neither divided when He rains from the Lord, nor is there a separation when He grants mercy from the Lord, but in each case the oneness of the Lordship is expressed.
    106. In the Psalms, too, you find: "The Lord said unto my Lord."(7) And he did not therefore deny that the Father was his Lord, because he spoke of the Son as his Lord; but therefore called the Son his Lord, that you might not think Him to be the Son, but the Lord of the prophet, as the Lord Himself showed in the Gospel, when He said: "If David in the Spirit called Him Lord, how is he his Son?"(8) David, not the Spirit, calls Him Lord in the Spirit. Or if they falsely infer from this that the Spirit called Him Lord, they must necessarily by a like sacrilege seem to assert that the Son of God is also the Son of the Spirit.
    107. So, as we do not say that there are two Lords, when we so style both the Father and the Son, so, too, we do not say that there are three Lords, when we confess the Spirit to be Lord. For as it is profane to say that there are three Lords or three Gods, so, too, is it utter profanity to speak of two Lords or two Gods; for there is one God, one Lord, one Holy Spirit; and He Who is God is Lord, and He Who is Lord is God, for the Godhead is in the Lordship, and the Lordship is in the Godhead.
    108. Lastly, you have read that the Father is both Lord and God: "O Lord my God, I will call upon Thee, hear Thou me."(1) You find the Son to be both Lord and God, as you have read in the Gospel, that, when Thomas had touched the side of Christ, he said, "My Lord and my God."(2) So in like manner as the Father is God and the Son Lord, so too the Son is God and the Father Lord. The holy designation changes from one to the other, the divine nature changes not, but the dignity remains unchangeable. For they are not [as it were] contributions gathered from bounty, but free-will gifts of natural love; for both Unity has its special property, and the special properties are bound together in unity.

CHAPTER XVI.

The Father is holy, and likewise the Son and the Spirit, and so They are honoured in the same Trisagion: nor can we speak more worthily of God than by calling Him Holy; whence it is clear that we must not derogate from the dignity of the Holy Spirit. In Him is all which pertains to God, since in baptism He is named with the Father and the Son, and the Father has given to Him to be greater than all, nor can any one deprive Him of this. And so from the very passage of St. John which heretics used against His dignity, the equality of the Trinity and the Unity of the Godhead is established. Lastly, after explaining how the Son receives from the Father, St. Ambrose shows how various heresies are refuted by the passage cited.

    109. So, then, the Father is holy, the Son is holy, and the Spirit is holy, but they are not three Holies;(3) for there is one Holy

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God, one Lord. For the true holiness is one, as the true Godhead is one, as that true holiness belonging to the Divine Nature is one.
    110. So everything which we esteem holy proclaims that Sole Holiness. Cherubim and Seraphim with unwearied voices praise Him and say: "Holy, Holy, Holy, is the Lord God of Sabaoth.''[1] They say it, not once, lest you should believe that there is but one; not twice, lest you should exclude the Spirit; they say not holies[in the plural], lest you should imagine that there is plurality, but they repeat thrice and say the same word, that even in a hymn you may understand the distinction of Persons in the Trinity, and the oneness of the Godhead and while they say this they proclaim God.
    111. We too find nothing of more worth, whereby we are able to proclaim God, than the calling Him holy. Everything is too low for God, too low for the Lord. And therefore consider from this fact also whether one ought at all to derogate from the Holy Spirit, whose Name is the praise of God. For thus is the Father praised, thus is the Son also praised, in the same manner as the Spirit also is named and praised. The Seraphim utter praise, the whole company of the blessed utter praise, inasmuch as they call God holy, the Son holy, the Spirit holy.
    112. How, then, does He not possess all that pertains to God, Who is named by priests in baptism with the Father and the Son, and is invoked in the oblations, is proclaimed by the Seraphim in heaven with the Father and the Son, dwells in the Saints with the Father and the Son, is poured upon the just, is given as the source of inspiration to the prophets? And for this reason in the divine Scripture all is called because God inspires what the Spirit has spoken.
    113. Or if they are unwilling to allow that the Holy Spirit has all things which pertain to God, and can do all things, let them say what He has not, and what He cannot do. For like as the Son has all things, and the Father grudges not to give all things to the Son according to His nature, having given to Him that which is greater than all, as the Scripture bears witness, saying: "That which My Father hath given unto Me is greater than all.''[2] So too the Spirit has of Christ that which is greater than all, because righteousness knows not grudging.
    114. So, then, if we attend diligently, we comprehend here also the oneness of the

Divine Power. He says: "That which My Father hath given unto Me is greater than all, and no one is able to snatch them out of My Father's hand. I and the Father are One. "[1] For if we rightly showed above that the Holy Spirit is the Hand of the Father, the same is certainly the Hand of the Father which is the Hand of the Son, since the Same is the Spirit of the Father Who is the Spirit of the Son. Therefore whosoever of us receives eternal life in this Name of the Trinity, as he is not torn from the Father; so he is not torn from the Son, so too he is not torn from the Spirit.
    115. Again, from the very fact that the Father is said to have given to the Son, and the Spirit to have received from the Son, as it is written: "He shall glorify Me, for He shall take of Mine, and shall declare it unto you''[2](which He seems to have said rather of the office of distributing, than of the prerogative of Divine Power, for those whom the Son redeemed the Spirit also, Who was to sanctify them, received), from those very words, I say, from which they construct their sophistry, the Unity of the Godhead is perceived, not the need of a gift.
    116. The Father gave by begetting, not by adoption; He gave as it were that which was contained in the very prerogative of the Divine Nature, not what was lacking as it were by favour of His bounty. And so because the Son acquires persons to Himself as the Father does; so gives life as does the Father, He expressed His equality with the Father in the Unity of Power, saying: "I and the Father are One." For when He says, "I and the Father," equality is revealed; when He says, "are One," Unity is asserted. Equality excludes confusion; Unity excludes separation. Equality distinguishes between the Father and the Son; Unity does not separate the Father and the Son.
    117. Therefore, when He says, "I and the Father," He rejects the Sabellian, for He says that He is one, the Father another; He rejects the Photinian, for He joins Himself with God the Father. With the former words He rejects those, for He said: "I and the Father;" with the latter words He rejects the Arians, for He says: "are One." Yet in both the former and the latter words He refutes the heretical violence(I) of the Sabellians, for He said: "We are One[Substance]," not "We are One[Person]." And(2) of the Arians, for He said: "I and the Father," not "the Father and I." Which

was certainly not a sign of rudeness, but of dutifulness and foreknowledge, that we might not think wrongly from the order of the words, For unity knows no order equality knows no gradation; nor can it be laid to the Son of God that the Teacher Himself of dutifulness should offend against dutifulness by rudeness.

CHAPTER XVII.

St. Ambrose shows by instances that the places in which those words were spoken help to the understanding of the words of the Lord; he shows that Christ uttered the passage quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for he says that Christ would not have uttered this saying in the heart of a foolish or contentious man. He goes on to say that Christ is stoned by those who believe not these words, and as the keys of heaven were given to Peter for his confession of them, so Iscariot, because he believed not the same, perished evilly. He takes this opportunity to inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price paid for each mystically; and having in the same manner expounded the murmuring of the traitor concerningMagdalene's ointment, he adds that Christ is bought in one way by heretics in another way by Catholics,and that those in vain take to themselves the name of Christians who sever the Spirit from the Father.
    118. IT is worth while to notice in what place the Lord held this discussion, for His utterances are often[better] estimated by the kind of places in which He conversed. When about to fast, He is led(as we read) into the wilderness to render vain the devil's temptations. For although it deserves praise to have lived temperately in the midst of abundance, yet the enticements of temptation are more frequent amongst riches and pleasures. Then the tempter, in order to try Him, promises Him abundance, and the Lord in order to overcome cherishes hunger. Now I do not deny that temperance can exist in the midst of riches; but although he who navigates the sea often escapes, yet he is more exposed to peril than he who will not go to sea.
    119. Let us consider some other points. When about to promise the kingdom of heaven, Jesus went up into a mountain. At another time He leads His disciples through the corn-fields, when about to sow in their minds the crop of heavenly precepts. so that a plentiful harvest of souls should ripen. When about to consummate the work of the flesh which He had taken, having now seen perfection in His disciples, whom He had established upon the root of His words, He enters a garden, that He might plant the young olive-trees[1] in the house of the Lord, and that He might water the just flourishing like a palm-tree,[2] and the fruitful vine with the stream of His Blood.
    120. In this passage too He was walking, as we read, in Solomon's porch on the day' of the dedication, that is, Christ was walking in the breast of the wise and prudent, to dedicate his good affection to Himself. What that porch was the prophet teaches, saying: "I will walk in the midst of Thy house in the innocency of my heart."[3] So, then, we have in our own selves the house of God, we have the halls, we have also the porches, and we have the cents, for it is written: "Let thy waters flow abroad in thy courts."[4] Open, then, this porch of thy heart to the Word of God, Who says to thee: "Open thy mouth wide and I will fill it."[5]
    121. Let us, therefore, hear what the Word of God, walking in the heart of the wise and peaceful, says: "I and My Father are One."[6] He will not say this in the 'breast of the unquiet and foolish, for "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him."[7] The narrow breasts of sinners do not take in the greatness of the faith. Lastly, the Jews hearing, "I and the Father are One, took up stones to stone Him."[8]
    122. He who cannot listen to this is a Jew; he who cannot listen to this stones Christ with the stones of his treachery,
rougher than any rock, and if you believe me, he wounds Christ. For although He cannot now feel a wound: "For now henceforth we know not Christ after the flesh,"[9] yet He Who rejoices in the love of the Church is stoned by the impiety of the Arians.
    123. "The law of Thy mouth, O Lord, is good unto me, I keep Thy commandments.''[10] Thou hast Thyself said that Thou art one with the Father. Because Peter believed this, he received the keys of the kingdom of heaven, and without anxiety for himself forgave sins. Judas, because he believed not this, strangled himself with the cord of his own wickedness. O the hard stones of unbelieving words! O the unseemly cord of the betrayer, and the still more hideous purchase-money of the Jews! O hateful money wherewith either the just is bought for death, or sold ! Joseph was sold, Jesus Christ was bought,

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the one to slavery, the Other to death. O detestable inheritance, O deadly sale, which either sells a brother to suffering or sets a price on the Lord to destroy Him, the Purchaser of the salvation of all.
    124. The Jews did violence to two things which are chief of all, faith and duty, and in each to Christ the Author of faith and duty. For both in the patriarch Joseph was there a type of Christ, and Christ Himself came in the truth of His Body, "Who counted it not robbery that He should be equal with God, but took on Him the form of a servant,"[1] because of our fall,that is to say, taking slavery upon Himself and not shrinking from suffering.
    125. In one place the sale is for twenty pieces, in the other for thirty. For how could His true price be apprehended, Whose value cannot be limited? There is error in the price because there is error in the inquiry. The sale is for twenty pieces in the Old Testament, for thirty in the New; for the Truth is of more value than the type, Grace is more generous than training, the Presence is better than the Law, for the Law promised the Coming, the Coming fulfilled the Law.
    126. The Ishmaelites made their purchase for twenty pieces, the Jews for thirty. And this is no trivial figure. The faithless are more lavish for iniquity than the faithful for salvation. It is, however, fitting to consider the quality of each agreement. Twenty pieces are the price of him sold to slavery, thirty pieces of Him delivered to the Cross. For although the Mysteries of the Incarnation and of the Passion must be in like manner matters of amazement, yet the fulfilment of faith is in the Mystery of the Passion. I do not indeed value less the birth from the holy Virgin, but I receive even more gratefully the Mystery of the sacred Body. What is more full of mercy than that He should forgive me the wrongs done to Himself? But it is even fuller measure that He gave us so great a gift, that He Who was not to die because He was God, should die by our death, that we might live by His Spirit.
    127. Lastly, it was not without meaning that Judas Iscariot valued that ointment at three hundred pence, which seems certainly by the statement of the price itself to set forth the Lord's cross. Whence, too, the Lord says: "For she, pouring this ointment on My body, did it for My burial."[2] Why, then, did Judas value this at so high a rate? 

Because remission of sins is of more value to sinners, and forgiveness seems to be more precious. Lastly, you find it written: "To whom much is forgiven the same loveth more." r Therefore sinners themselves also confess the grace of the Lord's Passion which they have lost, and they bear witness to Christ who persecuted Him.
    128. Or because, "into a malicious soul wisdom does not enter,"[2] the evil disposition of the traitor uttered this@ and he valued the suffering of the Lord's body at a dearer rate, that by the immensity of the price he might draw all away from the faith. And therefore the Lord offered Himself without price, that the necessity of poverty might hold no one hack from Christ. The patriarchs sold Him for a small price that all might buy. Isaiah said: "Ye that have no money go buy and drink; eat ye without money,"(3) that he might gain him who had no money. O traitor Judas, thou valuest the ointment of His Passion at three hundred pence, and sellest His Passion for thirty pence.[4] Profuse in valuing, mean in selling.
    129. So, then, all do not buy Christ at the same price; Photinus, who buys Him for death, buys Him at one price; the Arian, who buys Him to wrong Him, at another price; the Catholic, who buys Him to glorify Him, at another. But he buys Him without money according to that which is written: "He that hath no money let him buy without price."[5]
    130. "Not all," says Christ, "that say unto Me, Lord, Lord, shall enter into the kingdom of heaven !"[6] Although many call themselves Christians, and make use of the name, yet not all shall receive the reward. Both Cain offered sacrifice, and Judas received the kiss, but it was said to him, "Judas, betrayest thou the Son of Man with a kiss?"[7] that is, thou fillest up thy wickedness with the pledge of affection, and sowest hatred with the implement of peace, and inflictest death with the outward token of love.
    131. Let not, then, the Arians flatter themselves with the employment of the name, because they call themselves Christians. The Lord will answer them: You set forward My Name, and deny My Substance, but I do not recognize My Name where My eternal Godhead is not. That is not My Name which is divided from the Father, and

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separated from the Spirit; I do not recognize My Name where I do not recognize My doctrine; I do not recognize My Name where I do not recognize My Spirit. For he knows not that he is comparing the Spirit of the Father to those servants whom He created. Concerning which point we have already spoken at length.[1]

CHAPTER XVIII.

As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St. Ambrose touches again on some of them; for instance, that He does not commit but forgives sin; that He is not a creature but the Creator; and lastly, that He does not offer but receives worship.

    132. But to sum up, in order at the end more distinctly to gather up the arguments which have been used here and there, the evident glory of the Godhead is proved both by other arguments, and most especially by these four. God is known by these marks: either that He is without sin; or that He forgives sin; or that He is not a creature but the Creator; or that He does not give but receives worship.
    133. So, then, no one is without sin except God alone, for no one is without sin except God.[2] Also, no one forgives sins except God alone, for it is also written: "Who can forgive sins but God alone?"[3] And one cannot be the Creator of all except he be not a creature, and he who is not a creature is without doubt God; for it is written: "They worshipped the creature rather than the Creator, Who is God blessed for ever."[4] God also does not worship, but is worshipped, for it is written: "Thou shalt worship the Lord thy God, and Him only shall thou serve."[5]
    134. Let us therefore consider whether the Holy Spirit have any of these marks which may bear witness to His Godhead. And first let us treat of the point that none is without sin except God alone, and demand that they prove that the Holy Spirit has sin.
    135. But they are unable to show us this, and demand our authority from us, namely, that we should show by texts that the Holy Spirit has not sinned, as it is said of the Son that He did no sin.[6] Let them learn that we teach by authority of the Scriptures; for it is written: "For in Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move, eloquent, undefiled." The Scripture says He is undefiled,

has it lied concerning the Son, that you should believe it to have lied concerning the Spirit?  For the prophet said in the same place concerning Wisdom, that nothing that defiles enters into her. She herself is undefiled, and her Spirit is undefiled. Therefore if the Spirit have not sin, He is God.
    136. But how can He be guilty of sin Who Himself forgives sins?  Therefore He has not committed sin, and if He be without sin He is not a creature. For every creature is exposed to the capability of sin, and the eternal Godhead alone is free from sin and undefiled.
    137. Let us now see whether the Spirit forgives sins. But on this point there can be no doubt, since the Lord Himself said: "Receive ye the Holy Spirit. Whosesoever sins ye forgive they shall be forgiven."[1] See that sins are forgiven through the Holy Spirit. But men make use of their ministry for the forgiveness of sins, they do not exercise the right of any power of their own. For they forgive sins not in their own name but in that of the Father and of the Son and of the Holy Spirit. They ask, the Godhead gives, the service is of man, the gift is of the Power on high.
    138. And it is not doubtful that sin is forgiven by means of baptism, but in baptism the operation is that of the Father and of the Son and of the Holy Spirit. If, therefore, the Spirit forgives sin, since it is written, "Who can forgive sins except God alone?[2] certainly He Who cannot be separated from the oneness of the name of the Nature is also incapable of being severed from the power of God. Now if He is not severed from the power of God, how is He severed from the name of God.
    139. Let us now see whether He be a creature or the Creator. But since we have above[3] most clearly proved Him to be the Creator, as it is written: "The Spirit of God Who hath made me;"[4] and it has been declared that the face of the earth is renewed by the Spirit, and that all things languish without the Spirit,[5] it is clear that the Spirit is the Creator. But who can doubt this, since, as we have shown above, not even the generation of the Lord from the Virgin, which is more excellent than all creatures, is without the operation of the Spirit? 
    140. Therefore the Spirit is not a creature, but the Creator, and He Who is Creator is certainly not a creature. And because He is not a creature, without doubt He is the

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Creator Who produces all things together with the Father and the Son. But if He be the Creator, certainly the Apostle, by saying in condemnation of the Gentiles, "Who served the creature rather than the Creator, Who is God blessed for ever,"[1] and by warning men, as I said above, that the Holy Spirit is to be served, both showed Him to be the Creator, and because He is the Creator demonstrated that He ought to be called God. Which he also sums up In the Epistle written to the Hebrews, saying: "For He that created all things is God.''[2] Let them, therefore, either say what it is which has been created without the Father, Son, and Holy Spirit, or let them confess that the Spirit also is of one Godhead with the Father and the Son.
    141. The writer taught also that He was to be worshipped, Whom he called Lord and God. For He Who is the God and Lord of the Universe is certainly to be worshipped by all, for it is thus written: "Thou shalt worship the Lord thy God, and Him only shall thou serve."[3]
    142. Or let them say where they have read that the Spirit worships. For it is said of the Son of God: "Let all the Angels of God worship Him;"[4] we do not read, Let the Spirit worship Him. For how can He worship Who is not amongst servants and ministers, but, together with the Father and the Son, has the service of the just under Him, for it is written: "We serve the Spirit of God."[5] He is, therefore, to be worshipped by us, Whom the Apostle taught that we must serve, and Whom we serve we also adore, according to that which is written, to repeat the same words again: "Thou shall worship the Lord thy God, and Him only shalt thou serve."
    143. Although the Apostle has not omitted even this point, so as to omit to teach us that the Spirit is to be worshipped. For since we have demonstrated that the Spirit is in the prophets, no one can doubt that prophecy is given by the Spirit, and plainly when He Who is in the prophets is worshipped, the same Spirit is worshipped. And so you find: "If the whole Church be assembled together, and all speak with tongues, and there come in one unlearned or unbelieving, will he not say that ye are mad?  But if all prophesy, and there come in one unlearned and unbelieving, he is convicted by all, he is judged by all. For the secrets of his heart are made mani-

fest, and so falling down on his face he will worship God, declaring that God is in truth among you."[1] It is, therefore, God Who is worshipped, God Who abides and Who speaks in the prophets; but the Spirit thus abides and speaks, therefore, also, the Spirit is worshipped.

CHAPTER XIX.

Having proved above that the Spirit abides and speaks in the prophets, St. Ambrose infers that He knows all things which are of God, and therefore is One with the Pather and the Son. This same point he establishes again from the fact that He possesses all that God possesses, namely, Godhead, knowledge of the heart, truth, a Name above every name, and power to raise the dead, as is proved from Ezekiel, and in this He is equal to the Son.

    144. And so as the Father and the Son are One, because the Son has all things which the Father has, so too the Spirit is one with the Father and the Son, because He too knows all the things of God. For He did not obtain it by force, so that there should be any injury as of one who had suffered loss; He did not seize it, lest the loss should be his from whom it might seem to have been plundered. For neither did He seize it through need, nor through superiority of greater power did He take it by force, but He possesses it by unity of power. Therefore, if He works all these things, for one and the same Spirit worketh all,[2] how is He not God Who has all things which God has? 
    145. Or let us consider what God may have which the Holy Spirit has not. God the Father has Godhead, and the Son, too, in Whom dwells the fulness of the Godhead, has it, and the Spirit has it, for it is written: "The Spirit of God is in my nostrils." [3]
    146. God, again, searches the hearts and reins, for it is written: "God searcheth the hearts and reins."[4] The Son also has this power, Who said, "Why think ye evil in your hearts?"[5] For Jesus knew their thoughts. And the Spirit has the same power, Who manifests to the prophets also the secrets of the hearts of others, as we said above: "for the secrets of his heart are made manifest," And why do we wonder if He searches the hidden things of man Who searches even the deep things of God? 
    147. God has as an attribute that He is true for it is written: "Let God be true and every man a liar."[6] Does the Spirit lie Who is the Spirit of Truth?[7] and Whom we

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have shown to be called the Truth, since John called Him too the Truth, as also the Son?  And David says in the psalm: "Send out Thy light and Thy truth, they have led me and brought me to Thy holy hill and to Thy tabernacles."[1] If you consider that in this passage the Son is the light, then the Spirit is the Truth, or if you consider the Son to be the Truth, then the Spirit is the light,
    148. God has a Name which is above every name, and has given a name to the Son, as we read that in the Name of Jesus knees should bow. Let us consider whether the Spirit has this Name. But it is written
"Go, baptize the nations in the Name of the Father, and of the Son, and of the Holy Spirit,"[2] He has, then, a Name above every name. What, therefore, the Father and the Son have, the Holy Spirit also has through the oneness of the Name of His nature.
    149. It is a prerogative of God to raise the dead. "For as the Father raiseth the dead and quickeneth them, so the Son also quickeneth whom He will."[3] But the Spirit also(by Whom God raiseth) raiseth them, for it is written: "He shall quicken also your mortal bodies through His Spirit that dwelleth in you."[4] But that you may not think this a trivial grace, learn that the Spirit also raises, for the prophet Ezekiel says: "Come, O Spirit, and breathe upon these dead, and they shall live. And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet an exceeding great company."[5]  And farther on God says: "Ye shall know that I am the Lord, when I shall open your graves, that I may bring My people out of their graves, and I will give you My Spirit, and ye shall live."[6]
    150. When He spoke of His Spirit, did He mention any other besides the Holy Spirit?  For He would neither have spoken. of His Spirit as produced by blowing, nor could this Spirit come from the four quarters of the world, for the blowing of these winds, which we experience, is partial, not universal; and this spirit by which we live is also individual, not universal. But it is the nature of the Holy Spirit to be both over all and in all. Therefore from the words of the prophet we may see how(the flame-work of the members long since fallen asunder being scattered) the bones may come together again to the form of a revived

body, when the Spirit quickens them; and the ashes may come together on the limbs belonging to them, animated by a disposition to come together before being formed anew in the appearance of living.
    151. Do we not in the likeness of what is done recognize the oneness of the divine power?  The Spirit raises after the same manner as the Lord raised at the time of His own Passion, when suddenly in the twinkling of an eye the graves of the dead were opened, and the bodies living again arose from the tombs, and the smell of death being removed, and the scent of life restored, the ashes of those who were dead took again the likeness of the living.
    152. So, then, the Spirit has that which Christ has, and therefore what God has, for all things which the Father has the Son also has, and therefore He said: "All things which the Father hath are Mine."[1]

CHAPTER XX.

The river flowing from the Throne of God is a figure of the Holy Spirit, but by the waters spoken of by David the powers of heaven are intended. The kingdom of God is the work of the Spirit; and it is no matter for wonder ff He reigns in this together with the Son, since St. Paul promises that we too shall reign with the Son.

    153. And this, again, is not a trivial matter that we read that a river goes forth from the throne of God. For you read the words of the Evangelist John to this purport: "And He showed me a river of living water, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street thereof, and on either side, was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month, and the leaves of the tree were for the healing of all nations."[2]
    154. This is certainly the River proceeding from the throne of God, that is, the Holy Spirit, Whom he drinks who believes in Christ, as He Himself says: "If any man thirst, let him come to Me and drink. He that believeth on Me, as saith the Scripture, out of his belly shall flow rivers of living water. But this spoke He of the Spirit."[3] Therefore the river is the Spirit.
    155. This, then, is in the throne of God, for the water washes not the throne of God. Then, whatever you may understand by that water, David said not that it was above the throne of God, but above the heavens,

for it is written: "Let the waters which are above the heavens praise the Name of the Lord."[1] Let them praise, he says, not let it praise. For if he had intended us to understand the element of water, he would certainly have said, Let it praise, but by using the plural he intended the Powers to be understood.
    156. And what wonder is it if the Holy Spirit is in the throne of God, since the kingdom of God itself is the work of the Holy Spirit, as it is written: "For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Spirit."[2] And when the Saviour Himself says, "Every kingdom divided against itself shall be destroyed,"[3] by adding afterwards, "But if I, by the Spirit of God, cast out devils, without doubt the kingdom of God is come upon you."[4]  He shows that the kingdom of God is held undivided by Himself and by the Spirit.
    157. But what is more foolish than for any one to deny that the Holy Spirit reigns together with Christ when the Apostle says that even we shall reign together with Christ in the kingdom of Christ: "If we are dead with Him, we shall also live with Him; if we endure, we shall also reign with Him."[5] But we by adoption, He by power; we by grace, He by nature.
    158. The Holy Spirit, therefore, shares in the kingdom with the Father and the Son, and He is of one nature with Them, of one Lordship, and also of one power.

CHAPTER XXI.

Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him. What is meant by the revolving wheels, and the divers wings, and how since the Spirit is proclaimed Lord of Sabaoth by the Seraphim, certainly none but impious men can deny Him this title.

    159. Since, then, He has a share in the kingdom, what hinders us from understanding that it was the Holy Spirit by Whom Isaiah was sent? For on the authority of Paul we cannot doubt, whose judgment the Evangelist Luke so much approved in the Acts of the Apostles as to write as follows in Paul's words: "Well spake the Holy Spirit through Isaiah the prophet to our fathers, saying: Go to this people and say, Ye shall hear with the ear and shall not understand, and seeing ye shall see and shall not perceive."[6]

    160. It is, then, the Spirit Who sent Isaiah. If the Spirit sent him, it is certainly the Spirit Whom, after Uzziah's death, Isaiah saw, when he said: "I saw the Lord of Sabaoth sitting upon a throne, high and lifted up, and the house was full of His majesty. And the Seraphim stood round about Him, each one had six wings, and with two they were covering His face, and with two they were covering His feet, and with two they were flying; and they cried out one to the other, and said, Holy, holy, holy is the Lord of Sabaoth, the whole earth is full of His majesty."[1]
    161. If the Seraphim were standing, how were they flying? If they were flying, how were they standing? If we cannot understand this, how is it that we want to understand God, Whom we have not seen?
    162. But as the prophet saw a wheel running within a wheel[2](which certainly does not refer to any appearance to the bodily sight, but to the grace of each Testament; for the life of the saints is polished, and so consistent with itself that later portions agree with the former). The wheel, then, within a wheel is life under the Law, life under
grace; inasmuch as Jews are within the Church, the Law is included in grace. For he is within the Church who is a Jew secretly; and circumcision of the heart is a sacrament within the Church. But that Jewry is within the Church of which it is written: "In Jewry is God known;"[3] therefore as wheel runs within wheel, so in like manner the wings were still, and the wings were flying.
    163. In like manner, too, the Seraphim were veiling His face with two wings, and with two were veiling His feet, and with two were flying. For here also is a mystery of spiritual wisdom. Seasons stand, seasons fly; the past stand, the future are flying, and like the wings of the Seraphim, so they veil the face or the feet of God; inasmuch as in God, Who has neither beginning nor end, the whole course of times and seasons, from this knowledge of its beginning and its end, is at rest. So, then, times past and future stand, the present fly. Ask not after the secrets of His beginning or His end, for there is neither. You have the present, but you must praise Him, not question.
    164. The Seraphim with unwearied voices praise, and do you question? And certainly when they do this they show us that we must not sometimes question about God,

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but always praise Him. Therefore the Holy Spirit is also the Lord of Sabaoth. Unless perchance the Teacher Whom Christ chose pleases not the impious, or they can deny that the Holy Spirit is the Lord of powers, Who gives whatever powers He Himself wills.

CHAPTER XXII.

In proof of the Unity in Trinity the passage of Isaiah which has been cited is considered, and it is shown that there is no difference as to its sense amongst those who expound it of the Father, or of the Son, or of the Spirit. If He Who was crucified was Lord of glory, so, too, is the Holy Spirit equal in all things to the Father and the Son, and the Arians will never be able to diminish His glory.

    165. IT is now possible to recognize the oneness of the majesty and rule in the Father, the Son, and the Holy Spirit. For many say that it was God the Father Who was seen at that time by Isaiah. Paul says it was the Spirit, and Luke supports him. John the Evangelist refers it to the Son. or thus has he written of the Son:
"These things spake Jesus, and departed and hid Himself from them. But though He had done so great signs before them, they did not believe on Him, that the word of Isaiah might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the Arm of the Lord been revealed?[1] Therefore, they could not believe, because Isaiah said again, He hath blinded their eyes and hardened their heart, that they might not see with their eyes and understand with their heart and be converted, and I should heal them.[2] These things said Isaiah when he saw His glory, and spake of Him."[3]
    166. John says that Isaiah spoke these words, and revealed most clearly that the glory of the Son appeared to him. Paul, however, relates that the Spirit said these things. Whence, then, is this difference?
    167. There is, indeed, a difference of words, not of meaning. For though they

said different things, neither was in error, for both the Father is seen in the Son, Who said, "He that seeth Me seeth the Father also,''[1] and the Son is seen in the Spirit; for as "no man says Lord Jesus, except in the Holy Spirit,"[2] so Christ is seen not by the eye of flesh, but by the grace of the Spirit. Whence, too, the Scripture says: "Rise, thou that sleepest, and arise from the dead, and Christ shall shine upon thee."[3] And Paul, when he had lost his eyesight, how did he see Christ except in the Spirit?[4] Wherefore the Lord says: "For to this end I have appeared unto thee, to appoint thee a minister and a witness of the things wherein thou hast seen Me, and of the things wherein thou shalt see Me." s For the prophets also received the Spirit and saw Christ.
    168. One, then, is the vision, one the right to command, one the glory. Do we deny that the Holy Spirit is also the Lord of
V glory when the Lord of glory was crucified who was born from the Holy Spirit of the Virgin Mary? For Christ is not one of two, but is one, and was born as Son of God of the Father before the world; and in the world born as man by taking flesh.
    169. And why should I say that, as the Father and the Son, so, too, the Spirit is free from stain and Almighty, for Solomon called Him in Greek <greek>pantosunamou</greek>, <greek>panepiskopon</greek>, because He is Almighty and beholds all things,[6] as we showed above to be,[7] is read in the Book of Wisdom. Therefore the Spirit enjoys honour and glory.
    170. Consider now lest perchance something may not beseem Him, or if this displease thee, O Arian, drag Him down from His fellowship with the Father and the Son. But if thou choose to drag Him down thou wilt see the heavens reversed above thee, for all their strength is from the Spirit. [8] If thou choose to drag Him down, thou must first lay hands on God, for the Spirit is God. But how wilt thou drag Him down, Who searcheth the deep things of God?

THE TWO BOOKS OF ST. AMBROSE, BISHOP OF MILAN, ON THE
DECEASE OF HIS BROTHER SAYTRUS.

BOOK I.

    I. WE have brought hither, dearest brethren, my sacrifice, a sacrifice undefiled, a sacrifice well pleasing to God, my lord and brother Satyrus. I did not forget that he was mortal, nor did my feelings deceive me, but grace abounded more exceedingly. And so I have nothing to complain of, but have cause for thankfulness to God, for I always desired that if any troubles should await either the Church or myself, they should rather fall on me and on my house. Thanks, therefore, be to God, that in this time of common fear, when everything is dreaded from the barbarian movements, I ended the trouble of all by my personal grief, and that I dreaded for all which was turned upon me. And may this be fully accomplished, so that my grief may be a ransom for the grief of all.
    2. Nothing among things of earth, dearest brethren, was more precious to me, nothing more worthy of love, nothing more dear than such a brother, but public matters come before private. And should any one enquire what was his feeling; he would rather be slain for others than live for himself, because Christ died according to the flesh for all, that we might learn not to live for ourselves alone.
    3. To this must be added that I cannot be ungrateful to God; for I must rather rejoice that I had such a brother than grieve that I had lost a brother, for the former is a gift, the latter a debt to be paid. And so, as long as I might, I enjoyed the loan entrusted to me, now He Who deposited the pledge has taken it back. There is no difference between denying that a pledge has been deposited and grieving at its being returned. In each there is untrustworthiness, and in each [eternal] life is risked. It is a fault if you refuse repayment, and piety if you refuse a sacrifice. Since, too, the lender of money can be made a fool of, but the Author

of nature, the Lender of all that we need, cannot be cheated. And so the larger the amount of the loan, so much the more gratitude is due for the use of the capital.
    4. Wherefore, I cannot be ungrateful concerning my brother, for he has given back that which was common to nature, and has gained what is peculiar to grace alone. For who would refuse the common lot? Who would grieve that a pledge specially en-trusted to him is taken away, since the Father gave up His only Son to death for us? Who would think that he ought to be excepted from the lot of dying, who has not been excepted from the lot of being born? It is a great mystery of divine love, that not even in Christ was exception made of the death of the body; and although He was the Lord of nature, He refused not the law of the flesh which He had taken upon Him. It is necessary for me to die, for Him it was not necessary. Could not He Who said of His servant, "If I will that he tarry thus until I come, what is that to thee? "[1] not have remained as He was, if so He willed? But by continuance of my brother's life here, he would have destroyed his reward and my sacrifice. What is a greater consolation to us than that according to the flesh Christ also died? Or why should I weep too violently for my brother, knowing as I do that that divine love could not die.
    5. Why should I alone weep more than others for him for whom you all weep? I have merged my personal grief in the grief of all, especially because my tears are of no use, whereas yours strengthen faith and bring consolation. You who are rich weep, and by weeping prove that riches gathered together are of no avail for safety, since death cannot be put off by a money payment, and the last day carries off alike the

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rich and the poor. You that are old weep, because in him you fear that you see the lot of your own children; and for this reason, since you cannot prolong the life of the body, train your children not to bodily enjoyment but to virtuous duties. And you that are young weep too, because the end of life is not the ripeness of old age. The poor too wept, and, which is of much more worth, and much more fruitful, washed away his transgressions with their tears. Those are redeeming tears, those are groanings which hide the grief of death, that grief which through the plenteousness of eternal joy covers over the feeling of former grief. And so, though the funeral be that of a private person, yet is the mourning public; and therefore cannot the weeping last long which is hallowed by the affection of all,
 6. For why should I weep for thee, my most loving brother, who wast thus torn from me that thou mightest be the brother of all?  For I have not lost but changed my intercourse with thee; before we were inseparable in the body, now we are undivided in affection; for thou remainest with me, and ever wilt remain. And, indeed, whilst thou wast living with me, our country never tore thee from me, nor didst thou thyself ever prefer our country to me; and now thou art become surety for that other country, for I begin to be no stranger there where the better portion of myself already is. I was never wholly engrossed in myself, but the greater part of each of us was in the other, yet we were each of us in Christ, in Whom is the whole sum of all, and the portion of each severally. This grave is more pleasing to me than thy natal soil, in which is the fruit not of nature but of grace, for in that body which now lies lifeless lies the better work of my life, since in this body, too, which I bear is the richer portion of thyself.
    7. And would that, as memory and gratitude are devoted to thee, so, too, whatever time I have still to breathe this air, I could breathe it into thy life, and that half of my time might be struck off from me and be added to thine! For it had been just that for those, whose use of hereditary property was always undivided, the period of life should not have been divided, or at least that we, who always without difference shared everything in common during life, should not have a difference in our deaths.
    8. But now, brother, whither shall I advance, or whither shall I turn?  The ox seeks his fellow, and conceives itself incomplete, and by frequent lowing shows its

tender longing. if perchance that one is wanting with whom it has been wont to draw the plough. And shall I, my brother, not long after thee?  Or can I ever forget thee, with whom I always drew the plough of this life?  In work I was inferior, but in love more Closely bound; not so much fit through my strength, as endurable through thy patience, who with the care of anxious affection didst ever protect my side with thine, as a brother in thy love, as a father in thy care, as older in watchfulness, as younger in respect. So in the one degree of relationship thou didst expend on me the duties of many, so that I long after not one only but many lost in thee, in whom alone flattery was unknown, dutifulness was portrayed. For thou hadst nothing to which to add by pretence, inasmuch as all was comprised in thy dutifulness, so as neither to receive addition nor await a change.
    9. But whither am I going, in my immoderate grief, forgetful of my duty, mindful of kindness received? The Apostle calls me back, and as it were puts a bit upon my sorrow, saying, as you heard just now: "We would not that ye should be ignorant, brethren, concerning them that sleep, that ye be not sorrowful, as the rest which have no hope."[1] Pardon me, dearest brethren. For we are not all able to say: "Be ye imitators of me, as I also am of Christ."[2] But if you seek one to imitate, you have One Whom you may imitate. All are not fitted to teach, would that all were apt to learn.
    10. But we have not incurred any grievous sin by our tears. Not all weeping proceeds from unbelief or weakness. Natural grief is one thing, distrustful sadness is another, and there is a very great difference between longing for what you have lost and lamenting that you have lost it. Not only grief has tears, joy also has tears of its own. Both piety excites weeping, and prayer waters the couch, and supplication, according to the prophet's saying, washes the bed,[3] Their friends made a great mourning when the patriarchs were buried. Tears, then, are marks of devotion, not producers of grief.[4] I confess, then, that I too wept, but the Lord also wept. He wept for one not related to Him, I for my brother. He wept for all in weeping for one, 'I will weep for thee in all, my brother.
    11. He wept for what affected us, not Himself; for the Godhead sheds no tears;

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but He wept in that nature in which He was sad; He wept in that in which He was crucified, in that in which He died, in that in which He was buried. He wept in that which the prophet this day brought to our minds: "Mother Sion shall say, A man, yea, a man was made in her, and the Most High Himself established her."(1) He wept in that nature in which He called Sion Mother, born in Judaea, conceived by the Virgin. But according to His Divine Nature He could not have a mother, for He is the Creator of His mother. So far as He was made, it was not by divine but by human generation, because He was made man, God was born.
    12. But you read in another place: "Unto us a Child is born, unto us a Son is given."(2) In the word Child is an indication of age, in that of Son the fulness of the Godhead. Made of His mother, born of the Father yet the Same Person was both born and given, you must not think of two but of one. For one is the Son of God, both born of the Father and sprung from the Virgin, differing in order, but in name agreeing in one, as, too, the lesson just heard teaches for "a man was made in her and the Most High Himself established her;"(3) man indeed in the body, the Most High in power. And though He be God and man in diversity of nature, yet is He at the same time one in each nature. One property, then, is peculiar to His own nature, another He has in common with us, but in both is He one, and in both is He perfect.
    13. Therefore it is no subject of wonder that God made Him to be both Lord and Christ. He made Him Jesus, Him, that is, Who received the name in His bodily nature; He made Him of Whom also the patriarch David writes: "Mother Sion shall say, A man, yea, a man is made in her." But being made man He is unlike the Father, not in Godhead but in His body; not separated from the Father, but differing in office, abiding united in power, but separated in the mystery of the Passion.
    14. The treatment of this topic demands more arguments, by which to demonstrate the authority of the Father, the special property of the Son, and the Unity of the whole Trinity; but to-day I have undertaken the office of consolation, not of discussion, although it is customary in consoling to draw away the mind from its grief by application to discussion. But I would rather moderate the grief than alter the affection, that the longing may rather be assuaged than lulled to sleep. For I have no wish to turn away too far from my brother, and to be led off by other thoughts, seeing that this discourse has been undertaken, as it were, for the sake of accompanying him, that I might follow in affection him departing, and embrace in mind him whom I see with my eyes. For it gives me pleasure to fix the whole gaze of my eyes on him, to encompass him with kindly endearments; whilst my mind is stupefied, and I feel as though he were not lost whom I am able still to see present; and I think him not dead, my services to whom I do not as yet perceive to be wanting, services to which I had devoted the whole of my life and the drawing of every breath.
    15. What, then, can I pay back in return for such kindness and such pains? I had made thee, my brother, my heir; thou hast left me as the heir; I hoped to leave thee as survivor, and thou hast left me. I, in return for thy kindnesses, that I might repay thy benefits, gave wishes; now I have lost my wishes yet not thy benefits. What shall I, succeeding to my own heir, do? What shall I do who outlive my own life? What shall I do, no longer sharing this light which yet shines on me? What thanks, what good offices, can I repay to thee? Thou hast nothing from me but tears. And perchance, secure of thy reward, thou desirest not those tears which are all that I have left. For even when thou wast yet alive, thou didst forbid me to weep, and didst show that our grief was more pain to thee than thine own death. Tears are bidden to flow no longer, and weeping is repressed. And gratitude to thee forbids them too, lest whilst we weep for our loss we seem to despair concerning thy merits.
    16. But for myself at least thou lessenest the bitterness of that grief; I have nothing to fear who used to fear for thee. I have nothing which the world can now snatch from me. Although our holy sister still survives, venerable for her blameless life, thy equal in character, and not falling short in kindly offices; yet we both used to fear more for thee, we felt that all the sweetness of this life was stored up in thee. To live for thy sake was a delight, to die for thee were no cause of sorrow, for we both used to pray that thou mightest survive, it was no pleasure that we should survive thee. When did not our very soul shudder when a dread of this kind touched us? How were our minds dismayed by the tidings of thy sickness!
    17. Alas for our wretched hopes! We

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thought that he was restored to us whom we see carried off, and we now recognize that thy departure hence was obtained by thy vows to the holy martyr Lawrence!(1) And indeed I would that thou hadst obtained not only a safe passage hence, but also a longer time of life I Thou couldst have obtained many years of life, since thou wast able to obtain thy departure hence. And I indeed thank Thee, Almighty Everlasting God, that Thou hast not denied us at least this last comfort, that Thou hast granted us the longed-for return of our much loved brother from the regions of Sicily and Africa; for he was snatched away so soon after his return as though his death were delayed for this alone, that he might return to his brethren.
    18. Now, I clearly have my pledge which no change can any more tear from me; I have the relics which I may embrace, I have the tomb which I may cover with my body, I have the grave on which I may lie, and I shall believe that I am more acceptable to God, because I shall rest upon the bones of that holy body. Would that I had been able in like manner to place my body in the way of thy death! Hadst thou been attacked with the sword, I would have rather offered myself to be pierced for thee; had I been able to recall thy life as it was passing away, I would have rather offered my own.
    19. It profited me nothing to receive thy last breath, nor to have breathed into the mouth of thee dying, for I thought that either I myself should receive thy death, or should transfer my life to thee. O that sad, yet sweet pledge of the last kiss! O the misery of that embrace, in which the lifeless body began to stiffen, the last breath vanished! I tightened my arms indeed, but had already lost him whom I was holding; I drew in thy last breath with my mouth, that I might share thy death. But in some way that breath became lifegiving to me, and even in death diffused an odour of greater love. And if I was unable to lengthen thy life by my breath, would that at least the strength of thy last breath might have been transfused into my mind, and that our affection might have inspired me with that purity and innocence of thine. Thou wouldst have left me, dearest brother, this inheritance, which would not smite the affections with tears of grief, but commend thine heir by notable grace.
    20. What, then, shall I now do, since all the sweetness, all the solace, in fine, all the charms of that life are lost to me? For thou wast alone my solace at home, my charm abroad; thou, I say, my adviser in counsel, the sharer in my cares, the averter of anxiety, the driver away of sorrow; thou wast the protector of my acts and the defender of my thoughts; thou, lastly, the only one on whom rested care of home and of public matters. I call thy holy soul to witness that, in the building of the church,(1) I often feared lest I might displease thee. Lastly, when thou camest back thou didst chide thy delay. So wast thou, at home and abroad, the instructor and teacher of the priest, that thou didst not suffer him to think of domestic matters, and didst take thought to care for public matters. But I may not fear to seem to speak boastingly, for this is thy meed of praise, that thou, without displeasing any, both didst manage thy brother's house and recommend his priesthood.
    21. I feel, indeed, that my mind is touched by the repetition of thy services and the enumeration of thy virtues, and yet in being thus affected I find my rest, and although these memories renew my grief, they nevertheless bring pleasure. Am I able either not to think of thee, or ever to think of thee without tears? And shall I ever be able either not to remember such a brother, or to remember him without tearful gratitude? For what has ever been pleasant to me that has not had its source in thee? What, I say, has ever been a pleasure to me without thee, or to thee without me? Had we not every practice in common, almost to our very eyesight and our sleep? Were our wills ever at variance? And what step did we not take in common? So that we almost seemed in raising our feet to move each others body.
    22. But if ever either had to go forth without the other, one would think that his side was unprotected, one could see his countenance troubled, one would suppose that his soul was sad, the accustomed grace, the usual vigour did not shine forth, the loneliness was a subject of dread to all, and made them fearful of some sickness. Such a strange thing it seemed to all that we were separated. I certainly, impatient at my brother's absence, and having it constantly in mind, kept on turning my head seeking him, as it were, present, and seemed to myself then to see him and speak to him. But if I

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was disappointed in my hope, I seemed to myself, as it were, to be dragging a yoke on my bowed down neck, to advance with difficulty, to meet others with diffidence, and to return home hurriedly, since it gave me no pleasure to go farther without thee.
    23. But when we both had to go forth, there were not more steps on the way than words, nor was our pace quicker than our talk, and it was less for the sake of walking than for the pleasure of conversing, for each of us hung on the lips of the other. We thought not of gazing intently on the view as we passed along, but listened to each other's anxious talk, drank in the kindly expression of the eyes, and inhaled the delight of the brother's appearance. How I used silently to admire within myself thy virtues, how I congratulated myself that God had given me such a brother, so modest, so capable, so innocent, so simple, so that when I thought of thy innocence I began to doubt thy capability, when I saw thy capability I could hardly imagine thy innocence! But thou didst combine both with wonderful perfection.
    24. Lastly, what we both had been unable to effect, thou didst accomplish alone. Prosper, as I hear, congratulated himself because he thought that on account of my priesthood he need not restore what he had purloined, but he found thy power alone to be greater than that of us both together. And so he paid all, and was not ungrateful for thy moderation, and did not scoff at thy modesty. But for whom, brother, didst thou seek to gain that? We wished that should be the reward of thy labours which was the proof of them. Thou didst accomplish everything, and when having done all thou didst return, thou alone, who art to be preferred to all, art torn from us; as if thou hadst put off death for this end, that thou mightest fulfil the office of affection, and then carry off the palm for capability.
    25. How little, dearest brother, did the honours of this world delight us, because they separated us from one another! And we accepted them, not because the acquisition of them was to be desired, but that there might be no appearance of paltry dissimulation. Or perhaps they were therefore granted to us, that, inasmuch as by thy early death thou wast about to shatter our pleasure, we might learn to live without each other.
    26. And indeed I recognize the foreboding dread of my mind, when I often go again through what I have written. I endeavoured to restrain thee, brother, from visiting Africa thyself, and wished thee rather to send some one. I was afraid to let thee go that journey, to trust thee to the waves, and a greater fear than usual came over my mind; but thou didst arrange the journey, and order the business, and, as I hear, didst entrust thyself again to the waves in an old and leaky vessel For since thou wast aiming at speed, thou didst set caution aside; eager to do me a kindness, thou madest nothing of thy danger.
    27. O deceitful joy! O the uncertain course of earthly affairs! We thought that he who was returned from Africa, restored from the sea, preserved after shipwreck, could not now be snatched from us; but,  though on land, we suffered a more grievous shipwreck, for the death of him whom  shipwreck at sea owing to strong swimming  could not kill is shipwreck to us. For what  enjoyment remains to us, from whom so sweet an ornament has been taken, so bright a light in this world's darkness has been  extinguished? For in him an ornament not only of our family but of the whole  fatherland has perished.
    28. I feel, indeed, the deepest gratitude to you, dearest brethren, holy people, that you esteem my grief as no other than your own, that you feel this bereavement as having happened to yourselves, that you offer me the tears of the whole city, of every age, and  the good wishes of every rank, with unusual affection. For this is not the grief of private sympathy, but as it were a service and offering of public good-will. And should any sympathy with me because of the loss of such a brother touch you, I have abundant fruit from it, I have the pledge of your affection. I might prefer that my brother were living, but yet public kindness is in prosperity very pleasant, and in adversity very grateful.
    29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead,(1) or the crowd in the Gospel, moved by the widow's tears and accompanying the funeral of the young man who was to be raised again.(3) There is, then, no doubt that by your tears the protection of the apostles is obtained; no doubt, I say, that Christ is moved to mercy, seeing you weeping. Though He has not now touched the bier, yet He has received the spirit commended to Him, and if He have not called the dead by the bodily voice, yet

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He has by the authority of His divine power delivered my brother's soul from the pains of death and from the attacks of wicked spirits. And though he that was dead has not sat up on the bier, yet he has found rest in Christ; and if he have not spoken to us, yet he sees those things which are above us, and rejoices in that he now sees higher things than we. For by the things which we read in the Gospels we understand what shall be, and what we see at present is a sign of what is to be.
    30. He had no need of being raised again for time, for whom the raising again for eternity is waiting. For why should he fall back into this wretched and miserable state of corruption, and return to this mournful life, for whose rescue from such imminent evils and threatening dangers we ought rather to rejoice? For if no one mourns for Enoch, who was translated(1) when the world was at peace and wars were not raging, but the people rather congratulated him, as Scripture says concerning him: "He was taken away, lest that wickedness should alter his understanding,"(2) with how much greater justice must this now be said, when to the dangers of the world is added the uncertainty of life. He was taken away that he might not fall into the hands of the barbarians; he was taken away that he might not see the ruin of the whole earth, the end of the world, the burial of his relatives, the death of fellow-citizens; lest, lastly, which is more bitter than any death, he should see the pollution of the holy virgins and widows.
    31. So then, brother, I esteem thee happy both in the beauty of thy life and in the opportuneness of thy death. For thou wast snatched away not from us but from dangers; thou didst not lose life but didst escape the fear of threatening troubles. For with the pity of thy holy mind for those near to thee, if thou knewest that Italy was now oppressed by the nearness of the enemy, how wouldst thou groan, how wouldst thou grieve that our safety wholly depended on the barrier of the Alps, and that the protection of purity consisted in barricades of trees! With what sorrow wouldst thou mourn that thy friends were separated from the enemy by so slight a division, from an enemy, too, both impure and cruel, who spares neither chastity nor life.
    32. How, I say, couldst thou bear these things which we are compelled to endure, and perchance (which is more grievous) to behold virgins ravished, little children torn from the embrace of their parents and tossed on javelins, the bodies consecrated to God defiled, and even aged widows polluted? How, I say, couldst thou endure these things, who even with thy last breath, forgetful of thyself, yet not without thought for us, didst warn us concerning the invasion of the barbarians, saying that not in vain hadst thou said that we ought to flee. Perchance was it because thou didst see that we were left destitute by thy death, and thou didst it, not out of weakness of spirit, but from affection, and wast weak with respect to us, but strong with respect to thyself. For when thou wast summoned home by the noble man Symmachus thy parent,(1) because Italy was said to be blazing with war, because thou wast going into danger, because thou wast likely to fall amongst enemies, thou didst answer that this was the cause of thy coming, that thou mightest not fail us in danger, that thou mightest show thyself a sharer in thy brother's peril.
    33. Happy, then, was he in so opportune a death, because he has not been preserved for this sorrow. Certainly thou art happier than thy holy sister, deprived of thy comfort, anxious for her own modesty, lately blessed with two brothers, now wretched because of both, being able neither to follow the one nor to leave the other; for whom thy tomb is a lodging, and the burying-place of thy body a home. And would that even this resting-place were safe! Our food is mingled with weeping and our drink with tears, for thou hast given us the bread of tears as food, and tears to drink in large measure,(2) nay, even beyond measure.
    34. What now shall I say of myself, who may not die lest I leave my sister, and desire not to live lest I be separated from thee? For what can ever be pleasant to me without thee, in whom was always my whole pleasure? or what satisfaction is it to remain longer in this life, and to linger on the earth where we lived with pleasure so long as we lived together? If there were anything which could delight us here, it could not delight without thee; and if ever we had earnestly desired to prolong our life, now at any rate we would not exist without thee.
    35. This is indeed unendurable. For what can be endured without thee, such a companion of my life, such a sharer of my toil and partaker of my duties? And I could

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not even make his loss more endurable by dwelling on it beforehand, so much did my mind fear to think of any such thing concerning him! Not that I was ignorant of his condition, but a certain kind of prayers and vows had so clouded the sense of common frailty, that I knew not how to think anything concerning him except entire prosperity.
    36. And then lately, when I was oppressed by a severe attack (would that it had been fatal), I grieved only that thou wast not sitting by my couch, and sharing the kindly duty with my holy sister mightest with thy fingers close my eyes when dead. What had I wished? What am I now pondering? What vows are wanting? What services are to succeed? I was preparing one thing, I am compelled to set forth another; not being the subject of the funeral rites but the minister. O hard eyes, which could behold my brother dying! O cruel and unkind hands, which closed those eyes in which I used to see so much! O still harder neck, which could bear so sad a burden, though it were in a service full of consolation.
    37. Thou, my brother, hadst more justly done these things for me. I used to expect these services at thy hands, I used to long for them. But now, having survived my own life, what comfort can I find without thee, who alone usedst to comfort me when mourning, to excite my happiness and drive away my sorrow? How do I now behold thee, my brother, who now addressest no words to me, offerest me no kiss? Though, indeed, our mutual love was so deeply seated in each of us, that it was cherished rather by inward affection than made public by open caresses, for we who professed such mutual trust and love did not seek the testimony of others. The strong spirit of our brotherhood had so infused itself into each of us, that there was no need to prove our love by caresses; but our minds being conscious of our affection, we, satisfied with our inward love, did not seem to require the show of caresses, whom the very appearance of each other fashioned for mutual love; for we seemed, I know not by what spiritual stamp or bodily likeness, to be the one in the other.
    38. Who saw thee, and did not think that he had seen me? How often have I saluted those who, because they had previously saluted thee, said that they had been already saluted by me? How many said something to thee, and related that they had said it to me? What pleasure, what amusement often was given me by this, because I saw that they were mistaken in us? What an agreeable mistake, what a pleasant slip, how innocent a deceit, how sweet a trick! For there was nothing for me to fear in thy words or acts, and I rejoiced when they were ascribed to me.
    39. But if they insisted all too vehemently that they had given me some information, I used to smile and answer with delight: Take care that it was not my brother whom you told. For since we had everything in common, one spirit and one disposition, yet the secrets of friends alone were not common property, not that we were afraid of danger in the communication, but that we might keep faith by withholding it. Yet if we had a matter to be consulted about, our counsel was always in common, though the secret was not always made common. For although our friends spoke to either of us, so that what they said might reach the other; yet I know that secrets were for the most part kept with such good faith that they were not imparted even to the other brother. For this is a convincing proof that was not betrayed without which had not been imparted to the brother.
    40. I confess, then, that being raised by these so great and excellent benefits to a kind of mental ecstasy, I had ceased to fear that I might be the survivor, because I thought him more worthy to live, and therefore received the blow which I am unable to endure, for the wounds of such pain are more easily borne when dwelt upon beforehand than when unexpected. Who will now console me full of sorrows? Who will raise up him that is smitten down? With whom shall I share my cares? Who will set me free from the business of this world? For thou wast the manager of our affairs, the censor of the servants, the decider between brother and sister, the decider not in matters of strife but of affection.
    41. For if at any time there was a discussion between me and my holy sister on any matter, as to which was the preferable opinion, we used to take thee as judge, who wouldst hurt no one, and anxious to satisfy each, didst keep to thy loving affection and the right measure in deciding, so as to let each depart satisfied, and gain for thyself the thanks of each. Or if thou thyself broughtest anything for discussion, how pleasantly didst thou argue! and thy very indignation, how free from bitterness it was! how was thy discipline not unpleasant to the servants themselves! since thou didst

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strive rather to blame thyself before thy brethren than to punish through excitement! For our profession restrained in us the zeal for correction, and, indeed, thou, my brother, didst remove from us every inclination to correct, when thou didst promise to punish and desire to alleviate.
    42. That is, then, evidence of no ordinary prudence, which virtue is thus defined by the wise. The first of good things is to know God, and with a pious mind to reverence Him as true and divine, and to delight in that loveable and desirable beauty of the eternal Truth with the whole affection of the mind. And the second consists in deriving from that divine and heavenly source of nature, love towards our neighbours, since even the wise of this world have borrowed from our laws. For they never could have obtained those points for the discipline of men, except from that heavenly fount of the divine law.
    43. What, then, shall I say of his reverence in regard to the worship of God? He, before being initiated in the more perfect mysteries, being in danger of shipwreck when the ship that bore him, dashed upon rocky shallows, was being broken up by the waves tossing it hither and thither, fearing not death but lest he should depart this life without the Mystery, asked of those whom he knew to be initiated the divine Sacrament of the faithful; not that he might gaze on secret things with curious eyes, but to obtain aid for his faith. For he caused it to be bound in a napkin, and the napkin round his neck, and so cast himself into the sea, not seeking a plank loosened from the framework of the ship, by floating on which he might be rescued, for he sought the means of faith alone. And so believing that he was sufficiently protected and defended by this, he sought no other aid.
    44. One may consider his courage at the same time, for he, when the vessel was breaking up, did not as a shipwrecked man seize a plank, but as a brave man found in himself the support of his courage, nor did his hope fail nor his expectation deceive him. And then, when preserved from the waves and brought safe to land in the port, he first recognized his Leader, to Whom he had committed himself, and at once after either himself rescuing the servants, or see-lug that they were rescued, disregarding his goods, and not longing for what was lost, he sought the Church of God, that he might return thanks for his deliverance, and acknowledge the eternal mysteries, declaring that there was no greater duty than thanksgiving. But if not to be grateful to man has been judged like to murder, how enormous a crime is it not to be grateful to God!
    45. Now it is the mark of a prudent man to know himself, and, as it has been defined by the wise, to live in accordance with nature. What, then, is so much in accordance with nature as to be grateful to the Creator? Behold this heaven, does it not render thanks to its Creator when He is seen? For "the heavens declare the glory of God, and the firmament proclaims His handywork."(1) The sea itself when it is quiet and at rest sets forth a representation of the Divine Quiet; when it is stirred up, it shows that the wrath on high is terrible. Do we not all rightly admire the grace of God, when we observe that senseless nature restrains its waves as it were with sense and reason, and that the waves know their own limit? And what shall I say of the earth, which in obedience to the divine command freely supplies food to all living things; and the fields restore what they have received multiplied as it were by accumulating interest, and heaped up.
    46. So he who by the guidance of nature had grasped the methods of the divine work in the ardent vigour of his mind, knew that thanks should be paid first of all to the Preserver of all; but inasmuch as he could not repay, he could at least feel grateful. For the essence of this thankfulness is that when it is offered it is felt, and by being felt is offered. So he offered thanks and brought away faith. For he who had felt such protection on the part of the heavenly Mystery wrapped in a napkin, how much did he expect if he received it with his mouth and drew it to the very depth of his bosom? How much more must he have been expecting of that, when received into his breast, which had so benefited him when covered with a napkin?
    47. But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church?(2) And possibly at that place the Church of the district was in schism. For at that time Lucifer had withdrawn from our communion, and although he had been an exile for the faith, and had left inheritors

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of his own faith,(1) yet my brother did not think that there could be true faith in schism. For though schismatics kept the faith towards God, yet they kept it not towards the Church of God, certain of whose limbs they suffered as it were to be divided, and her members to be torn. For since Christ suffered for the Church, and the Church is the body of Christ, it does not seem that faith in Christ is shown by those by whom His Passion is made of none effect, and His body divided.
    48. And so though he retained the deposit of faith, and feared to voyage as debtor of so vast an amount, yet he preferred to cross over to a place where he could make his payment in safety, for he was convinced that the payment of thankfulness to God consists in dispositions and faith, which payment, so soon as he had free access to the Church, he delayed not to make.(2) And he both received the grace of God which he longed for, and preserved it when received. Nothing, then, can be wiser than that prudence which distinguishes between divine and human matters.
    49. Why should I speak of his well-known eloquence in his forensic duties? What incredible admiration did he excite in the hall of justice of the high prefecture! But I prefer to speak of those things which he esteemed, through consideration of the mysteries of God, to be preferable to human matters.
    50. And should any one wish more fully to regard his fortitude, let him consider how often after his shipwreck with invincible disregard of this life he crossed the sea and travelled through widespread regions in his journeys, and at last that at this very time he did not shrink from danger, but met it. Patient under injustice, regardless of cold, would that he had been equally thoughtful in taking precautions. But exactly herein was he blessed, that he, so long as his bodily strength allowed, spent his life fulfilling the work of youth, uninterruptedly carrying out what he wished to do, and paid no attention to his weakness.
    51. But in what words can I set forth his simplicity? By this I mean a certain moderation of character and soberness of mind.  Pardon me, I beseech you, and attribute it to my grief, if I allow myself to speak somewhat fully about him with whom I am no longer permitted to converse. And certainly it is an advantage for you to see that you have performed this kindly office not led by weak feelings, but by sound judgment; not as impelled by pity for his death, but moved by desire to do honour to his virtues; for every simple soul is blessed. And so great was his simplicity, that, converted as it were into a child, he was conspicuous for the simplicity belonging to that guileless age, for the likeness of perfect virtue, and for reflecting as in a mirror innocence of character. Therefore he entered into the kingdom of heaven, because he believed the word of God, because he, like a child, rejected the artifices of flattery, and chose rather to accept with gentleness the pain of injustice than to avenge himself sharply; he was more ready to listen to complaints than to guile, ready for conciliation, inaccessible to ambition, holy in modesty, so that in him one would rather speak of excess of bashfulness than have to seek for such as is needful.
    52. But the foundations of virtue are never in excess, for modesty does not hinder but rather commends the discharge of duty. And so was his face suffused with a certain virginal modesty, showing forth his inward feeling in his countenance, if perchance he had, coming on a sudden, met some female relative, he was as it were bowed down and sunk to the earth, though he was not different in company with men, he seldom lifted up his face, raised his eyes, or spoke; when he did one of these things, it was with a kind of bashful modesty of heart, with which, too, the chastity of his body agreed. For he preserved the gifts of holy baptism inviolate, being pure in body and still more pure in heart; fearing not less the shame of impurity in conversation than in his body; and thinking that no less regard was to be paid to modesty in purity of words than in chastity of body.
    53. In fine, he so loved chastity as never to seek a wife, although in him it was not merely the desire of chastity, but also the grace of his love for us. But in a wonderful manner he concealed his feeling as to marriage, and avoided all boastfulness; and so carefully did he conceal his feeling, that even

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when we pressed it on him, he appeared rather to postpone wedlock than to avoid it. So this was the one point with which he did not trust his brother and sister, not through any doubtful hesitation, but simply through virtuous modesty.
    54. Who, then, could refrain from wondering that a man in age between a brother and a sister, the one a virgin, the Other a priest, yet in greatness of soul not below either, should so excel in two great gifts, as to reflect the chastity of one vocation and the sanctity of the other, being bound not by profession but by the exercise of virtue. If, then, lust and anger bring forth other vices, I may rightly call chastity and gentleness as it were the parents of virtues; although, as it is the origin of all good things, so too is piety the seed-plot of other virtues.
    55. What, then, shall I say of his economy, a kind of continence regarding possessions? For he who takes care of his own does not seek other men's goods, nor is he puffed up by abundance who is contented with his own. For he did not wish to recover anything except his own, and that rather that he might not be cheated than that he might be richer. For he rightly called those who seek other men's goods hawks of money. But if avarice be the root of all evils,(1) he who does not seek for money has certainly stripped himself of vices.
    56. Nor did he ever delight in more carefully prepared feasts or many dishes, except when he invited friends, wishing for what was sufficient for nature, not for superabundance for pleasure's sake. And, indeed, he was not poor in means, but was so in spirit.(2) Certainly we ought by no means to doubt of his happiness, who neither as a wealthy man delighted in riches, nor as a poor man thought that what he had was scanty.
    57. It remains that, to come to the end of the cardinal virtues, we should notice in him the constituents of justice. For although virtues are related to each other and connected, still as it were a more distinct sketch of each is wanted, and especially of justice. For it being somewhat niggardly towards itself is wholly devoted to what is without, and whatever it has through a certain rigour towards self, being carried away by love for all, it pours forth on its neighbours.
    58. But there are many kinds of this virtue. One towards friends, another towards all men, another with respect to the worship of God or the relief of the poor. So what he was towards all, the affection of the people of the province over which he was set shows; who used to say that he was rather their parent than a judge, a kind umpire for loving clients, a steadfast awarder of just law.
    59. But what he was with his brother and sister, though all men were embraced in his good-will, our undivided patrimony testifies, and the inheritance neither distributed nor diminished, but preserved. For he said that love was no reason for making a will. This, too, he signified with his last words, when commending those whom he had loved, saying that it was his choice never to marry a wife, that he might not be separated from his brother and sister, and that he would not make a will, lest our feelings should in any point be hurt. Lastly, though begged and entreated by us, he thought that nothing ought to be determined by himself, not, however, forgetting the poor, but only asking that so much should be given to them as should seem just to us.
    60. By this alone he gave a sufficient proof of his fear of God, and set an example of religious feeling as regards men. For what he gave to the poor he offered to God, since "he that distributeth to the poor lendeth unto God;"(1) and by requiring what was just, he left them not a little, but the whole. For this is the total sum of justice, to sell what one has and give to the pool For he who "hath dispersed, and hath given to the poor, his righteousness endureth for ever."(2) So he left us as stewards, not heirs; for the inheritance is to the heirs a matter of question, the stewardship is a duty to the poor.
    61. So that one may rightly say that the Holy Spirit has this day told us by the voice of the boy reader: "He that is innocent in his hands and of a clean heart, who hath not lifted up his soul to vanity, nor used deceit unto his neighbour, this is the generation of them that seek the Lord."(3) He, then, shall both ascend into the hill of the Lord and dwell in the tabernacle of God; because "he hath walked without spot, he hath worked righteousness, he hath spoken truth, he hath not deceived his neighbour;"(4) nor did he lend his money for usury, who always wished [no more than] to retain that which was inherited.
    62. Why should I relate that in his piety

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he went beyond mere justice, when he, having thought that in consideration of my office something ought to be given to the unlawful possessor of our property, declared that I was the author of the bounty, but made over the receipts of his own share to the common fund.
    63. These and other matters, which were then a pleasure to me, now sharpen the remembrance of my grief. They abide, however, and always will do so, nor do they ever pass away like a shadow; for the grace of virtue dies not with the body, nor do natural life and merits come to an end at the same time, although the use of natural life does not perish for ever, but rests in a kind of exemption for a time.
    64. For one, then, who has performed such good deeds, and is rescued from perils, I shall weep rather from longing for him than for the loss. For the very opportuneness of his death bids us bear in mind that we must follow him rather with grateful veneration than grieve for him, for it is written that private grief should cease in public sorrow. This is said in the prophetical language,(1) not only to that one woman, who is figured there, but to each, since it seems to be said to the Church.
    65. To me, then, does this message come, and Holy Scripture says: "Dost thou teach this, is it thus that thou instructest the people of God? Knowest thou not that thy example is a danger to others? save that perchance thou complainest that thy prayer is not heard. First of all this is shameless arrogance, to desire to obtain for thyself what thou knowest to have been denied to many, even saints, when thou art aware that God is no respecter of persons?"(2) For although God is merciful, yet if He always heard all, He would appear to act no longer of His own free will, but by a kind of necessity. Then, since all ask, if He were to hear all, no one would die. For how much dost thou daily pray? Is, then, God's appointment to be made void in consideration of thee? Why, then, dost thou lament that is sometimes not obtained, which thou knowest cannot always be obtained?
    66. "Thou fool," it says, "above all women, seest thou not our mourning, and what hath happened to us, how that Sion our mother is saddened with all sadness, and humbled with humbling. Mourn now also very sore, since we all mourn, and be sad since we all are sad, and thou art grieved for a brother. Ask the earth and she shall tell thee that it is she which ought to mourn, outliving so many that grow upon her. And out of her," it says, "were all born in the beginning, and out of her shall others come, and, behold, they walk almost all into destruction, and a multitude of them is utterly rooted out. Who, then, ought to make more mourning than she that hath lost so great a multitude, and not thou, which art sorry but for one?"(1)
    67. Let, then, the common mourning swallow up ours and cut off the bitterness of our private sorrow. For we ought not to grieve for those whom we see to be set free, and we bear in mind that so many holy souls are not without a purpose at this time loosed from the chains of the body. For we see. as if by God's decree, such reverend widows dying so closely at one time, that it seems to be a sort of setting out on a journey, not a sinking in death, lest their chastity in which they have served God their full time should be exposed to peril. What groans, what mourning, does so bitter a recollection stir up in me! And if I had no leisure for mourning, yet in my own personal grief, in the loss of the very flower of so much merit, the common lot of nature consoled me; and my grief in consideration of one alone veiled the bitterness of the public funeral by the show of piety at home.
    68. I seek again, then, O sacred Scripture, thy consolations, for it delights me to dwell on thy precepts and on thy sentences. How far more easy is it for heaven and earth to pass away, than for one tittle of the law to fail! But let us now listen to what is written: "Now," it says, "keep thy sorrow to thyself, and bear with a good courage the things which have befallen thee. For if thou shall acknowledge the determination of God to be just, thou shalt both receive thy son in time, and shalt be praised among women."(2) If this is said to a woman, how much more to a priest! If such words are said of a son it is certainly not unfitting that they should be uttered also concerning the loss of a brother; though if he had been my son I could never have loved him more. For as in the death of children, the lost labour and the pain borne to no purpose seem to increase the sorrow; so, too, in the case of brothers the habits of

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intercourse and joint occupations inflame the bitterness of grief.
    69. But, lo! I hear the Scripture saying: "Do not continue this discourse, but allow thyself to be persuaded. For how great are the misfortunes of Sion! Be comforted in regard of the sorrow of Jerusalem. For thou seest that our holy places are polluted and the name that was called upon us is almost profaned, they that are ours have suffered shame, our priests are burnt, our Levites gone into captivity, our wives are polluted, our virgins suffer violence, our righteous men are carded away, our little ones given up, our young men brought in bondage, and our strong men become weak. And, which is the greatest of all, the seal of Sion hast lost her glory, since now she is delivered into the hands of them that hate us. Do thou, then, shake off thy great heaviness, and put from thee the multitude of sorrows, that the Mighty may be merciful to thee again, and the Highest shall give thee rest by casing thy labours."(1)
    70. So, then, my tears shall cease, for one must yield to healthful remedies, since there ought to be some difference between believers and unbelievers. Let them, therefore, weep who cannot have the hope of the resurrection, of which not the sentence of God but the strictness of the faith deprives them. Let there be this difference between the servants of Christ and the worshippers of idols, that the latter weep for their friends, whom they suppose to have perished for ever; that they should never cease from tears, and gain no rest from sorrow, who think that the dead have no rest. But from us, for whom death is the end not of our nature but of this life only, since our nature itself is restored to a better state, let the advent of death wipe away all tears.
    71. And certainly if they have ever found any consolation who have thought that death is the end of sensation and the failing of our nature, how much more must we find it so to whom the consciousness of good done brings the promise of better rewards! The heathen have their consolation, because they think that death is a cessation of all evils, and as they are without the fruit of life, so, too, they think that they have escaped all the feeling and pain of those severe and constant sufferings which we have to endure in this life. We, however, as we are better supported by our rewards, so, too, ought we to he more patient through our consolation, for they seem to be not lost but sent before, whom death is not going to swallow up, but eternity to receive.
    72. My tears shall therefore cease, or if they cannot cease, I will weep for thee, my brother, in the common sorrow, and will hide my private groaning in the public grief. For how can my tears wholly cease, since they break forth at every utterance of thy name, or when my very habitual actions arouse thy memory, or when my affection pictures thy likeness, or when recollection renews my grief. For how canst thou be absent who art again made present in so many occupations? Thou art present, I say, and art always brought before me, and with my whole mind and soul do I embrace thee, gaze upon thee, address thee, kiss thee; I grasp thee whether in the gloomy night or in the clear light, when thou vouch-safest to revisit and console me sorrowing. And now the very nights which used to seem irksome in thy lifetime, because they denied us the power of looking on each other; and sleep itself, lately, the odious interrupter of our converse, have commenced to be sweet, because they restore thee to me. They, then, are not wretched but blessed whose mutual presence fails not, whose care for each other is not lessened, whose mutual esteem is increased. For sleep is a likeness and image of death.
    73. But if, in the quiet of night, our souls still cleaving to the chains of the body, and as it were bound within the prison bars of the limbs, yet are able to see higher and separate things, how much more do they see these, when in their pure and heavenly senses they suffer from no hindrances of bodily weakness. And so when, as a certain evening was drawing on, I was complaining that thou didst not revisit me when at rest, thou wast wholly present always. So that, as I lay with my limbs bathed in sleep, while I was [in mind] awake for thee, thou wast alive to me, I could say, "What is death, my brother?" For certainly thou wast not separated from me for a single moment, for thou wast so present with me everywhere, that enjoyment of each other, which we were unable to have in the intercourse of this life, is now always and everywhere with us. For at that time certainly all things could not be present, for neither did our physical constitution allow it, nor could the sight of each other, nor the sweetness of our bodily embraces at all times and in all places be enjoyed. But the pictures in our souls were always present with us, even when we were not together, and these have not come to an end, but

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constantly come back to us, and the greater the longing the greater abundance have we of them.
    74. So, then, I hold thee, my brother, and neither death nor time shall tear thee from me. Tears themselves are sweet, and weeping itself a pleasure, for by these the eagerness of the soul is assuaged, and affection being eased is quieted. For neither can I be without thee, nor ever forget thee, or think of thee without tears. O bitter days, which show that our union is broken! O nights worthy of tears, which have lost for me so good a sharer of my rest, so inseparable a companion! What sufferings would ye cause me, unless the likeness of him present offered itself to me, unless the visions of my soul represented him whom my bodily sight shows me no more!
    75. Now, now, O brother, dearest to my soul, although thou art gone by too early a death, happy at least art thou, who dost not endure these sorrows, and art not compelled to mourn the loss of a brother, separation from whom thou couldst not long endure, but didst quickly return and visit him again. But if then thou didst hasten to banish the weariness of my loneliness, to lighten the sadness of thy brother's mind, how much more often oughtest thou now to revisit my afflicted soul, and thyself lighten the sorrow which has its origin from thee!
    76. But the exercise of my office now bids me rest awhile, and attention to my priestly duties draws my mind away; but what will happen to my holy sister, who though she moderates her affection by the fear of God, yet again kindles the grief itself of the affection by the zeal of her devotion? Prostrate on the ground, embracing her brother's tomb, wearied with toilsome walking, sad in spirit, day and night she renews her grief. For though she often breaks off her weeping by speech, she renews it in prayer; and although in her knowledge of her Scriptures she excels those who bring consolation, she makes up for her desire of weeping by the constancy of her prayers, renewing the abundance of her tears then chiefly, when no one can interrupt her. So thou hast that which thou mayest pity, not what thou mayest blame, for to weep in prayer is a sign of virtue. And although that be a common thing with virgins, whose softer sex and more tender affection abound in tears at the sight of the common weakness, even without the feeling of family grief, yet when there is a greater cause for sorrowing, no limit is set to that sorrow.
    77. The means of consolation, then, are wanting since excuses abound. For thou canst not forbid that which thou teachest, especially when she attributes her tears to devotion, not to sorrow, and conceals the course of the common grief for fear of shame. Console her, therefore, thou who canst approach her soul, and penetrate her mind. Let her perceive that thou art present, feel that thou art not departed, that having enjoyed his consolation of whose merit she is assured, she may learn not to grieve heavily for him, who warned her that he was not to be mourned for.
    78. But why should I delay thee, brother, why should I wait that my address should die and as it were be buried with thee? Although the sight and form of thy lifeless body, and its remaining comeliness and figure abiding here, comfort the eyes, I delay no longer, let us go on to the tomb. But first, before the people I utter the last farewell, declare peace to thee, and pay the last kiss. Go before us to that home, common and waiting for all, and certainly now longed for by me beyond others. Prepare a common dwelling for him with whom thou hast dwelt, and as here we have had all things in common, so there, too, let us know no divided rights.
    79. Do not, I pray thee, long put off him who is desirous of thee, expect him who is hastening after thee, help him who is hurrying, and if I seem to thee to delay too long, summon me. For we have not ever been long separated from each other, but thou wast always wont to return. Nor since thou canst not return again, I will go to thee; it is just that I should repay the kindness and take my turn. Never was there much difference in the condition of our life; whether health or sickness, it was common to both, so that if one sickened the other fell ill, and when one began to recover, the other, too, was convalescent. How have we lost our rights? This time, too, we had our sickness in common, how is it that death was not ours in common?
    80. And now to Thee, Almighty God, I commend this guileless soul, to Thee I offer my sacrifice; accept favourably and mercifully the gift of a brother, the offering of a priest. I offer beforehand these first libations of myself. I come to Thee with this pledge, a pledge not of money but of life, cause me not to remain too long a debtor of such an amount. It is not the ordinary interest of a brother's love, nor the common course of nature, which is increased by such an amount of virtue. I can bear it, if I shall be soon compelled to pay it.

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                                BOOK II.

                   ON THE BELIEF IN THE RESURRECTION.

    1. Is the former book I indulged my longing to some extent, lest too sharp remedies applied to a burning wound might rather increase than assuage the pain. And as at the same time I often addressed my brother, and had him before my eyes, it was not out of place to let natural feelings have a little play, since they are somewhat satisfied by tears, soothed by weeping, and numbed by a shock. For the outward expression of affection is of a soft and tender nature, it loves nothing extravagant, nothing stern, nothing hard; and patience is proved by enduring rather than by resisting.
    2. So, since the death-day might well, lately, by the sad spectacle draw aside the mind of a brother, because it occupied him wholly, now, inasmuch as on the seventh day, the symbol of the future rest, we return to the grave, it is profitable to turn our thoughts somewhat from my brother to a general exhortation addressed to all, and to give our attention to this; so as neither to cling to my brother with all our minds, lest our feelings overcome us, nor forgetting such devotion and desert, to turn wholly away from him; and in truth we should but increase the suffering of our intense grief, if his death were again the subject of to-day's address.
    3. Wherefore we propose, dearest brethren, to console ourselves with the common course of nature, and not to think anything hard which awaits all. And therefore we deem that death is not to be mourned over; firstly, because it is common and due to all; next, because it frees us from the miseries of this lie and, lastly, because when in the likeness of sleep we are at rest from the toils of this world, a more lively vigour is shed upon us. What grief is there which the grace of the Resurrection does not console? What sorrow is not excluded by the belief that nothing perishes in death? nay, indeed, that by the hastening of death it comes to pass that much is preserved from perishing. So it will happen, dearest brethren, that in our general exhortation we shall turn our affections to my brother, and shall not seem to have wandered too far from him, if through hope of the Resurrection and the sweetness of future glory even in our discourse he should live again for us.
    4. Let us then begin at this point, that we show that the departure of our loved ones should not be mourned by us. For what is more absurd than to deplore as though it were a special misfortune, what one knows is appointed unto all? This were to lift up the mind above the condition of men, not to accept the common law, to reject the fellowship of nature, to be puffed up in a fleshly mind, and not to recognize the measure of the flesh itself. What is more absurd than not to recognize what one is, to pretend to be what one is not? Or what can be a sign of less forethought than to be unable to bear, when it has happened, what one knew was going to happen? Nature herself calls us back, and draws us aside froth sorrow of this sort by a kind of consolation of her own. For what so deep mourning is there, or so bitter grief, in which the mind is not at times relieved? For human nature has this peculiarity, that although men may be in sad circumstances, yet if only they be men, they sometimes turn their thoughts a little away from sadness.
    5. It is said, indeed, that there have been certain tribes who mourned at the birth of human beings, and kept festival at their deaths, and this not without reason, for they thought that those who had entered upon this ocean of life should be mourned over, but that they who had escaped from the waves and storms of this world should be accompanied by rejoicing not without good reason. And we too forget the birthdays of the departed, and commemorate with festal solemnity the day on which they died.(1)
    6. Therefore, in accordance with nature, excessive grief must not be yielded to, test we should seem either to claim for ourselves either an exceptional superiority of nature, or to reject the common lot. For death is alike to all, without difference for the poor, without exception for the rich. And so

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although through the sin of one alone, yet it passed upon all;(1) that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ "is come to save that which was lost,"(2) and "to be Lord both of the dead and living."(3) In Adam I fell, in Adam I was cast out of Paradise, in Adam I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in him, so now justified in Christ.(4) If, then, death be the debt of all, we must be able to endure the payment. But this topic must be reserved for later treatment.
    7. It is now our purpose to demonstrate that death ought not to cause too heavy grief, because nature itself rejects this. And so they say that there was a law among the Lycians, commanding that men who gave way to grief should be clothed in female apparel, inasmuch as they judged mourning to be soft and effeminate in a man. And it is inconsistent that those who ought to offer their breast to death for the faith, for religion, for their country, for righteous judgment, and the endeavour after virtue, should grieve too bitterly for that in the case of others which, if a fitting cause required, they would seek for themselves. For how can one help shrinking from that in ourselves which one mourns with too little patience when it has happened to others? Put aside your grief, if you can; if you cannot, keep it to yourself.
    8. Is, then, all sorrow to be kept within or repressed? Why should not reason rather than time lighten one's sadness? Shall not wisdom better assuage that which the passage of time will obliterate? Further, it seems to me that it is a want of due feeling with regard to the memory of those whose loss we mourn, when we prefer to forget them rather than that our sorrow should be lessened by consolation; and to shrink from the recollection of them, rather than remember them with thankfulness; that we fear the calling to mind of those whose image in our hearts ought to be a delight; that we are rather distrustful than hopeful regarding the acceptance of the departed, and think of those we loved rather as liable to punishment than as heirs of immortality.
    9. But you may say: We have lost those whom we used to love. Is not this the common lot of ourselves and the earth and elements, that we cannot keep for ever what has been entrusted to us for a time? The earth groans under the plough, is lashed by rains, struck by tempests, bound by cold, burnt by the sun, that it may bring forth its yearly fruits; and when it has clothed itself with a variety of flowers, it is stripped and spoiled of its own adornment. How many plunderers it has! And it does not complain of the loss of its fruits, to which it gave birth that it might lose them, nor thereafter does it refuse to produce what it remembers will be taken from it.
    10. The heavens themselves do not always shine with the globes of twinkling stars, wherewith as with coronets they are adorned. They are not always growing bright with the dawn of light, or ruddy with the rays of the sun; but in constant succession that most pleasing appearance of the world grows dark with the damp chill of night. What is more grateful than the light? what more pleasant than the sun? each of which daily comes to an end; yet we do not take it ill that these have passed away from us, because we expect them to return. Thou art taught in these things what patience thou oughtest to manifest with regard to those who belong to thee. If things above pass away from thee, and cause no grief, why should the passing away of man be mourned?
    11. Let, then, grief be patient, let there be that moderation in adversity which is required in prosperity. If it be not seemly to rejoice immoderately, is it seemly so to mourn? For want of moderation in grief or fear of death is no small evil. How many has it driven to the halter, in how many hands has it placed the sword, that they might by that very means demonstrate their madness in not enduring death, and yet seeking it; in adopting that as a remedy which they flee from as an evil. And because they were unable to endure and to suffer what is in agreement with their nature, they fall into that which is contrary to their desire, being separated for ever from those whom they desired to follow. But this is not common, since nature herself restrains although madness drives men on.
    12. But it is common with women to make public wailing, as though they feared that their misery might not be known. They affect soiled clothing, as though the feeling of sorrow consisted therein; they moisten their unkempt hair with filth; and

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lastly, which is done habitually in many places, with their clothing torn and their dress rent in two, they prostitute their modesty in nakedness, as if they were ready to sacrifice that modesty because they have lost that which was its reward. And so wanton eyes are excited, and lust after those naked limbs, which were they not made bare they would not desire. Would that those filthy garments covered the mind rather than the bodily form. Lasciviousness of mind is often hidden under sad clothing, and the unseemly rudeness of dress is used as a covering to hide the secrets of wanton spirits.
    13. She mourns for her husband with sufficient devotion who preserves her modesty and does not give up her constancy. The best duties to discharge to the departed are that they live in our memories and continue in our affection. She has not lost her husband who manifests her chastity, nor is she widowed as regards her union who has not changed her husband's name. Nor hast thou lost the heir when thou assistest the joint-heir, but in exchange for a successor in perishable things thou hast a sharer in things eternal. Thou hast one to represent thine heir, pay to the poor what was due to the heir, that there may remain one to survive, not only the old age of father or mother, but thine own life. Thou leavest thy successor all the more, if his share conduce not to luxury in things present, but to the purchasing of things to come.
    14. But we long for those whom we have lost. For two things specially pain us: either the longing for those we have lost, which I experience in my own case; or that we think them deprived of the sweetness of life, and snatched away from the fruits of their toil. For there is a tender movement of love, which suddenly kindles the affection, so as to have the effect rather of soothing than of hindering the pain; inasmuch as it seems a dutiful thing to long  for what one has lost, and so under an appearance of virtue weakness increases.
    15. But why dost thou think that she who has sent her beloved to foreign parts, and because of military service, or of undertaking some office, or has discovered that for the purpose of commerce he has crossed the sea, ought to be more patient than thou who art left, not because of some chance decision or desire of money, but by the law of nature? But, you say, the hope of regaining him is shut out. As though the return of any one were certain! And oftentimes doubt wearies the mind more where the fear of danger is strong; and it is more burdensome to fear lest something should happen than to bear what one already knows has happened. For the one increases the amount of fear, the other looks forward to the end of its grief.
    16. But masters have the right to transfer their slaves whithersoever they determine. Has not God this right? It is not granted to us to look for their return, but it is granted us to follow those gone before. And certainly the usual shortness of life seems neither to have deprived them of much who have gone before, nor to delay very long him who remains.
    17. But if one cannot mitigate one's grief, does it not seem unbecoming to wish that because of our longing the whole course of things should be upset? The longings of lovers are certainly more intense, and yet they are tempered by regard to what is necessary; and though they grieve at being forsaken they are not wont to mourn, rather being deserted they blush at loving too hastily. And so patience in regret is all the more manifested.
    18. But what shall I say of those who think that the departed are deprived of the sweetness of life? There can be no real sweetness in the midst of the bitternesses and pains of this life, which are caused either by the infirmity of the body itself, or by the discomfort of things happening from without. For we are always anxious and in suspense as to our wishes for happier circumstances; we waver in uncertainty, our hope setting before us doubtful things for certain, inconvenient for satisfactory, things that will fail for what is firm, and we have neither any strength in our will nor certainty in our wishes. But if anything happens against our wish, we think we are lost, and are rather broken down by pain at adversity than cheered by the enjoyment of prosperity. What good, then, are they deprived of who are rather freed from troubles?
    19. Good health, I doubt not, is more beneficial to us than bad health is hurtful. Riches bring more delights than poverty annoyance, the satisfaction in children's love is greater than the sorrow at their loss, and youth is more pleasant than old age is sad. How often is the attainment of one's wishes a weariness, and what one has longed for a regret; so that one grieves at having obtained what one was not afraid of obtaining. But what fatherland, what pleasures, can compensate for exile and the bitterness of other penalties? For even when we have

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these, the pleasure is weakened either by the disinclination to use or by the fear of losing them.
    20. But suppose that some one remains unharmed, free from grief, in uninterrupted enjoyment of the pleasures of the whole course of man's life, what comfort can the soul attain to, enclosed in the bonds of a body of such a kind, and restrained by the narrow limits of the limbs? If our flesh shrinks from prison, if it abhors everything which denies it the power of roaming about; when it seems, indeed, to be always going forth, with its little powers of hearing or seeing what is beyond itself, how much more does our soul desire to escape from that prison-house of the body, which, being free with movement like the air, goes whither we know not, and comes whence we know not.
    21. We know, however, that it survives the body, and that being set free from the bars of the body, it sees with clear gaze those things which before, dwelling in the body, it could not see. And we are able to judge of this by the instance of those who have visions of things absent and even heavenly in sleep (whose minds, when the body is as it were buried in sleep, rise to higher things and relate them to the body). So, then, if death frees us from the miseries of this world, it is certainly no evil, inasmuch as it restores liberty and excludes suffering.
    22. At this point the right place occurs for arguing that death is not an evil, because it is the refuge from all miseries and all evils, a safe harbour of security, and a haven of rest. For what adversity is there which we do not experience in this life? What storms and tempests do we not suffer? by what discomforts are we not harassed? whose merits are spared?
    23. The holy patriarch Israel fled from his country, was exiled from his father, relatives, and home,(1) he mourned over the shame of his daughter(2) and the death of his son, he endured famine, when dead he lost his own grave, for he entreated that his bones should be translated, a lest even in death he should find rest.
    24. Holy Joseph experienced the hatred of his brethren,(4) the guile of those who envied him, the service of slavery, the mastership of merchantmen, the wantonness of his mistress, the ignorance of her husband, and the misery of prison.(5)
    25. Holy David lost two sons; the one incestuous,(1) the other a parricide.(2) To have had them was a disgrace, to have lost them a grief. And he lost a third, the infant whom he loved. Him he wept for while still alive, but did not long for when dead. For so we read, that, while the child was sick, David entreated the Lord for him, and fasted and lay in sackcloth, and when the elders came near to raise him from the earth, he would neither rise nor eat. But when he heard that the child was dead, he changed his clothes, worshipped God, and took food. When this seemed strange to his servants, he answered that he had rightly fasted and wept while the child was alive, because he justly thought that God might have mercy, and it could not be doubted that He could preserve the life of one alive Who could give life to the departed, but now, when death had taken place, why should he fast, for he could not now bring back him that was dead, and recall him who was lifeless. "I," said he, "shall go to him, but he shall not return to me."(3)
    26. O greatest consolation for him who mourns! O true judgment of a wise man! O wonderful wisdom of one who is a bond-man! that none should take it ill that anything adverse has happened to him, or complain that he is afflicted contrary to his deserts. For who art thou who beforehand proclaimest thy deserts? Why desirest thou to anticipate Him Who takes cognizance of all? Why dost thou snatch away the verdict from Him Who is going to judge? This is permitted not even to the saints, nor has it ever been done by the saints with impunity. David confesses that he was scourged for this in his psalm: "Behold, these are the ungodly, who prosper in the world, they have obtained riches. Therefore I have cleansed my heart in vain, and washed my hands among the innocent; and I was scourged all the day long, and my accusation(4) came every morning."(5)
    27. Peter also, though full of faith and devotion, yet because, not yet conscious of our common weakness, he had presumptuously said to the Lord, "I will lay down my life for Thy sake,"(6) fell into the trial of his presumption before the cock crowed thrice.(7) Although, indeed, that trial was a lesson for our salvation, that we might learn not to think little of the weakness of the

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flesh, lest through thus thinking little of it we should be tempted. If Peter was tempted, who can presume? who can maintain that he cannot be tempted? And without doubt for our sakes was Peter tempted, so that, the proving of the temptation did not take place in a stronger than he,(1) but that in him we should learn how, resisting in temptations, although tried even by care for our lives, we might yet overcome the sting of the temptation with tears of patience.
    28. But that same David, that the difference of his actions may not perhaps disturb those who cling to the words of Scripture; that same David, I say, who had not wept for the innocent infant, wept for the parricide when dead. For at the last, when he was wailing and mourning, he said, "O my son Absalom, my son Absalom! Who will grant me to die for thee!"(2) But not only is Absalom the parricide wept over, Amnon is wept over; not only is the incestuous wept over, but is even avenged; the one by the scorn of the kingdom, the other by the exile of his brothers. The wicked is wept over, not the innocent. What is the cause? What is the reason? There is no little deliberation with the prudent and confirmation of results with the wise; for there is great consistency of prudence in so great a difference of actions, but the belief is one. He wept for those who were dead, but did not think that he ought to weep for the dead infant, for he thought that they were lost to him, but hoped that the latter would rise again.
    29. But concerning the Resurrection more will be said later on; let us now return to our immediate subject. We have set forth that even holy men have without any consideration for their merits, suffered many and heavy things in this world, together with toil and misery. So David, entering into himself, says: "Remember; Lord, that we are dust; as for man, his days are but as grass; "(3) and in another place: "Man is like to vanity, his days pass away as a shadow."(4) For what is more wretched than we, who are sent into this life as it were plundered and naked, with frail bodies, deceitful hearts, weak minds, anxious in respect of cares, slothful as to labour, prone to pleasures.
    30. Not to be born is then by far the best, according to Solomon's sentence. For they also who have seemed to themselves to excel most in philosophy have followed him. For he, before these philosophers in time, but later than many of our writers, spoke thus in Ecclesiastes: "And I praised all the departed, which are already dead, more than the living, who are yet alive. And better than both they is he who hath not yet been born, and who hath not seen this evil work which hath been done under the sun. And I saw all travail, and all the good of this labour, that for this a man is envied of his neighbour. And, indeed, this is vanity and vexation of spirit."(1)
    31. And who said this but he who asked for and obtained wisdom, to know how the world was made, and the power of the elements, the course of the year, and the dispositions of stars, to be acquainted with the natures of living creatures, the furies of wild beasts, and the violence of winds, and to understand the thoughts of man!(2) How, then, should mortal matters be hidden from him, from whom heavenly things were not hidden? He who penetrated the thoughts of the woman who was claiming the child of another, who by the inspiration of divine grace knew the natures of living creatures which he did not share; could he err or say what was untrue with regard to the circumstances of that nature, which he found in his own personal experience?
    32. But Solomon was not the only person who felt this, though he alone gave expression to it. He had read the words of holy Job: "Let the day perish wherein I was born."(3) Job had recognized that to be born is the beginning of all woes, and therefore wished that the day on which he was born might perish, so that the origin of all troubles might be removed, and wished that the day of his birth might perish that he might receive the day of resurrection. For Solomon had heard his father's saying: "Lord, make me to know mine end, and the number of my days, that I may know what is lacking unto me."(4) For David knew that what is perfect cannot be grasped here, and therefore hastened on to those things which are to come. For now we know in part, and understand in part, but then it will be possible for that which is perfect to be grasped, when not the shadow but the reality of the Divine Majesty and eternity shall begin to shine so as to be gazed upon by us with unveiled face.(3)

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    33. But no one would hasten to the end, except he were fleeing from the discomfort of this life. And so David also explained why he hastened to the end, when he said: "Behold Thou hast made my days old, and my being is as nothing before Thee, surely all things are vanity, even every man that liveth."(1) Why, then, do we hesitate to flee from vanity? Or why does it please us to be troubled to no purpose in this world, to lay up treasures, and not know for what heir we are gathering them? Let us pray that troubles be removed from us, that we be taken out of this foolish world, that we may be free from our daily pilgrimage, and return to that country and our natural home. For on this earth we are strangers and foreigners; we have to return thither whence we have come down, we must strive and pray not perfunctorily but earnestly to be delivered from the guile and wickedness of men full of words. And he who knew the remedy groaned that his sojourn was prolonged, and that he must dwell with the unjust and sinners.(2) What shall I do, who both am sinful and know not the remedy?
    34. Jeremiah also bewails his birth in these words: "Woe is me, my mother! Why hast thou borne me a man of contention in all the earth? I have not benefited others, nor has any one benefited me, my strength hath failed."(3) If, then, holy men shrink from life whose life, though profitable to us, is esteemed unprofitable to themselves; what ought we to do who am not able to profit others, and who feel that it, like money borrowed at interest, grows more heavily weighted every day with an increasing mass of sins?
    35. "I die daily,"(4) says the Apostle. Better certainly is this saying than theirs who said that meditation on death was true philosophy, for they praised the study, he exercised the practice of death. And they acted for themselves only, but Paul, himself perfect, died not for his own weakness but for ours. But what is meditation on death but a kind of separation of body and soul, for death itself is defined as nothing else than the separation of body and soul? But this is in accordance with common opinion.
    36. But according to the Scriptures we have been taught that death is threefold.(5) One death is when we die to sin, but live to God. Blessed, then, is that death which, escaping from sin, and devoted to God, separates us from what is mortal and consecrates us to Him Who is immortal. Another death is the departure from this life, as the patriareh Abraham died, and the patriarch David, and were buried with their fathers; when the soul is set free from the bonds of the body. The third death is that of which it is said: "Leave the dead to bury their own dead."(1) In that death not only the flesh but also the soul dies, for "the soul that sinneth, it shall die."(2) For it dies to the Lord, through the weakness not of nature but of guilt. But this death is not the discharge from this life, but a fall through error.
    37. Spiritual death, then, is one thing, natural death another, a third the death of punishment. But that which is natural is not also penal, for the Lord did not inflict death as a penalty, but as a remedy. And to Adam when he sinned, one thing was appointed as a penalty, another for a remedy, when it was said: "Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I had commanded thee that of it alone thou shouldst not eat, cursed is the ground in thy labor; in sorrow shalt thou eat its fruit all the days of thy life. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return to the earth from which thou wast taken."(3)
    38. Here you have the days of rest from penalties, for they contain the punishment decreed against the thorns of tiffs life, the cares of the world, and the pleasures of riches which shut out the Word. Death is given for a remedy, because it is the end of evils. For God said not, "Because thou hast hearkened to the voice of the woman thou shalt return to the earth," for this would have been a penal sentence, as this one is, "The earth under curse shall bring forth thorns and thistles to thee;" but He said: "In sweat shall thou eat thy bread until thou return to the earth." You see that death is rather the goal of our penalties, by which an end is put to the course of this life.
    39. So, then, death is not only not an evil, but is even a good thing. So that it is sought as a good, as it is written: "Men shall seek death and shall not find it."(4) They will seek it who shall say to the mountains: "Fall on us, and to the hills, Cover us."(5) That soul, too, shall seek it which has sinned. That rich man lying in hell shall seek it,

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who wishes that his tongue should be cooled with the finger of Lazarus.(1)
    40. We see, then, that this death is a gain and life a penalty, so that Paul says: "To me to live is Christ and to die is gain."(1) What is Christ but the death of the body, the breath of life? And so let us die with Him, that we may live with Him. Let there then be in us as it were a daily practice and inclination to dying, that by this separation from bodily desires, of which we have spoken, our soul may learn to withdraw itself, and, as it were placed on high, when earthly lusts cannot approach and attach it to themselves, may take upon herself the likeness of death, that she incur not the penalty of death. For the law of the flesh wars against the law of the mind, and makes it over to the law of error, as the Apostle has made known to us, saying: "For I see a law of the flesh in my members warring against the law of my mind, and bringing me into captivity in the law of sin."(3) We are all attached, we all feel this; but we are not all delivered. And so a miserable man am I, unless I seek the remedy.
    41. But what remedy? "Who shall deliver me out of the body of this death? Thanks be to God through Jesus Christ our Lord."(4) We have a physician, let us use the remedy. Our remedy is the grace of Christ, and the body of death is our body. Let us therefore be as strangers to our body, lest we be strangers to Christ. Though we are in the body, let us not follow the things which are of the body, let us not reject the rightful claims of nature, but desire before all the gifts of grace: "For to be dissolved and to be with Christ is far better; yet to abide in the flesh is more needful for your sakes."(5)
    42. But this need is not the case of all, Lord Jesus; it is not so with me, who am profitable to none; for to me death is a gain, that I may sin no more. To die is gain to me, who, in the very treatise in which I comfort others, am incited as it were by an intense impulse to the longing for my lost brother, since it suffers me not to forget him. Now I love him more, and long for him more intensely. I long for him when I speak, I long for him when I read again what I have written, and I think that I am more impelled to write this, that I may not ever be without the recollection of him. And in this I am not acting contrary to Scripture, but I am of the same mind with Scripture, that I may grieve with more patience, and long with greater intensity.
    43. Thou hast caused me, my brother, not to fear death, and I only would that my life might die with thine! This Balaam wished for as the greatest good for himself, when, inspired by the spirit of prophecy, he said: "Let my soul die in the souls of the righteous, and let my seed be like the seed of them."(1) And in truth he wished this according to the spirit of prophecy, for as he saw the rising of Christ, so also he saw His triumph, he saw His death, but saw also in Him the everlasting resurrection of men, and therefore feared not to die as he was to rise again. Let not then my soul die in sin, nor admit sin into itself, but let it die in the soul of the righteous, that it may receive his righteousness. Then, too, he who dies in Christ. is made a partaker of His grace in the Font.
    44. Death is not, then, an object of dread, nor bitter to those in need, nor too bitter to the rich, nor unkind to the old, nor a mark of cowardice to the brave, nor everlasting to the faithful nor unexpected to the wise. For how many have consecrated their life by the renown of their death alone, how many have been ashamed to live, and have found death a gain! We have read how often by the death of one great nations have been delivered; the armies of the enemy have been put to flight by the death of the general, who had been unable to conquer them when alive.
    45. By the death of martyrs religion has been defended, faith increased, the Church strengthened; the dead have conquered, the persecutors have been overcome. And so we celebrate the death of those of whose lives we are ignorant. So, too, David rejoiced in prophecy at the departure of his own soul, saying: "Precious in the sight of the Lord is the death of His saints."(2) He esteemed death better than life. The death itself of the martyrs is the prize of their life. And again, by the death of those at variance hatred is put an end to.
    46. Why should more be said? By the death of One the world was redeemed. For Christ, had He Willed, need not have died, but He neither thought that death should be shunned as though there were any cowardice in it, nor could He have saved us better than by dying. And so His death is the life of all. We are signed with the sign(3)

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of His death, we show forth His death when we pray; when we offer the Sacrifice we declare His death, for His death is victory, His death is our mystery, His death is the yearly recurring solemnity of the world. What now should we say concerning His death, since we prove by this Divine Example that death alone found immortality, and that death itself redeemed itself. Death, then, is not to be mourned over, for it is the cause of salvation for all; death is not to be shunned, for the Son of God did not think it unworthy of Him, and did not shun it. The order of nature is not to be loosed, for what is common to all cannot admit of exception in individuals.
    47. And, indeed, death was no part of man's nature, but became natural; for God did not institute death at first, but gave it as a remedy. Let us then take heed that it do not seem to be the opposite. For if death is a good, why is it written that "God made not death,(1) but by the malice of men death entered into the world"? For of a truth death was no necessary part of the divine operation, since for those who were placed in paradise a continual succession of all good things streamed forth; but because of transgression the life of man, condemned to lengthened labour, began to be wretched with intolerable groaning; so that it was fitting that an end should be set to the evils, and that death should restore what life had lost. For immortality, unless grace breathed upon it, would be rather a burden than an advantage.
    48. And if one consider accurately, it is not the death of our being, but of evil, for being continues, it is evil that perishes. That which has been rises again; would that as it is now free from sinning, so it were without former guilt! But this very thing is a proof that it is not the death of being, that we shall be the same persons as we were. And so we shall either pay the penalty of our sins, or attain to the reward of our good deeds. For the same being will rise again, now more honourable for having paid the tax of death. And then "the dead who are in Christ shall rise first; then, too, we who are alive," it is said, "shall together with them be caught up in the clouds into the air to meet the Lord, and so we shall always be with the Lord."(2) They first, but those that are alive second. They with Jesus, those that are alive through Jesus. To them life will be sweeter after rest, and though the living will have a delightful gain, yet they will be without experience of the remedy.
    49. There is, then, nothing for us to fear in death, nothing for us to mourn, whether life which was received from nature be rendered up to her again, or whether it be sacrificed to some duty which claims it, and this will be either an act of religion or the exercise of some virtue. And no one ever wished to remain as at present. This has been supposed to have been promised to John, but it is not the truth. We hold fast to the words, and deduce the meaning from them. He himself in his own writing(1) denies that there was a promise that he should not die, that no one from that instance might yield to an empty hope. But if to wish for this would be an extravagant hope, how much more extravagant were it to grieve without rule for what has happened according to rule!
    50. The heathen mostly console themselves with the thought, either of the common misery, or of the law of nature, or of the immortality of the soul. And would that their utterances were consistent, and that they did not transmit the wretched soul into a number of ludicrous monstrosities and figures! But what ought we to do, whose reward is the resurrection, though many, not being able to deny the greatness of this gift, refuse to believe in it? And for this reason will we maintain it, not by one casual argument only, but by as many as we are able.
    51. All things, indeed, are believed to be, either because of experience, or on grounds of reason, or from similar instances, or because it is fitting that they be, and each of these supports our belief. Experience teaches us that we are moved; reason, that which moves us must be considered the property of another power; similar instances show that the field has borne crops, and therefore we expect that it will continue to bear them. Fitness, because even where we do not think that there will be results, yet we believe that it is by no means fitting to give up the works of virtue.
    52. Each, then, is supported by each. But belief in the resurrection is inferred most clearly on three grounds, in which all are included. These are reason, analogy from universal example, and the evidence of what has happened, since many have risen. Reason is clear. For since the whole course of our life consists in the union of body and soul, and the resurrection brings with it

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either the reward of good works, or the punishment of wicked ones, it is necessary that the body, whose actions are weighed, rise again. For how shall the soul be summoned to judgment without the body, when account has to be rendered of the companionship of itself and the body?
    53. Rising again is the lot of all, but there is a difficulty in believing this, because it is not due to our deserts, but is the gift of God. The first argument for the resurrection is the course of the world, and the condition of all things, the series of generations, the changes in the way of succession, the setting and rising of constellations, the ending of day and night, and their daily succession coming as it were again to life. And no other reason can exist for the fertile temperament of this earth, but that the divine order restores by the dews of night as much of that moisture from which all earthly things are produced, as the heat of the sun dries up by day. Why should I speak of the fruits of the earth? Do they not seem to die when they fall, to rise again when they grow green once more? That which is sown rises again, that which is dead rises again, and they are formed once more into the same classes and kinds as before. The earth first gave back these fruits, in these first our nature found the pattern of the resurrection.
    54. Why doubt that body shall rise again from body? Grain is sown, grain comes up again: fruit is sown, fruit comes up again; but the grain is clothed with blossom and husk. "And this mortal must put on immortality, and this corruptible must put on incorruption."(1) The blossom of the resurrection is immortality, the blossom of the resurrection is incorruption. For what is more fruitful than perpetual rest? what supplied with richer store than everlasting security? Here is that abundant fruit, by whose increase man's nature shoots forth more abundantly after death.
    55. But you wonder how what has yielded to putrefaction can again become solid, how scattered particles can come together, those that are consumed be made good: you do not wonder how seeds broken up under the moist pressure of the earth grow green. For certainly they too, rotting under contact with the earth, are broken up, and when the fertilising moisture of the soil gives life to the dead and hidden seeds, and, by the vital warmth, as it were breathes out a kind of soul of the green herb. Then by little and little nature raises from the ground the tender stalk of the growing ear, and as a careful mother folds it in certain sheaths, lest the sharp ice should hurt it as it grows, and to protect it from too great heat of the sun; and lest after this the rain should break down the fruit itself escaping as it were from its first cradle and just grown up, or lest the wind should scatter it, or small birds destroy it, she usually hedges it around with a fence of bristling awn.
    56. Why should one, then, be surprised if the earth give back those bodies of men which it has received, seeing that it gives life to, raises, clothes, protects, and defends whatsoever bodies of seeds it has received? Cease then to doubt that the trustworthy earth, which restores multiplied as it were by usury the seeds committed to it, will also restore the entrusted deposit of the race of man. And why should I speak of the kinds of trees, which spring up from seed sown, and with revivified fruitfulness bear again their opening fruits, and repeat the old shape and likeness, and certain trees being renewed continue through many generations, and in their endurance overpass the very centuries? We see the grape rot, and the vine come up again: a graft is inserted and the tree is born again. Is there this divine foresight for restoring trees, and no care for men? And He Who has not suffered to perish that which He gave for man's use, shall He suffer man to perish, whom he made after His own image?
    57. But it appears incredible to you that the dead rise again? "Thou foolish one, that which thou thyself sowest, does it not first die that it may be quickened?"(1) Sow any dry seed you please, it is raised up. But, you answer, it has the life-juice in itself. And our body has its blood, has its own moisture. This is the life-juice of our body. So that I think that the objection is exploded which some allege that a dry twig does not revive, and then endeavour to argue from this to the prejudice of the flesh. For the flesh is not dry, since all flesh is of clay, clay comes from moisture--moisture from the earth. Then, again, many growing plants, though always fresh, spring from dry and sandy soil, since the earth itself supplies sufficient moisture for itself. Does the earth then, which continually restores all things, fail with regard to man? From what has been said it is clear that we must not doubt that it is rather in accordance with than contrary to nature; for it is natural that all

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things living should rise again, but contrary to nature that they should perish.
    58. We come now to a point which much troubles the heathen, how it can be that the earth should restore those whom the sea has swallowed up, wild beasts have torn to pieces or have devoured. So, then, at last we necessarily come to the conclusion that the doubt is not as to belief in resurrection in general, but as to a part. For, granted that the bodies of those torn in pieces do not rise again, the others do so, and the resurrection is not disproved, but a certain class is an exception. Yet I wonder why they think there is any doubt even concerning these, as though not all things which are of the earth return to the earth, and crumble again into earth. And the sea itself for the most part casts up on neighbouring shores whatever human bodies it has swallowed. And if this were not so, I suppose we are to believe that it would not be difficult for God to join together what was dispersed, to unite what was scattered; God, Whom the universe obeys, to Whom the dumb elements submit and nature serves; as though it were not a greater wonder to give life to clay than to join it together.
    59. That bird in the country of Arabia, which is called the Phoenix, restored by the renovating juices of its flesh, after being dead comes to life again: shall we believe that men alone are not raised up again? Yet we know this by common report and the authority of writings,(1) namely, that the bird referred to has a fixed period of life of five hundred years, and when by some warning of nature it knows that the end of its life is at hand, it furnishes for itself a casket of frankincense and myrrh and other perfumes, and its work and the time being together ended, it enters the casket and dies. Then from its juices a worm comes forth, and grows by degrees into the fashion of the same bird, and its former habits are restored, and borne up by the oarage of its wings it commences once more the course of its renewed life, and discharges a debt of gratitude. For it conveys that casket, whether the tomb of its body or the cradle of its resurrection, in which quitting life it died, and dying it rose again, from Ethiopia to Lycaonia; and so by the resurrection of this bird the people of those regions understand that a period of five hundred years is accomplished. So to that bird the five hundredth is the year of resurrection, but to us the thousandth:(1) it has its resurrection in this world, we have ours at the end of the world. Many think also that this bird kindles its own funeral pile, and comes to life again from its own ashes.
    60. But perhaps nature if more deeply investigated will seem to give a deeper reason for our belief: let our thoughts turn back to the origin and commencement of the creation of man. You are men and women, you are not ignorant of the things which have to do with human nature, and if any of you have not this knowledge, you know that we are born of nothing. But how small an origin for being so great as we are! And if I do not speak more plainly, yet you understand. what I mean, or rather what I will not say. Whence, then, is this head, and that wonderful countenance, whose maker we see not? We see the work, it is fashioned for various purposes and uses. Whence is this upright figure, this lofty stature, this power of action, this quickness of perception, this capacity for walking upright? Doubtless the organs of nature are not known to us, but that which they effect is known. Thou too wast once seed, and thy body is the seed of that which shall rise again. Listen to Paul and learn that thou art this seed: "It is sown in corruption, it shall rise in incorruption; it is sown in dishonour, it shall rise in glory; it is sown in weakness, it shall rise in power; it is sown a natural body, it shall rise a spiritual body."(2) Thou also, then, art sown as are other things, why wonderest thou if thou shall rise again as shall others? But thou believest as to them, because thou seest; thou believest not this, because thou seest it not: "Blessed are they that have not seen, and yet have believed."(3)
    61. However, before the season comes, those things also are not believed, for every season is not suited for the raising of seeds. Wheat is sown at one time, and comes up at another; at one time the vine is planted, at another the budding twigs begin to shoot, the foliage grows luxuriant, and the grape is formed; at one time the olive is planted, at another time, as though pregnant and loaded with its offspring of berries, it is bent down by the abundance of its fruit. But before its own period arrives for each, the produce is restricted, and that which bears has not the age of bearing in its own power.

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One may see the mother of all at one time disfigured with mould, at another bare of produce, at another green and full of flowers, at another dried up. Any spot which might wish to be always clothed and never to lay aside the golden dress of its seeds, or the green dress of the meadows, would be barren in itself and unendowed with the gain of its own produce which it would have transferred to others.
    62. So, then, even if thou wilt not believe in our resurrection by faith nor by example, thou wilt believe by experience. For many products, as the vine, the olive, and different fruits, the end of the year is the fit time for ripening; and for us also the consummation of the world, as though the end of the year has set the fitting time for rising again. And fitly is the resurrection of the dead at the consummation of the world, test after the resurrection we should have to fall back into this evil age. For this cause Christ suffered that He might deliver us from this evil world; lest the temptations of this world should overthrow us again, and it should be an injury to us to come again to life, if we came to life again for sin.
    63. So then we have both a reason and a time for the resurrection: a reason because nature in all its produce remains consistent with itself, and does not fail in the generation of men alone; a time because all things are produced at the end of the year. For the seasons of the world consist of one year. What wonder if the year be one since the day is one. For on one day the Lord hired the labourers to work in the vineyard, when He said, "Why stand ye here all the day idle?"(1)
    64. The causes of the beginnings of all things are seeds. And the Apostle of the Gentiles has said that the human body is a seed.(2) And so in succession after sowing there is the substance needful for the resurrection. But even if there were no substance and no cause, who could think it difficult for God to create man anew whence He will and as He wills. Who commanded the world to come into being out of no matter and no substance? Look at the heaven, behold the earth. Whence are the fires of the stars? Whence the orb and rays of the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the woody groves? Whence are the air diffused around, and the waters, whether enclosed or poured abroad? But if God made all these things out of nothing (for "He spake and they were made, He commanded and they were created"[1]), why should we wonder that which has been should be brought to life again, since we see produced that which had not been?
    65. It is a cause for wonder that though they do not believe in the resurrection, yet in their kindly care they make provision that the human race should not perish,(2) and so say that souls pass and migrate into other bodies that the world may not pass away. But let them say which is the most difficult, for souls to migrate, or to return; come back to that which is their own, or seek for fresh dwelling places.
    66. But let those who have not been taught doubt. For us who have read the Law, the Prophets, the Apostles, and the Gospel it is not lawful to doubt. For who can doubt when he reads: "And in that time shall all thy people be saved which is written in the book; and many of them that sleep in the graves of the earth shall arise with one opening, these to everlasting life, and those to shame and everlasting confusion. And they that have understanding shall shine as the brightness of the firmament, and of the just many shall be as the stars for ever."(3) Well, then, did he speak of the rest of those that sleep, that one may understand that death lasts not for ever, which like sleep is undergone for a time, and is put off at its time; and he shows that the progress of that life which shall be after death is better than that which is passed in sorrow and pain before death, inasmuch as the former is compared to the stars, the latter is assigned to trouble.
    67. And why should I bring together what is written elsewhere: "Thou shalt raise me up and I will praise Thee." Or that other passage in which holy Job, after experiencing the miseries of this life, and overcoming all adversity by his virtuous patience, promised himself a recompense for present evils in the resurrection, saying: "Thou shall raise up this body of mine which has suffered many evils."(4) Isaiah also, proclaiming the resurrection to the people, says that he is the announcer of the Lord's message, for we read thus: "For the mouth of the Lord hath spoken, and they shall say in that day."(5) And what the mouth

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of the Lord declared that the people should say is set forth later on, where it is written: "Because of Thy fear, O Lord, we have been with child and have brought forth the Spirit of Thy Salvation, which Thou hast poured forth upon the earth. They that inhabit the earth shall fall, they shall rise that are in the graves. For the dew which is from Thee is health for them but the land of the wicked shall perish. Go O my people, and enter into thy chambers; hide thyself for a little until the Lord's wrath pass by."(1)
    68. How well did he by the chambers point out the tombs of the dead, in which for a brief space we are hidden, that we may be better able to pass to the judgment of God, which shall try us with the indignation due for our wickednesses. He, then, is alive who is hidden and at rest, as though withdrawing himself from our midst and retiring, lest the misery of this world should entangle him with closer snares, for whom the heavenly oracles affirm by the voices of the prophets that the joy of the resurrection is reserved, and the soundness of their freed bodies procured by the divine deed. And dew is well used as a sign, since by it all vital seeds of the earth are raised to growth. What wonder is it, then, if the dust and ashes also of our failing body grow vigorous by the richness of the heavenly dew, and by the reception of this vital moistening the shapes of our limbs are refashioned and connected again with each other?
    69. And the holy prophet Ezekiel teaches and describes with a full exposition how vigour is restored to the dry bones, the senses return, motion is added, and the sinews coming back, the joints of the human body grow strong; how the bones which were very dry are clothed with restored flesh, and the course of the veins and the flow of the blood is covered by the veil of the skin drawn over them. As we read, the reviving multitude of human bodies seems to spring up under the very words of the prophet, and one can see on the widespread plain the new seed shoot forth.
    70. But if the wise men of old believed that a crop of armed men sprang up in the district of Thebes from the sowing of the hydra's teeth, whereas it is certainly established that seeds of one kind cannot be changed into another kind of plant, nor bring forth produce differing from its own seeds, so that men should spring from serpents and flesh from teeth; how much more, indeed, is it to be believed that whatever has been sown rises again in its own nature, and that crops do not differ from their seed, that soft things do not spring from hard, nor hard from soft, nor is poison changed into blood; but that flesh is restored from flesh, bone from bone, blood from blood, the humours of the body from humours. Can ye then, ye heathen, who are able to assert a change, deny a restoration of the nature? Can you refuse to believe the oracles of God, the Gospel, and the prophets, who believe empty fables?
    71. But let us now hear the prophet himself, who speaks thus: "The hand of the Lord was upon me, and the Lord led me forth in the Spirit, and placed me in the midst of the plain, and it was full of men's bones; and He led me through them round about, and, lo, there were very many bones on the face of the plain, and they were very dry. And He said unto me: Son of man, can these bones live? And I said: Lord, Thou knowest; and He said to me: Prophesy over these bones, and thou shalt say unto them: O ye dry bones, hear the word of the Lord. Thus saith the Lord to these bones: Behold I bring upon you the Spirit of life, and I will lay sinews upon you, and will bring up flesh upon you, and will stretch skin over you, and will put My Spirit into you, and ye shall live, and know that I am the Lord. And I prophesied as He commanded me. And it came to pass when I was prophesying all these things, lo, there was a great earthquake."(1)
    72. Note how the prophet shows that there was hearing and movement in the bones before the Spirit of life was poured upon them. For, above, both the dry bones are bidden to hear, as if they had the sense of hearing, and that upon this each of them came to its own joint is pointed out by the words of the prophet, for we read as follows: "And the bones came together, each one to its joint. And I beheld, and, lo, sinews and flesh were forming upon them, and skin came upon them from above, and there was no Spirit in them."(2)
    73. Great is the lovingkindness of the Lord, that the prophet is taken as a witness of the future resurrection, that we, too might see it with his eyes. For all could not be taken as witnesses, but in that one all we are witnesses, for neither does lying come upon a holy man, nor error upon so great a prophet.
    74. Nor ought it to appear at all impro-

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bable, that at the command of God the bones were fitted again to their joints, since we have numberless instances in which nature has obeyed the commands of heaven; as the earth was bidden to bring forth the green herb,(1) and did bring it forth; as the rock at the touch of the rod gave forth water for the thirsting people;(2) and the hard stone poured forth streams by the mercy of God for those parched with heat. What else did the rod changed into a serpent(3) signify, than that at the will of God living things can be produced from those that are without life? Do you think it more incredible that bones should come together when bidden, than that streams should be turned back or the sea flee? For thus does the prophet testify: "The sea saw it and fled, Jordan was driven back."(4) Nor can there be any doubt about this fact, which was proved by the rescue of one and the destruction of the other of two peoples, that the waves of the sea stood restrained, and at the same time surrounded one people, and poured back upon the other for their death, that they might overwhelm the one, but preserve the other.(5) And what do we find in the Gospel itself? Did not the Lord Himself prove there that the sea grew calm at a word, the clouds were driven away, the blasts of the winds yielded, and that on the quieted shores the dumb elements obeyed God?
    75. But let us go on with the other points, that we may observe how by the Spirit of life the dead are quickened, they that lie in the graves arise, and the tombs are opened: "And He said unto me: Prophesy, son of man, and say to the Spirit, Come from the four winds of heaven, O Spirit, and breathe upon these dead, that they may live. And I prophesied as He eommanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet, an exceeding great company. And the Lord spake unto me, saying: Son of man, these bones are the whole house of Israel. For they say, Our bones are become dry, our hope is lost, we shall perish. Therefore, prophesy and say: Thus saith the Lord: Behold I will open your graves, and will bring you up out of your graves into the land of Israel, and ye shall know that I am the Lord, when I shall open your graves, and bring forth My people out of the graves, and shall put My Spirit in you, and place you in your own land, and ye shall know that I am the Lord; I have spoken, and I will perform it, saith the Lord."(1)
    76. We notice here how the operations of the Spirit of life are again resumed; we know after what manner the dead are raised from the opening tombs. And is it in truth a matter of wonder that the sepulchres of the dead are unclosed at the bidding of the Lord, when the whole earth from its utmost limits is shaken by one thunderclap, the sea overflows its bounds, and again checks the course of its waves? And finally, he who has believed that the dead shall rise again "in a moment, in the twinkling of an eye, at the last trump (for the trumpet shall sound),"(2) "shall be caught up amongst the first in the clouds to meet Christ in the air;"(3) he who has not believed shall be left, and subject himself to the sentence by his own unbelief.
    77. The Lord also shows us in the Gospel, to come now to instances, after what manner we shall rise again. "For He raised not Lazarus alone, but the faith of all; and if thou believest, as thou readest, thy spirit also, which was dead, revives with Lazarus." For what does it mean, that the Lord went to the sepulchre and cried with a loud voice, "Lazarus, come forth,"(4) except that He would give us a visible proof, would set forth an example of the future resurrection? Why did He cry with a loud voice, as though He were not wont to work in the Spirit, tO command in silence, but only that He might show that which is written: "In a moment, in the twinkling of an eye, at the last trump the dead shall rise again incorruptible"?(5) For the raising of the voice answers to the peal of trumpets. And He cried, "Lazarus, come forth." Why is the name added, except perchance lest one might seem to be raised instead of another, or that the resurrection were rather accidental than commanded.
    78. So, then, the dead man heard, and came forth from the tomb, bound hand and foot with grave cloths, and his face was bound with a napkin. Conceive, if thou canst, how he makes his way with closed eyes, directs his steps with bound feet, and moves as though free with fastened limbs.(6) The bands remained on him but did not restrain him, his eyes were covered yet they saw. So, then, he saw who was rising again, who was walking, who was leaving

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the sepulchre. For when the power of the divine command was working, nature did not require its own functions, and brought, as it were, into extremity, obeyed no longer its own course, but the divine will. The bands of death were burst before those of the grave. The power of moving was exercised before the means of moving were supplied.(1)
    79. If thou marvellest at this, consider Who gave the command, that thou mayest cease to wonder; Jesus Christ. the Power of God, the Life, the Light, the Resurrection of the dead. The Power raised up him that was lying prostrate, the Life produced his steps, the Light drove away the darkness and restored his sight, the Resurrection renewed the gift of life.
    80. Perchance it may trouble thee that the Jews took away the stone and loosened the grave cloths, and thou mayest haply be anxious as to who shall move the stone from thy tomb. As though He Who could restore the Spirit could not remove the stone; or He Who made the bound to walk could not burst the bonds; or He Who had shed light upon the covered eyes could not uncover the face; or He Who could renew the course of nature could not cleave the stone! But, in order that they may believe their eyes who will not believe with their heart, they remove the stone, they see the corpse, they smell the stench, they loose the grave cloths. They cannot deny that he is dead whom they behold rising again; they see the signs of death and the proofs of life. What if, whilst they are busied, they are converted by the very toil itself? What if, while they hear, they believe their own ears? What if, while they behold, they are instructed by their own eyes? What if, while they loose the bonds, they free their own minds? What if, while Lazarus is being unbound, the people is set free, while they let Lazarus go, themselves return to the Lord? For, lastly, many who had come to Mary, seeing what had taken place, believed.
    81. And this was not the only instance which our Lord Jesus Christ set forth, but He raised others also, that we might at any rate believe more numerous instances. He raised the young man again, moved by the tears of his widowed mother, when He came and touched the bier, and said: "Young man, I say unto thee, arise, and he that was dead sat up and began to speak."(2) As soon as he heard he forthwith sat up, he forthwith spake. The working of power, then, is one thing, the order of nature is another.
    82. And what shall I say of the daughter of the ruler of the synagogue, at whose death multitudes were weeping and the flute-players piping? For the funeral solemnities were being performed because of the conviction of death. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed!(1)
    83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet's body?(2) Elijah prayed, an d raised the dead child.(3) Peter in the name of Christ bade Tabitha rise and walk,(4) and the poor rejoicing believed for the food's sake which she ministered to them, and shall we not believe for our salvation's sake? They purchased the resurrection of another by their tears, shall we not believe in the purchase of ours by the Passion of Christ? Who when He gave up the ghost, in order to show that He died for our resurrection, worked out the course of the resurrection; for so soon as "He cried again with a loud voice and gave up the ghost, the earth did quake, and the rocks were rent, and the tombs were opened, and many bodies of the saints which slept arose, and, going forth out of the tombs after His resurrection, came into the holy city and appeared unto many."(5)
    84. If these things happened when He gave up the ghost, why should we think them incredible when He shall return to judgment? especially since this earlier resurrection is a pledge of that future resurrection, and a pattern of that reality Which is to come; indeed, it is rather itself truth than a pattern. Who, then, at the Lord's resurrection opened the graves, gave a hand to those who were rising, showed them the road to find the holy city? If there was no one, it was certainly the Divine Power which was working in the bodies of the dead. Shall one seek for the aid of man where one sees the work of God?
    85. Divine action has no need of human assistance. God commanded that the heavens should come into existence, and it was done; He determined that the earth should be created, and it was created.(6) Who carried together the stones on his shoulders? who

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supplied the expenses? who furnished assistance to God as He toiled? These things were made in a moment. Would you know how quickly? "He spake and they were made."(1) If the elements spring up at a word. why should the dead not rise at a word? For though they be dead, yet they once lived, once had the breath of life for feeling, and strength for acting; and there is a very great difference between not having been capable of life, and having remained lifeless. The devil said: "Command this stone that it become bread."(2) He confesses that at the command of God nature can be transformed, dost thou not believe that at the command of God nature can be remade?
    86. Philosophers dispute about the course of the sun and the system of the heavens, and there are those who think that these should be believed when they are ignorant of what they are talking about. For neither have they climbed up into the heavens, nor measured the sky, nor examined the universe with their eyes; for none of them was with God in the beginning, none of them has said of God: "When He was preparing the heavens I was with Him, I was with Him as a master workman, I was he in whom He delighted."(3) If, then, they are believed, is God not believed, Who says: "As the new heavens and the new earth, which I make to remain before Me, saith the Lord; so shall your name and your seed abide; and month shall be after month, and sabbath after sabbath, and all flesh shall come in My sight to worship in Jerusalem, saith the Lord God; and they shall go forth, and shall see the limbs of men who have transgressed against Me. For their worm shall not die and their fire shall not be quenched and they shall be a sight to all flesh."(4)
    87. If the earth and heaven are renewed, why should we doubt that man, on account of whom heaven and earth were made, can be renewed? If the transgressor be reserved for punishment, why should not the just be kept for glory? If the worm of sins does not die, how shall the flesh of the just perish? For the resurrection, as the very form of the word shows, is this, that what has fallen should rise again, that which has died should come to life again.
    88. And this is the course and ground of justice, that since the action of body and soul is common to both(for what the soul has conceived the body has carried out), each should come into judgment, and each should be either given over to punishment or reserved for glory. For it would seem almost inconsistent that, since the law of the mind fights against the law of the flesh, and the mind often, when sin dwelling in man acts, does that which it hates; the mind guilty of a fault shared by another should be subjected to penalty, and the flesh, the author of the evil, should enjoy rest: and that should alone suffer which had not sinned alone, or should alone attain to glory, not having fought alone with the help of grace.
    89. The reason, unless I am mistaken, is complete and just, but I do not require a reason from Christ. If I am convinced by reason I reject faith. Abraham believed God,(1) let us also believe Him, that we who are heirs of his race may also be heirs of his faith. David likewise believed, and therefore did he speak;(2) let us also believe that we may be able to speak, knowing that "He Who raised up the Lord Jesus shall raise up us also with Jesus."(3) For God, Who never lies, promised this; the Truth promised this in His Gospel, when He said: "This is the will of Him that sent Me, that of all that which He hath given Me I should lose nothing, but should raise it up at the last day."(4) And He thought it not sufficient to have said this once, but marked it by express repetition, for this follows: "For this is the will of My Father, Who sent Me, that every one that seeth the Son and believeth on Him should have eternal life, and I will raise him up at the last day."(3)
    90. Who was He that said this? He in truth Who when dead raised up many bodies of the departed. If we believe not God, shall we not believe evidence? Do we not believe what He promised, since He did even that which He did not promise? And what reason would He have had for dying, had He not also had a reason for rising again? For, seeing that God could not die, Wisdom could not die; and inasmuch as that could not rise again which had not died, flesh is assumed, which can die, that whilst that, whose nature it is, dies, that which had died should rise again. For the resurrection could not be effected except by man; since, "as by man came death, so too by man came the resurrection of the dead."(2)
    91. So, then, man rose because man died; man was raised again, but God raised him.

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Then it was man according to the Flesh, now God is all in all.(1) For now we know not Christ according to the flesh,(2) but we possess the grace of that Flesh, so that we know Him the firstfruits of them that rest,(3) the firstborn of the dead.(4) Now the first-fruits are undoubtedly of the same nature and kind as the remaining fruits, the first of which are offered to God as a petition for a richer increase, as a holy thank-offering for all gifts, and as a kind of libation of that nature which has been restored. Christ, then, is the firstfruits of them that rest. But is this of His own who are at rest, who, as it were, freed from death, are holden by a kind of sweet slumber, or of all those who are dead? "As in Christ all die, so too in Christ shall all be made alive."(5) So, then, as the firstfruits of death were in Adam, so also the firstfruits of the resurrection are in Christ.
    92. All men rise again, but let no one lose heart, and let not the just grieve at the common lot of rising again, since he awaits the chief fruit of his virtue. All indeed shall rise again,(6) but, as says the Apostle, "each in his own order." The fruit of the Divine Mercy is common to all, but the order of merit differs. The day gives light to all, the sun warms all, the rain fertilises the possessions of all with genial showers.
    93. We are all born, and we shall all rise again, but in each state, whether of living or of living again, grace differs and the condition differs. For, "in a moment, in the twinkling of an eye, at the last trump, the dead shall rise incorruptible and we shall be changed."(7) Moreover, in death itself some rest, and some live. Rest is good, but life is better. And so the Apostle rouses him that is resting to life, saying: "Rise, thou that sleepest, and arise from the dead, and Christ shall give thee light."(8) Therefore he is aroused that he may live, that he may be like to Paul, that he may be able to say: "For we that are alive shall not prevent those that are asleep."(9) He speaks not here of the common manner of life, and the breath which we all alike enjoy, but of the merit of the resurrection. For, having said, "And the dead which are in Christ shall rise first," he adds further; "And we that are alive shall together with them be caught up in the clouds, to meet Christ in the air."(10)
    94. Paul certainly is dead, and by his honourable passion exchanged the life of the body for everlasting glory; did he then deceive himself when he wrote that he should be caught up alive in the clouds to meet Christ? We read the same too of Enoch(1) and of Elijah,(2) and thou too shalt be caught up in the Spirit. Lo the chariot of Elijah, lo the fire, though not seen are prepared, that the just may ascend, the innocent be borne forth, and thy life may not know death. For indeed the apostles knew not death, according to that which was said: "Verily, verily, I say unto you, many of those standing here shall not taste death until they see the Son of man coming in His kingdom."(3) For he lives, who has nothing in him which can die, who has not from Egypt any shoe or bond, but has put it off before laying aside the service of this body. And so not Enoch alone is alive, for not he alone was caught up; Paul also was caught up to meet Christ.
    95. The patriarchs also live, for God could not be called the God of Abraham, of Isaac, and of Jacob, except the dead were living; for He is not the God of the dead but of the living.(4) And we, too, shall live if we be willing to copy the deeds and habits of our predecessors. We are astonished at the rewards of the patriarchs, let us copy their faithfulness; we tell of their grace, let us follow their obedience; let us not, enticed by appetite, fall into the snares of the world. Let us lay hold of the opportunity, of the commandment of the Law, the mercy of our vocation, the desire of suffering. The patriarchs went forth from their own land, let us go forth in purpose from the power of the body; let us go forth in purpose as they in exile; but they esteemed that not to be exile which the fear of God caused, necessity did not enforce. They changed their land for another soil, let us change earth for heaven; they changed in earthly habitation, let us change in spirit. To them Wisdom showed the heaven illuminated with stars,(5) let it enlighten the eyes of our heart. Thus does the type agree with the truth, and the truth with the type.
    96. Abraham, ready to receive strangers, faithful towards God, devoted in ministering, quick in his service, saw the Trinity in a type;(6) he added religious duty to hospitality, when beholding Three he worshipped One, and preserving the distinction of the Persons, yet addressed one Lord, he offered to Three the honour of his gift, while

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acknowledging one Power. It was not learning but grace which spoke in him, and he believed better what he had not learnt than we who have learnt. No one had falsified the representation of the truth, and so he sees Three, but worships the Unity. He brings forth three measures of fine meal, and slays one victim,(1) considering that one sacrifice is sufficient, but a triple gift; one victim, an offering of three. And in the four kings,(2) who does not understand that he subjected to himself the elements of the material creation, and all earthly things in a sign whereby the Lord's Passion was prefigured? Faithful in war, moderate in his triumph, in that he preferred not to become richer by the gifts of men, but by those of God.
    97. He believed that he when old could beget a son,(3) and judged himself when a father able to sacrifice his son; nor did his fatherly affection tremble when duty aided the right hand of the old man,(4) for he knew that his son would be more acceptable to God when sacrificed than when whole. Therefore he brings his well-beloved son to be sacrificed, and offered promptly him whom he had received late; nor is he restrained by being called by the name of father, when his son called him "Father," and he replied, "My son." Dear pledges of love are these names, but the commands of God are loved still more. And so although their hearts felt for each other, their purpose remained firm. The father's hand stretched out the knife over his son, and the father's heart struck the blow that the sentence might not fail of being carried out; he feared lest the stroke should miss, lest his right hand should fail. He felt the movings of fatherly affection, but did not shrink from the work of submission, and hastened his obedience, even when he heard the voice from heaven. Let us then set God before all those whom we love, father, brother, mother, that He may preserve for us those whom we love, as in the case of Abraham we behold rather the liberal Rewarder than the servant.
    98. The father offered indeed his son, but God is appeased not by blood but by dutiful obedience. He showed the ram in the thicket s in the stead of the lad, that He might restore the son to his father, and yet the victim not fail the priest. And so Abraham was not stained with his son's blood, nor was God deprived of the sacrifice. The prophet spoke, and neither yielded to boastfulness nor continued obstinate, but took the ram in exchange for the lad. And by this is shown the more how piously he offered him whom he now so gladly received back. And thou, if thou offer thy gift to God, dost not lose it. But we are tenacious of our own; God gave His only Son for us,(1) we refuse ours. Abraham saw this and recognized the mystery, that salvation should be to us from the Tree, nor did it escape his notice that in one and the same sacrifice it was One that seemed to be offered, Another which could be slain.
    99. Let us, then, imitate the devotion of Abraham, let us imitate the goodness of Isaac, let us imitate his purity. The man was plainly good and chaste, full of devotion towards God, chaste towards his wife. He returned not evil for evil, yielded to those who would thrust him out, received them again on their repentance, neither violent towards insolence, nor stubborn towards kindness. Fleeing from strife when he went away from others, ready to forgive when he received them again, and still more lavish of goodness when he forgave them. The fellowship of his company was sought, he gave in addition a feast of pleasure.
    100. In Jacob, too, let us imitate the type of Christ, let there be some likeness of his actions in ourselves. We shall have our share with him, if we imitate him. He was obedient to his mother, he yielded to his brother, he served his father-in-law, he sought his wages from the increase, not from a division of the flocks. There was no covetous division, where his portion brought such gain. Nor was that sign without a purpose, the ladder from earth to heaven,(2) wherein was seen the future fellowship between men and angels through the cross of Christ, whose thigh was paralyzed,(3) that in his thigh he might recognize the Heir of his body, and foretell by the paralyzing of his thigh the Passion of his Heir.
    101. We see, then, that heaven is open to virtue, and that this is the privilege not only of a few: "For many shall come from the east dud from the west, and the north and the south, and shall sit down in the kingdom of God,"(4) giving expression to the enjoyment of perpetual rest since the motions of their souls are stilled. Let us follow Abraham in our habits, that he may receive us into his bosom, and cherish us with loving embrace, like Lazarus the in-

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heritor of his humility surrounded by his own special virtues. The followers of the holy patriarch, approved of God, cherish us not in a bodily bosom, but in a clothing as it were of good works. "Be not deceived," says the Apostle, "God is not mocked."(1)
    102. We have seen, then, how grave an offence it is not to believe the resurrection; for if we rise not again, then Christ died in vain, then Christ rose not again.(3) For if He rose not for us, He certainly rose not at all, for He had no need to rise for Himself. The universe rose again in Him, the heaven rose again in Him, the earth rose again in Him, for there shall be a new heaven and a new earth.(1) But where was the necessity of a resurrection for Him Whom the claims of death held not? For though He died as man, yet was He free in hell itself.
    103. Wilt thou know how free? "I am become as a man that hath no help, free among the dead."(4) And well is He called free, Who had power to raise Himself, according to that which is written: "Destroy this temple, and in three days I will raise it up."(5) And well is He called free, Who had descended to rescue others. For He was made as a man, not, indeed, in appearance only, but so fashioned in truth, for He is man, and who shall know Him? For, "being made in the likeness of men, and being found in fashion as a man, He humbled Himself, becoming obedient even unto death,"(6) in order that through that obedience we might see His glory, "the glory as of the Only-begotten of the Father,"(7) according to Saint John. For thus is the statement of Scripture preserved, if both the glory of the Only-begotten and the nature of perfect man are preserved in Christ.
    104. And so He needed no helper. For He needed none when He made the world, so as to need none when He would redeem it. No legate, no messenger, but the Lord Himself made it whole. "He spake and it was done."(8) The Lord Himself made it whole, Himself in every part, because all things were by Him. For who should help Him in Whom all things were created and by Whom all things consist?(9) Who should help Him Who makes all things in a moment, and raises the dead at the last trump? 10 The "last," not as though He could not raise them at the first, or the second, or the third, but an order is observed, not that a difficulty may be at last overcome, but that the prescribed number be accomplished.
    105. But it is now time, I think, to speak of the trumpets since my discourse is nearing its end, that the trumpet may also be the sign of the finishing of my address. We read of seven trumpets in the Revelation of John, which seven angels received.(1) And there you read that when the seventh angel sounded his trumpet, there was a great voice from heaven, saying: "The kingdom of this world is become the kingdom of our God and of His Christ, and He shall reign for ever and ever."(2) The word trumpet is also used for a voice, as you read: "Behold a door opened in heaven, and the first voice which I heard, as of a trumpet speaking with me and saying, Come up hither, and I will show thee the things which must come to pass."(3) We read also: "Blow up the trumpet at the beginning of the month [the new moon];(4) and again elsewhere: "Praise Him with the sound of the trumpet."(5)
    106. Therefore we ought with all our power to observe what is the signification of the trumpets, lest, accepting them, like old women, as part of the story, we should be in danger if we were to think things unworthy of spiritual teaching, or not befitting the dignity of the Scriptures. For when we read that our warfare is not against flesh and blood, but against spiritual hosts of wickedness, which are in high places,(6) we ought not to think of weapons of the flesh, but of such as are mighty before God.(7) It is not enough that one see the trumpet or hear its sound, unless one understands the signification of the sound. For if the trumpet give an uncertain sound, how shall one prepare himself for war?(8) Wherefore it is important that we understand the meaning of the voice of the trumpet, lest we seem barbarians, when we either hear or utter trumpet-sounds of this sort. And therefore when we speak, let us pray that the Holy Spirit would interpret them to us.
    107. Let us, then, investigate what we read in the Old Testament concerning the kinds of trumpets, considering that those festivals which were enjoined on the Jews by the Law are the shadow of joys above and of heavenly festivals. For here is the shadow, there the truth. Let us endeavour to attain to the truth by means of the shadow. Of which truth the figure is expressed in this manner, where we read that the Lord said

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to Moses: "Speak unto the children of Israel, saying, In the seventh month, on the first day of the month, shall be a rest unto you, a memorial of blowing of trumpets, it shall be called holy unto you. Ye shall not do any servile work, and ye shall kindle a whole burnt-offering unto the Lord."(1) And in the Book of Numbers: "The Lord spake unto Moses, saying: Make thee two trumpets of beaten work, of silver shalt thou make them, and they shall be to thee for calling the assembly and for the journeying of the camp. And thou shalt blow with them, and all the congregation shall be gathered together at the door of the tabernacle of witness. But if thou blow with one trumpet, all the princes and leaders of Israel shall come to thee; and ye shall blow a signal with the trumpet the first time, and they shall move the camp forward, and place it on the east. And ye shall blow a signal with the trumpet the second time, and they shall move the camp forward, and place it towards Libanus. And ye shall blow a signal with the trumpet the third time, and they shall move the camp forward, which shall be placed towards the north [Boream]. And ye shall blow a signal with the trumpet the fourth time, and they shall move the camp forward, which shall be placed towards the north [Aquilonem]. They shall blow a signal with the trumpet when they move forward. And when ye shall gather together the assembly, blow with the trumpet, but not the signal. And the sons of Aaron, the priests, shall blow with the trumpets, and it shall be for you a statute for ever throughout your generations. But if ye shall go out to war into your own land, against the adversaries who resist you, ye shall sound a signal with the trumpets and ye shall be remembered before the Lord. and have deliverance from your dead. Also in the days of your gladness, and on your feast days, and on your new moons, ye shall blow with the trumpets, and at your whole burnt sacrifices and at your peace-offerings, and it shall be for you for your memorial before the Lord, saith the Lord."(2)(3)
    108. What then? shall we esteem festival days by eating and drinking? But let no man judge us in respect of eating; "for we know that the Law is spiritual."(4) "Let no man therefore judge us in any meats or in drink, or in respect of a feast day or new moons, or a sabbath day, which are a shadow of the things to come, but the body is of Christ."(1) Let us, then, seek the body of Christ which the voice of the Father, from heaven, as it were the last trumpet, has shown to you at the time when the Jews said that it thundered;(2) the body of Christ, which again the last trump shall reveal; for "the Lord Himself shall descend from heaven at the voice of the Archangel, and at the trump of God, and they that are dead in Christ shall rise again;"(3) for "where the body is, there too are the eagles,"(4) where the body of Christ is, there is the truth.
    108. The seventh trumpet, then, seems to signify the sabbath of the week, which is reckoned not only in days and years and periods (for which reason the number of the jubilee is sacred), but includes also the seventieth year, when the people returned to Jerusalem, who had remained seventy years in captivity. In hundreds also and in thousands the observation of the sacred number is by no means passed over, for not without a meaning did the Lord say: "I have left the seven thousand men, who have not bent their knees before Baal."(5) Therefore the shadow of the future rest is figured in time in the days, months, and years of this world, and therefore the children of Israel are commanded by Moses, that in the seventh month, on the first day of the month, a rest should be established for all at the "memorial of the trumpets;" and that no servile work should be done, but a sacrifice be offered to God, because that at the end of the week, as it were the sabbath of the world, spiritual and not bodily work is required of us. For that which is bodily is servile, for the body serves the soul, but innocence makes free, guilt reduces to slavery.
    109. It was necessary, then, that spiritual things should be made known as in a mirror and in a riddle; "For now we see by means of a mirror, but then face to face."(6) Now we war after the flesh, then in the Spirit we shall see the divine mysteries. Let, then, the character of the true law be expressed in our manner of life, who walk in the image of God, for the shadow of the Law has now passed away. The carnal Jews had the shadow, the likeness is ours, the reality theirs who shall rise again. For we

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know that according to the Law there are these three, the shadow, the image or likeness, and the reality; the shadow in the Law, the image in the Gospel, the truth in the judgment. But all is Christ's, and all is in Christ, Whom now we cannot see according to the reality, but we see Him, as it were, in a kind of likeness of future things, of which we have seen the shadow in the Law. So, then, Christ is not the shadow but the likeness of God, not an empty likeness but the reality. And so the Law was by Moses, for the shadow was through man, the likeness was through the Law, the reality through Jesus. For reality cannot proceed from any other source than from reality.
    110.  If, then, any one desires to see this Image of God, he must love God, that he may be loved by God; and be no longer a servant but a friend, because he has kept the commandments of God, that he may enter into the cloud where God is.[1] Let him make to himself two reasonable trumpets of beaten work of proved silver, that is, composed of precious words and adorned, from which not a harsh shrill sound with dread-inspiring voice may be uttered, but high thanks to God may be poured forth with continuous exultation. For by the voice of such trumpets the dead are raised, not indeed by the sound of the metal, but aroused by the word of truth. And perchance it is those two trumpets by which Paul, through the Divine Spirit, spake when he said: "I will pray with the Spirit, and I will pray with the understanding, I will sing with the Spirit, and I will sing with the understanding;"[2] for the one without the other seems by no means to have perfect utterance.
    111. Yet it is not every one's business to sound each trumpet, nor every one's business to call together the whole assembly, but that prerogative is granted to the priests alone,[3] and the ministers of God who sound the trumpets, so that whosoever shall hear and follow thither where the glory of the Lord is, and shall with early determination come to the tabernacle of witness, may be able also to see the divine works, and merit that appointed and eternal home for the entire succession of his posterity. For then is the war finished and the enemy put to flight, when the grace of the Spirit and the energy of the soul act together.
    112. And these are salutary trumpets also, if one believe with the heart, and confess

with the mouth; "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation."[1] For with this twofold trumpet man arrives at that holy land, namely, the grace of the resurrection. Let them, then, ever sound to thee, that thou mayest ever hear the voice of God; may the utterances of the Angels and Prophets ever incite and move thee, that thou mayest hasten to things above.
    113. David was thinking of this purpose in his breast when he said: "For I will pass into the place of the marvellous tabernacle, even to the house of God, with the voice of exultation and thanksgiving, the sound of one that feasts."[2] For not only are enemies overcome by the sound of these trumpets; but without them there could not be rejoicings, and festivals or new moons. For no one, unless he have received the promises of the Divine Word, and believes the message derived therefrom, can keep festivals or new moons, in which he desires to fill himself, freed from bodily pleasure and secular occupation, with the light of Christ. And sacrifices themselves cannot be pleasing to Christ unless confession of the mouth accompanies them, which according to custom stirs up the people to implore the grace of God at the priestly oblation.
    114. Let us therefore be preachers of the Lord, and praise Him in the sound of the trumpet,[3] not thinking little or lightly of its power, but such things as can fill the ear of the mind, and enter into the depths of our inmost consciousness, so that we think not that what suits to the body is to be applied to the Godhead, nor measure the greatness of Divine Power by human might, so as to enquire how any one can rise again, or with what kind of body he will come, or how that which has been dissolved can again coalesce, and what is lost be restored, for all these things are accomplished as soon as they are determined by the Divine Will. And it is not a sound of a trumpet distinguishable by the bodily senses which is expected, but the invisible power of the Majesty of heaven operates; for with God to will is to do; nor need we enquire into the force required for the resurrection, but seek its fruit for ourselves. Which will be accomplished all the more easily, if freed from faults we attain to the fulness of the spiritual mystery, and the renewed flesh receives grace from the Spirit, and the soul

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obtains from Christ the brightness of eterna1 light.
    115. But those mysteries pertain not to individuals only, but to the whole human race. For observe the order of grace according to the type of the Law. When the first trumpet sounds, it collects those towards the east, as the chief and elect; when the second sounds, those nearly equal in merit, who, being placed towards Libanus, have abandoned the follies of the nations; when the third, those who as it were, tossed on the sea of this world, have been driven hither and thither by the waves of this life; when the fourth, those who have by no means been able sufficiently to soften the hardness of their hearts by the commandments of spiritual utterance, and therefore are said to be towards the north--for, according to Solomon, the north is a hard wind.[1]
    116. And so although all are raised again in a moment, yet all are raised in the order of their merits. And therefore they rise first, who yielding early to the impulses of devotion, and as it were going forth before the rising dawn of faith, received the rays of the eternal Sun. This one may rightly say either of the patriarchs in the course of the Old Testament, or of the apostles under the Gospel. And the second are they who, forsaking the rites of the Gentiles, passed from unholy error under the training of the Church. So, then, those first were of the fathers, those second of the Gentiles, for the light of faith took its beginning from those, among these it will remain to the end of the world. In the third place and in the fourth, those are raised who are in the south and in the north. The earth is divided into these four, of these four is the year made up, in these four is the earth completed, and from these four is the Church collected. For all who are considered to be joined to holy Church, by being called by the Divine Name, shall obtain the privilege of the resurrection and he grace of eternal bliss, for "they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God."[2]
    117. For it is no small light wherewith Christ encompasses His world: since "His going forth is from the height of heaven, and His progress to the height thereof, nor is there any who can hide himself from His heat."[3] For with His Goodness He enlightens all, and wills not to reject but to amend the foolish, and desires not to exclude

the hard-hearted from the Church, but to soften them. And so the Church in the Song of Songs and Christ in the Gospel invites them, saying: "Come unto Me, all ye who labour and are heavy laden, and I will refresh you; take My yoke upon you and learn of Me, for I am meek and lowly in heart."[1]
    118. And you may recognize also the voice of the invitation of the Church, for she says: "Awake, O north wind, and come, thou south, blow upon my garden, and let my ointment flow forth. Let my brother come down into his garden and eat the fruit of his precious trees."[2] For knowing even then, O holy Church, that from those also there would be fruitful works for thee, thou didst promise to thy Christ fruit from such as they, thou who didst first say that thou wast brought into the King's chamber. loving His breast above wine, since thou lovedst Him Who loved thee, soughtest Him Who fed thee, and didst despise dangers for religion's sake.
    119. And then, O Bride, thou art called to come from Libanus, being in the Lord's judgment all fair and without fault. For thus it is written: "Thou art all fair, my love, and there is no fault in thee. Come hither from Libanus, my bride, come hither from Libanus."[3]
    120. Afterwards, thou, fearing no rushing waters, no torrents coming down from Libanus, callest the north and south winds, wishing them to blow upon thy garden, that thy ointment may flow forth upon others, and that thou mayest offer to Christ in others the manifold fruits of thy productiveness.
    121. And therefore "blessed is he who keepeth the words of this prophecy,"[4] which has revealed the resurrection to us by clearer testimony, saying: "And I saw the dead, great and small, standing before the throne, and they opened the books; and another book was opened, which is the book of life; and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead which were in it, and hell gave up the dead which were in it."[5] We must, then, not question how they shall rise again, whom hell gives up and the sea restores.
    122. Hear also when the future grace of the just is promised: "And I heard,"' he says, "a great voice from the throne saying: Behold, the tabernacle of God is with men, and He shall dwell with them, and they

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shall be His people, and God Himself shall be their God with them: and He shall wipe away every tear from their eyes; and death shall be no more, nor mourning, nor crying, nor pain, any more."[1]
    123. Compare now, if you will, and contrast this life with that; and choose, if you then can, unending bodily existence in toil, and in the wretched misery of such changes as we endure, in satiety when we have our wishes, in that disgust which attends our pleasures. If God were willing to let these last for ever, would you choose them?  For if on its own account life is to be escaped from, that there may be an avoidance of troubles and rest from miseries, how much more is that rest to be sought for, which shall be followed by the eternal pleasure of the resurrection to come, where there is no succession of faults, no enticement to sin? 
    124. Who is so patient in suffering as not to pray for death?  who has such endurance in weakness as not to wish rather to die than to live in debility?  Who is so brave in sorrow as not to desire to escape from it even by death?  But if we ourselves are dissatisfied while life lasts, although we know that a limit is fixed for it, how much more weary should we become of this life if we saw that the troubles of the body would be with us without end! For who is there who would wish to be excepted from death?  Or what would be more unendurable than a miserable immortality?  "If in this life only," he says, "we hope in Christ, we are more miserable than all men; "[2] not because to hope in Christ is miserable, but because Christ has prepared another life for those who hope in Him. For this life is liable to sin, that life is reserved for the reward.
    124. And how much weariness do we find that the short stages of our lives bring us! The boy longs to be a young man; the youth counts the years leading to riper age; the young man, unthankful for the advantage of his vigorous time of life, desires the honour of old age. And so to all there comes naturally the desire of change, because we are dissatisfied with that which we now are. And lastly, even the things we have desired are wearisome to us; and what we have wished to obtain, when we have obtained it, we dislike.
    125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David[3] lamented it, Jeremiah[4] lamented it, and Elijah[5] lamented it.

If we believe wise men, and those in whom the Divine Spirit dwelt, they were hastening to better things; and if we enquire as to the judgment of others, that we may ascertain that all agree in one opinion, what great men have preferred death to sorrow, what great men have preferred it to fear! esteeming forsooth the fear of death to be worse than death itself. So death is not feared on account of evils which belong to it, but is preferred to the miseries of life, since the departure of the dying is desired and the dread of the living is avoided.
    126. So be it, then. Granted that the Resurrection is preferable to this life. What! have philosophers[1] themselves found anything with which we should have a greater delight to continue than to rise again?  Even those indeed who say that souls are immortal do not satisfy me, seeing they only allow me a partial redemption. What grace can that be by which I am not wholly benefited?  What life is that if the operation of God dies out in me?  What righteousness is that which, if death is the end of natural existence. is common to the sinner and the just? What is that truth, that the soul should be considered immortal, because it moves itself and is always in motion?  As regards that which in the body is common to us with beasts, it is perhaps uncertain what happens before the body exists, and the truth is not to be gathered from these differences but destroyed.
    127. But is their opinion preferable, who[2] say that our souls, when they have passed out of these bodies, migrate into the bodies of beasts, or of various other living creatures? Philosophers, indeed, themselves are wont to argue that these are ridiculous fancies of poets, such as might be produced by draughts of the drugs of Circe;[3] and they say that not so much they who are represented to have undergone such things, as the senses of those who have invented such tales are changed into the forms of various beasts as it were by Circe's cup. For what is so like a marvel as to believe that men could have been changed into the forms of beasts? How much greater a marvel, however, would it be that the soul which rules man should take on itself the nature of a beast so opposed to that of man, and being capable of reason should be able to pass over to an irrational animal, than that the form of the body should have been

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changed?  You yourselves, who teach these things, destroy what you teach. For you have given up the production of these portentous conversions by means of magic incantations.
    128. Poets say these things in sport, and philosophers blame them and at the same time they imagine that those very things are true of the dead which they consider fictitious as regards the living. For they who invented such tales did not intend to assert the truth of their own fable, but to deride the errors of philosophers, who think that that same soul which was accustomed to overcome anger by gentle and lowly purpose, can now, inflamed by the raging impulses of a lion, impatient with anger and with unbridled rage, thirst for blood and seek for slaughter. Or again, that that soul, which as it were by royal counsel used to moderate the various storms of the people, and to calm them with the voice of reason, can now endure to howl in pathless and desert places after the fashion of a wolf; or that that soul which, groaning under a heavy burden, used to low in sad complaint over the labours of the plough, now changed into the fashion of a man, seeks for horns on his smooth brow;[1] or that another, which used of old to be borne aloft on rapid wing to the heights of heaven, now thinks of flight[2] no longer in its power, and mourns that it grows sluggish in the weight of a human body.
    129. Perchance you destroyed Icarus[3] through some such teaching, because the youth, led on by your persuasion, imagined, it may be, that he had been a bird. By such means too have many old men been deceived so as to submit to grievous pain, having unhappily believed the fables about swans, and thought that they, whilst soothing their pain with mournful strains, would be able to transmute their gray hair into downy feathers.
    130. How incredible are these things! how odious! How much more fitting is it to believe in accordance with nature, in accordance with what takes place in every kind of fruit; to believe in accordance with the pattern of what has happened, in accordance with the utterances of prophets, and the heavenly promise of Christ 2 For what is better than to be sure that the work of God does not perish, and that those who are made in the image and likeness of God cannot be transformed into the shapes of beasts; since in truth it is not the form of the body but of the spirit which is made after the

likeness of God. For in what manner could man, to whom are subjected the other kinds of living creatures, migrate with the better part of himself into an animal subjected to himself? Nature does not suffer this, and if nature did grace would not.
    131. But I have seen what you, Gentiles, think of each other, and indeed it ought not to seem strange that you who worship beasts should believe that you can be changed into beasts. But I had rather that you judged better concerning what is due to you, that you may believe that you will be not in the company of wild beasts, but in the companionship of angels.
    132. The soul has to depart from the surroundings of this life, and the pollutions of the earthly body, and to press on to those heavenly companies, though it is for the saints alone, to attain to them, and to sing praise to God (as in the prophet's words we hear of those who are harping[1] and saying: "For great are Thy marvellous works, O Lord God Almighty, just and true are Thy ways, Thou King of the nations; who shall not fear and magnify Thy Name, for Thou only art holy, for all nations shall come and worship before Thee"),[2] and to see Thy marriage feast, O Lord Jesus, in which the Bride is led from earthly to heavenly things, while all rejoice in harmony, for "to Thee shall all flesh come,"[3] now no longer subject to transitory things, but joined to the Spirit, to see the chambers adorned with linen, roses, lilies, and garlands. Of whom else is the marriage so adorned? For it is adorned with the purple stripes of confessors, the blood of martyrs, the lilies of virgins, and the crowns of priests.
    133. Holy David desired beyond all else for himself that he might behold and gaze upon this, for he says: "One thing have I asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, and see the pleasure of the Lord."[4]
    134. It is a pleasure to believe this, a joy to hope for it; and certainly, not to have believed it is a pain, to have lived in this hope a grace. But if I am mistaken in this, that I prefer to be associated after death with angels rather than with beasts, I am gladly mistaken, and so long as I live will never suffer myself to be cheated of this hope.
    135. For what comfort have I left but that I hope to come quickly to thee, my brother,

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and that thy departure will not cause a long  severance between us, and that it may be granted me, through thy intercessions, that  thou mayest quickly call me who long for thee. For who is there who ought not  to wish for himself beyond all else that 

"this corruptible should put on incorruption, and this mortal put on immortality"?[1] that we who succumb to death through the frailty of the body, being raised above nature, may no longer have to fear death.

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ST. AMBROSE'S EXPOSITION OF THE CHRISTIAN
                                 FAITH.

BOOK 1.

PROLOGUE.

The author praises Gratian's zeal for instruction in the Faith, and speaks lowly of his own merits. Taught of God Himself, the Emperor stands in no need of human instruction; yet this his devoutness prepares the way to victory. The task appointed to the author is difficult: in the accomplishment whereof he will be guided not so much by reason and argument as by authority, especially that of the Nicene Council.

    1. THE Queen of the South, as we read in the Book of the Kings, came to hear the wisdom of Solomon.(1) Likewise King Hiram sent to Solomon that he might prove him.(2) So also your sacred Majesty, following these examples of old time, has decreed to hear my confession of faith. But I am no Solomon, that you should wonder at my wisdom, and your Majesty is not the sovereign of a single people; it is the Augustus, ruler of the whole world, that has commanded the setting forth of the Faith in a book, not for your instruction, but for your approval.
    2. For why, august Emperor, should your Majesty learn that Faith which, from your earliest childhood, you have ever devoutly and lovingly kept? "Before I formed thee in thy mother's belly I knew thee," saith the Scripture, "and before thou camest forth out of the womb I sanctified thee."(3) Sanctification, therefore, cometh not of tradition, but of inspiration; therefore keep watch over the gifts of God. For that which no man hath taught you, God hath surely given and inspired.
    3. Your sacred Majesty, being about to go forth to war, requires of me a book, expounding the Faith, since your Majesty

knows that victories are gained more by faith in the commander, than by valour in the soldiers. For Abraham led into battle three hundred and eighteen men,(1) and brought home the spoils of countless foes; and having, by the power of that which was the sign of our Lord's Cross and Name,(2) overcome the might of five kings and conquering hosts, he both avenged his neighbour and gained victory and the ransom of his brother's son. So also Joshua the son of Nun, when he could not prevail against the enemy with the might of all his army,(3) overcame by sound of seven sacred trumpets, in the place where he saw and knew the Captain of the heavenly host.(4) For victory, then, your Majesty makes ready, being Christ's loyal servant and defender of the Faith, which you would have me set forth in writing.
    4. Truly, I would rather take upon me the duty of exhortation to keep the Faith, than that of disputing thereon; for the former means devout confession, whereas the latter is liable to rash presumption. Howbeit, forasmuch as your Majesty has no need of exhortation, whilst I may not pray to be excused from the duty of loyalty, I will take in hand a bold enterprise, yet modestly withal, not so much reasoning and disputing concerning the Faith as gathering together a multitude of witness.(5)
    5. Of the Acts of Councils, I shall let that one be my chief guide which three hundred and eighteen priests, appointed, as it were, after the judgment of Abraham,(6) made (so

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to speak) a trophy raised to proclaim their victory over the infidel throughout the world, prevailing by that courage of the Faith, wherein all agreed. Verily, as it seems to me, one may herein see the hand of God, forasmuch as the same number is our authority in the Councils of the Faith, and an example of loyalty in the records of old.

CHAPTER I.

The author distinguishes the faith from the errors of Pagans,(1) Jews, and Heretics, and after explaining the significance of the names "God" and "Lord," shows clearly the difference of Persons in Unity of Essence.(1) In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity.

    6. Now this is the declaration of our Faith, that we say that God is One, neither dividing His Son from Him, as do the heathen,(3) nor denying, with the Jews, that He was begotten of the Father before all worlds,(4) and afterwards born of the Virgin; nor yet, like Sabellius,(5) confounding the Father with the

Word, and so maintaining that Father and Son are one and the same Person; nor again, as doth Photinus,(1) holding that the Son first came into existence in the Virgin's womb: nor believing, with Arius,(2) in a number of diverse Powers,(4) and so, like the benighted heathen, making out more than one God. For it is written: "Hear, O Israel: the Lord thy God is one God."(3)
    7. For God and Lord is a name of majesty, a name of power, even as God Himself saith: "The Lord is My name,"(5) and as in another place the prophet declareth: "The Lord Almighty is His name."(6) God is He, therefore, and Lord, either because His rule is over all, or because He beholdeth all things, and is feared by all, without difference.(7)
8. If, then, God is One, one is the name,

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one is the power, of the Trinity. Christ Himself, indeed, saith: "Go ye, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit."(1) In the name, mark you, not in the names."(2)
    9. Moreover, Christ Himself saith: "I and the Father are One."(3) "One," said He, that there be no separation of power and nature; but again, "We are," that you may recognize Father and Son, forasmuch as the perfect Father is believed to have begotten the perfect Son,(4) and the Father and the Son are One, not by confusion of Person, but by unity of nature.(5)
    10. We say, then, that there is one God, not two or three Gods, this being the error into which the impious heresy of the Arians doth run with its blasphemies. For it says that there are three Gods, in that it divides the Godhead of the Trinity; whereas the Lord, in saying, "Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit," hath shown that the Trinity is of one power. We confess Father, Son, and Spirit, understanding in a perfect Trinity both fulness of Divinity and unity of power.(6)
    11. "Every kingdom divided against itself shall quickly be overthrown," saith the Lord. Now the kingdom of the Trinity is not divided. If, therefore, it is not divided, it is one; for that which is not one is divided. The Arians, however, would have the kingdom of the Trinity to be such as may easily be overthrown, by division against itself. But truly, seeing that it cannot be overthrown, it is plainly undivided. For no unity is divided or rent asunder, and therefore neither age nor corruption has any power over it.(7)

CHAPTER II.

The Emperor is exhorted to display zeal in the Faith. Christ's perfect Godhead is shown from the unity of will and working which He has with the Father. The attributes of Divinity are shown to be proper to Christ, Whose various titles prove His essential unity, with distinction of Person. In no other way can the unity of God be maintained.

    12. "NOT every one that saith unto Me Lord, Lord, shall enter into the kingdom of heaven,"(8) saith the Scripture. Faith, therefore, august Sovereign, must not be a mere matter of performance, for it is written, "The

zeal of thine house hath devoured me."(1) Let us then with faithful spirit and devout mind call upon Jesus our Lord, let us believe that He is God, to the end that whatever we ask of the Father, we may obtain in His name.(2) For the Father's will is, that He be entreated through the Son, the Son's that the Father be entreated.(3)
    13. The grace of His submission makes for agreement[with our teaching], and the acts of His power are not at variance therewith. For whatsoever things the Father doeth, the same also doeth the Son, in like manner.(4) The Son both doeth the same things, and doeth them in like manner, but it is the Father's will that He be entreated in the matter of what He Himself proposeth to do, that you may understand, not that He cannot do it otherwise, but that there is one power displayed. Truly, then, is the Son of God to be adored and worshipped, Who by the power of His Godhead hath laid the foundations of the world, and by His submission informed our affections.(5)
    14. Therefore we ought to believe that God is good, eternal, perfect, almighty, and true, such as we find Him in the Law and the Prophets, and the rest of the holy Scriptures,(6) for otherwise there is no God. For He Who is God cannot but be good, seeing that fulness of goodness is of the nature of God:(7) nor can God, Who made time, be in time; nor, again, can God be imperfect, for a lesser being is plainly imperfect, seeing that it lacks somewhat whereby it could be made equal to a greater. This, then, is the teaching of our faith--that God is not evil, that with God nothing is impossible, that God exists not in time, that God is beneath no being. If I am in error, let my adversaries prove it.(8)
    15. Seeing, then, that Christ is God, He is, by consequence, good and almighty and eternal and perfect and true; for these attributes belong to the essential nature of the Godhead. Let our adversaries, therefore, deny the Divine Nature in Christ,-otherwise they cannot refuse to God what is proper to the Divine Nature.
    16. Further, that none may fall into error, let a man attend to those signs vouchsafed us by holy Scripture, whereby we may know the Son. He is called the Word, the Son, the Power of God, the Wisdom of God.(9)

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The Word, because He is without blemish; the Power, because He is perfect; the Son, because He is begotten of the Father; the Wisdom, because He is one with the Father, one in eternity, one in Divinity. Not that the Father is one Person with the Son; between Father and Son is the plain distinction that comes of generation;(1) so that Christ is God of God, Everlasting of Everlasting, Fulness of Fulness.(2)
    17. Now these are not mere names, but signs of power manifesting itself in works for while there is fulness of Godhead in the Father, there is also fulness of Godhead in the Son, not diverse, but one. The Godhead is nothing confused, for it is an unity: nothing manifold, for in it there is no difference.
    18. Moreover, if in all them that believed there was, as it is written, one soul and one heart:(3) if every one that cleaveth to the Lord is one spirit,(4) as the Apostle hath said: if a man and his wife are one flesh:(5) if all we mortal men are, so far as regards our general nature, of one substance: if this is what the Scripture saith of created men, that, being many, they are one,(6) who can in no way be compared to Divine Persons, how much more are the Father and the Son one in Divinity, with Whom there is no difference either of substance or of will!
    19. For how else shall we say that God is One? Divinity maketh plurality, but unity of power debarreth quantity of number, seeing that unity is not number, but itself is the principle of all numbers.

CHAPTER III.

By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch.

    20. Now the oracles(7) of the prophets bear witness what close unity holy Scripture declares to subsist between the Father and the Son as regards their Godhead. For thus saith the Lord of Sabaoth:(8) "Egypt hath

laboured, and the commerce of the Ethiopians and Sabeans: mighty men shall come over to thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and they shall fall down before thee, and to thee shall they make supplication: for God is in thee, and there is no God beside thee. For thou art God, and we knew it not, O God of lsrael."(1)
    21. Hear the voice of the prophet: "In Thee," he saith, "is God, and there is no God beside Thee." How agreeth this with the Arians' teaching? They must deny either the Father's or the Son's Divinity, unless they believe, once for all, unity of the same Divinity.
    22. "In Thee," saith he, "is God"--forasmuch as the Father is in the Son. For it is written, "The Father, Who abideth in Me, Himself speaketh," and "The works that I do, He Himself also doeth."(2) And yet again we read that the Son is in the Father, saying, "I am in the Father, and the Father in Me."(3) Let the Arians, if they can, make away with this kinship(4) in nature and unity in work.
    23. There is, therefore, God in God, but not two Gods; for it is written that there is one God,(5) and there is Lord in Lord,(6) but not two Lords, forasmuch as it is likewise written: "Serve not two lords."(7) And the Law saith: "Hear, O lsrael! The Lord thy God is one God;"(8) moreover, in the same Testament it is written: "The Lord rained from the Lord."(9) The Lord, it is said, sent rain "from the Lord." So also you may read in Genesis: "And God said,--and God made,"(10) and, lower down, "And God made man in the image of God;"(11) yet it was not two gods, but one God, that made[man]. In the one place, then, as in the other, the unity of operation and of name is maintained. For surely, when we read "God of God,"(12) we do not speak of two Gods.
    24. Again, you may read in the forty-fourth psalm(13) how the prophet not only calls the Father "God" but also proclaims the Son as God, saying: "Thy throne, O God, is for ever and ever."(14) And further on: "God, even thy God, hath anointed thee with the oil of gladness above thy fellows."(15) This God Who anoints, and God

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Who in the flesh is anointed, is the Son of God. For what fellows in His anointing hath Christ, except such as are in the flesh? You see, then, that God is by God anointed, but being anointed in taking upon Him the nature of mankind, He is proclaimed the Son of God; yet is the principle of the Law not broken.
    25. So again, when you read, "The Lord rained from the Lord," acknowledge the unity of Godhead, for unity in operation doth not allow of more than one individual God, even as the Lord Himself has shown, saying: "Believe Me, that I am in the Father, and the Father in Me: or believe Me for the very works' sake."(1) Here, too, we see that unity of Godhead is signified by unity in operation.
    26. The Apostle, careful to prove that there is one Godhead of both Father and Son, and one Lordship, lest we should run into any error, whether of heathen or of Jewish ungodliness, showed us the rule we ought to follow, saying: "One God, the Father, from Whom are all things, and we in Him, and one Lord, Jesus Christ, by Whom are all things, and we by Him."(2) For just as, in calling Jesus Christ "Lord," he did not deny that the Father was Lord, even so, in saying, "One God, the Father," he did not deny true Godhead to the Son, and thus he taught, not that there was more than one God, but that the source of power was one, forasmuch as Godhead consists in Lordship, and Lordship in Godhead, as it is written: "Be ye sure that the Lord, He is God. It is He that hath made us, and not we ourselves."(3)
    27. "In thee," therefore, "is God," by unity of nature, and "there is no God beside Thee," by reason of personal possession of the Substance, without any reserve or difference.(4)
    28. Again, Scripture speaks, in the Book of Jeremiah, of One God, and yet acknowledges both Father and Son. Thus we read: "He is our God, and in comparison with Him none other shall be accounted of. He hath discovered all the way of teaching, and given it to Jacob, His servant, and to Israel, His beloved. After these things He appeared upon earth, and conversed with men."

    29. The prophet speaks of the Son, for it was the Son Himself Who conversed with men, and this is what he says: "He is our God, and in comparison with Him none other shall be accounted of." Why do we call Him in question, of Whom so great a prophet saith that no other can be compared with Him? What comparison of another can be made, when the Godhead is One? This was the confession of a people set in the midst of dangers; reverencing religion, and therefore unskilled in strife of argument.
    30. Come, Holy Spirit, and help Thy prophets, in whom Thou art wont to dwell, in whom we believe. Shall we believe the wise of this world, if we believe not the prophets? But where is the wise man, where is the scribe? When our peasant planted figs, he found that whereof the philosopher knew nothing, for God hath chosen the foolish things of this world to confound the strong.(1) Are we to believe the Jews? for God was once known in Jewry. Nay, but they deny that very thing, which is the foundation of our belief, seeing that they know not the Father, who have denied the Son.(2)

CHAPTER IV.

The Unity of God is necessarily implied in the order of Nature, in the Faith, and in Baptism. The gifts of the Magi declare(1) the Unity of the Godhead;(2) Christ's Godhead and Manhood. The truth of the doctrine o£ the Trinity in Unity is shown in the Angel walking in the midst of the furnace with Shadrach, Meshach, and Abednego.

    31. ALL nature testifies to the Unity of God, inasmuch as the universe is one. The Faith declares that there is one God, seeing that there is one belief in both the Old and the New Testament. That there is one Spirit, all holy,(3) grace witnesseth, because there is one Baptism, in the Name of the Trinity. The prophets proclaim, the apostles hear, the voice of one God. In one God did the Magi believe, and they brought, in adoration, gold, frankincense, and myrrh to Christ's cradle, confessing, by the gift of gold, His Royalty, and with the incense worshipping Him as God. For gold is the sign of kingdom, incense of God, myrrh of burial.(4)

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    32. What, then, was the meaning of the mystic offerings in the lowly cattle-stalls, save that we should discern in Christ the difference between the Godhead and the flesh? He is seen as man,(1) He is adored as Lord. He lies in swaddling-clothes, but shines amid the stars; the cradle shows His birth, the stars His dominion;(2) it is the flesh that is wrapped in clothes, the Godhead that receives the ministry of angels. Thus the dignity of His natural majesty is not lost, and His true assumption of the flesh is proved.
    33. This is our Faith. Thus did God will that He should be known by all, thus believed the three children,(3) and felt not the fire into the midst whereof they were cast, which destroyed and burnt up unbelievers,(4) whilst it fell harmless as dew upon the faithful,(5) for whom the flames kindled by others became cold, seeing that the torment had justly lost its power in conflict with faith. For with them there was One in the form of an angel,(6) comforting them,(7) to the end that in the number of the Trinity one Supreme Power might be praised. God was praised, the Son of God was seen in God's angel, holy and spiritual grace spake in the children.(8)

CHAPTER V.

The various blasphemies uttered by the Arians against Christ are cited. Before these are replied to, the orthodox(9) are admonished to beware of the captious arguments of philosophers, forasmuch as in these especially did the heretics put their trust.

    34. Now let us consider the disputings of the Arians concerning the Son of God.

    35. They say that the Son of God is unlike His Father. To say this of a man would be an insult.(1)
    36. They say that the Son of God had a beginning in time,(2) whereas He Himself is the source and ordainer of time and all that therein is.(3) We are men, and we would not be limited to time. We began to exist once, and we believe that we shall have a timeless existence. We desire after immortality--how, then, can we deny the eternity of God's Son, Whom God declares to be eternal by nature, not by grace?
    37. They say that He was created.(4) But who would reckon an author with his works, and have him seem to be what he has himself made?
    38. They deny His goodness.(5) Their blaspheming is its own condemnation, and so cannot hope for pardon.
    39. They deny that He is truly Son of God, they deny His omnipotence, in that whilst they admit that all things are made by the ministry of the Son, they attribute the original source of their being to the power of God. But what is power, save perfection of nature?(6)
    40. Furthermore, the Arians deny that in

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Godhead He is One with the Father.(1) Let them annul the Gospel, then, and silence the voice of Christ. For Christ Himself has said: "I and the Father are one."(2) It is not I who say this: Christ has said it. Is He a deceiver, that He should lie?(3) Is He unrighteous, that He should claim to be what He never was." But of these matters we will deal severally, at greater length, in their proper place.
    41. Seeing, then, that the heretic says that Christ is unlike His Father, and seeks to maintain this by force of subtle disputation, we must cite the Scripture: "Take heed that no man make spoil of you by philosophy and vain deceit, according to the tradition of men, and after the rudiments of this world, not according to Christ; for in Him dwelleth all the fulness of Godhead in bodily shape."(4)
    42. For they store up all the strength of their poisons in dialetical disputation, which by the judgment of philosophers is defined as having no power to establish aught, and aiming only at destruction. s But it was not by dialectic that it pleased God to save His people; "for the kingdom of God consisteth in simplicity of faith, not in wordy contention."(6)

CHAPTER VI.

By way of leading up to his proof that Christ is not
   different from the Father, St. Ambrose cites the

more famous leaders of the Arian party, and explains how little their witness agrees, and shows what de-fence the Scriptures provide against them.

    43. THE Arians, then, say that Christ is unlike the Father; we deny it. Nay, indeed, we shrink in dread from the word. Nevertheless I would not that your sacred Majesty should trust to argument and our disputation. Let us enquire of the Scriptures, of apostles, of prophets, of Christ. In a word, let us enquire of the Father, Whose honour these men say they uphold, if the Son be judged inferior to Him, But insult to the Son brings no honour to the good Father. It cannot please the good Father, if the Son be judged inferior, rather than equal, to His Father.
    44. I pray your sacred Majesty to suffer me, if for a little while I address myself particularly to these men. But whom shall I choose out to cite? Eunomius?(1) or Arius and Aetius,(2) his instructors? For there are many names, but one unbelief, constant in wickedness, but in conversation divided against itself; without difference in respect of deceit, but in common enterprise breeding dissent. But wherefore they will not agree together I understand not.
    45. The Arians reject the person of Eunomius, but they maintain his unbelief and walk in the ways of his iniquity. They say that he has too generously published the writings of Arius. Truly, a plentiful lavishing of error! They praise him who gave the command, and deny him who executed it! Wherefore they have now fallen apart into several sects. Some follow after Eunomius or Aetius, others after Palladius or Demophilus and Auxentius, or the inheritors of this form of unbelief.(3) Others, again, follow different teachers. Is Christ, then, divided?(4) Nay; but those who divide Him from the Father do with their own hands cut themselves asunder.

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    46. Seeing, therefore, that men who agree not amongst themselves have all alike conspired against the Church of God, I shall call those whom I have to answer by the common name of heretics. For heresy, like some hydra of fable, hath waxed great from its wounds, and, being ofttimes lopped short, hath grown afresh, being appointed to find meet destruction in flames of fire.(1) Or, like some dread and monstrous Scylla, divided into many shapes of unbelief, she displays, as a mask to her guile, the pretence of being a Christian sect, but those wretched men whom she finds tossed to and fro in the waves of her unhallowed strait, amid the wreckage of their faith, she, girt with beastly monsters, rends with the cruel fang of her blasphemous doctrine.(2)
    47. This monster's cavern, your sacred Majesty, thick laid, as seafaring men do say it is, with hidden lairs, and all the neighbourhood thereof, where the rocks of unbelief echo to the howling of her black dogs, we must pass by with ears in a manner stopped. For it is written: "Hedge thine ears about with thorns ;"(3) and again: "Beware of dogs, beware of evil workers;"(4) and yet again: "A man that is an heretic, avoid after the first reproof, knowing that such an one is fallen, and is in sin, being condemned of his own judgment."(5) So then, like prudent pilots, let us set the sails of our faith for the course wherein we may pass by most safely, and again follow the coasts of the Scriptures.(6)

CHAPTER VII.

The likeness of Christ to the Father is asserted on the authority of St. Paul, the prophets, and the Gospel, and especially in reliance upon the creation of man in God's image.

    48. THE Apostle saith that Christ is the image of the Father--for he calls Him the image of the invisible God, the first-begotten of all creation. First-begotten, mark you,

not first-created, in order that He may be believed to be both begotten, in virtue of His nature,(1) and first in virtue of His eternity. In another place also the Apostle has declared that God made the Son "heir of all things, by Whom also He made the worlds, Who is the brightness of His glory, and the express image of His substance."(2) The Apostle calls Christ the image of the Father, and Arius says that He is unlike the Father. Why, then, is He called an image, if He hath no likeness? Men will not have their portraits unlike them, and Arius contends that the Father is unlike the Son, and would have it that the Father has begotten one unlike Himself, as though unable to generate His like.
    49. The prophets say: "In Thy light we shall see light;"(3) and again: "Wisdom is the brightness of everlasting light, and the spotless mirror of God's majesty, the image of His goodness."(4) See what great names are declared! "Brightness," because in the Son the Father's glory shines clearly: "spotless minor," because the Father is seen in the Son:(5) "image of goodness," because it is not one body seen reflected in another, but the whole power [of the Godhead] in the Son. The word "image" teaches us that there is no difference; "expression," that He is the counterpart of the Father's form; and "brightness" declares His eternity.(6) The "image" in truth is not that of a bodily countenance, not one made up of colours, nor modelled in wax, but simply derived from God, coming out from the Father, drawn from the fountainhead.
    50. By means of this image the Lord showed Philip the Father. saying, "Philip, he that sees Me, sees the Father also. How then dost thou say, Show us the Father? Believest thou not that I am in the Father, and the Father in Me?"(7) Yes, he who looks upon the Son sees, in portrait, the Father.(8) Mark what manner of portrait is spoken of. It is Truth, Righteousness, the Power of God:(9) not dumb, for it is the Word; not insensible, for it is Wisdom; not vain and foolish, for it is Power; not soulless, for iris the Life; not dead, for it is the Resurrection.(10)

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You see, then, that whilst an image is spoken of, the meaning is that it is the Father, Whose image the Son is, seeing that no one can be his own image.
    51. More might I set down from the Son's testimony; howbeit, lest He perchance appear to have asserted Himself overmuch let us enquire of the Father. For the Father said, "Let us make man in Our image and likeness."(1) The Father saith to the Son "in Our image and likeness," and thou sayest that the Son of God is unlike the Father.
    52. John saith, "Beloved, we are sons of God, and it doth not yet appear what we shall be: we know that if He be revealed, we shall be like Him."(2) O blind madness O shameless obstinacy I We are men, and, so far as we may, we shall be in the likeness of God: dare we deny that the Son is like God?
    53. Therefore the Father hath said: "Let us make man in Our image and likeness." At the beginning of the universe itself, as I read, the Father and the Son existed, and I see one creation. I hear Him that speaketh.(3) I acknowledge Him that doeth:(4) but it is of one image, one likeness, that I read. This likeness belongs not to diversity but to unity. What, therefore, thou claimest for thyself, thou takest from the Son of God, seeing, indeed, that thou canst not be in the image of God, save by help of the image of God.

CHAPTER VIII.

The likeness of the Son to the Father being proved, it is not hard to prove the Son's eternity, though, indeed, this may be established on the authority of the Prophet Isaiah and St. John the Evangelist, by which authority the heretical leaders are shown to be refuted.

    54. IT is plain, therefore, that the Son is not unlike the Father, and so we may confess the more readily that He is also eternal, seeing that He Who is like the Eternal must needs be eternal. But if we say that the Father is eternal, and yet deny this of the Son, we say that the Son is unlike the Father, for the temporal differeth from the eternal. The Prophet proclaims Him eternal, and the Apostle proclaims Him eternal; the Testaments, Old and New alike, are full of witness to the Son's eternity.
    55. Let us take them, then, in their order. In the Old Testament--to cite one out of a

multitude of testimonies--it is written: "Before Me hath there been no other God, and after Me shall there be none."(1) I will not comment on this place, but ask thee straight: "Who speaks these words,--the Father or the Son?" Whichever of the two thou sayest, thou wilt find thyself convinced, or, if a believer, instructed. Who, then, speaks these words, the Father or the Son? If it is the Son, He says, "Before Me hath there been no other God;" if the Father, He says, "After Me shall there be none." The One hath none before Him, the Other none that comes after; as the Father is known in the Son, so also is the Son known in the Father, for whensoever you speak of the Father, you speak also by implication of His Son, seeing that none is his own father; and when you name the Son, you do also acknowledge His Father, inasmuch as none can be his own son. And so neither can the Son exist without the Father, nor the Father without the Son.(2) The Father, therefore, is eternal, and the Son also eternal.
    56. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God."(3) "Was," mark you, "with God." "Was"--see, we have "was" four times over. Where did the blasphemer find it written that He "was not." Again, John, in another passage--in his Epistle--speaketh of "That which was in the beginning."(4) The extension of the "was" is infinite. Conceive any length of time you will, yet still the Son "was."(5)

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    57. Now in this short passage our fisherman hath barred the way of all heresy. For that which was "in the beginning" is not comprehended in time, is not preceded by any beginning. Let Arius, therefore, hold his peace.(1) Moreover, that which was "with God" is not confounded and mingled with Him, but is distinguished by the perfection unblemished which it hath as the Word abiding with God; and so let Sabellius keep silence.(2) And "the Word was God," This Word, therefore, consisteth not in uttered speech, but in the designation of celestial excellence, so that Photinus' teaching is refuted. Furthermore, by the fact that in the beginning He was with God is proven the indivisible unity of eternal Godhead in Father and Son, to the shame and confusion of Eunomius.(3) Lastly, seeing that all things are said to have been made by Him, He is plainly shown to be author of the Old and of the New Testament alike; so that the Manichaean can find no ground for his assaults.(4) Thus hath the good fisherman

caught them all in one net, to make them powerless to deceive, albeit unprofitable fish to take.

CHAPTER IX.

St. Ambrose questions the heretics and exhibits their answer, which is, that the Son existed, indeed, before all time, yet was not co-eternal with the Father, whereat the Saint shows that they represent the Godhead as changeable, and further, that each Person must be believed to be eternal.

    58. TELL me, thou heretic,--for the surpassing clemency of the Emperor grants me this indulgence of addressing thee for a short space, not that I desire to confer with thee, or am greedy to hear thy arguments, but because I am willing to exhibit them,--tell me, I say, whether there was ever a time when God Almighty was not the Father, and yet was God. "I say nothing about time," is thy answer. Well and subtly objected! For if thou bringest time into the dispute, thou wilt condemn thyself, seeing that thou must acknowledge that there was a time when the Son was not, whereas the Son is the ruler and creator of time.(2) He cannot have begun to exist after His own work. Thou, therefore, must needs allow Him to be the ruler and maker of His work.
    59. "I do not say," answerest thou,

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"that the Son existed not before time;" but when I call Him "Son," I declare that His Father existed before Him, for, as you say, father exists before son."[1] But what means this?  Thou deniest that time was before the Son, and yet thou wilt have it that something preceded the existence of the Son--some creature of time, --and thou showest certain stages of generation intervening, whereby thou dost give us to understand that the generation from the Father was a process in time. For if He began to be a Father, then, in the first instance, He was God, and afterwards He became a Father. How, then, is God unchangeable?[2] For if He was first God, and then the Father, surely He has undergone change by reason of the added and later act of generation.
    60. But may God preserve us from this madness; for it was but to confute the impiety of the heretics that we brought in this question. The devout spirit affirms a generation that is not in time and so declares Father and Son to be co-eternal, and does not maintain that God has ever suffered change.
    61. Let Father and Son, therefore, be associated in worship, even as They are associated in Godhead; let not blasphemy put asunder those whom the close bond of generation hath joined together. Let us honour the Son, that we may honour the Father also, as it is written in the Gospel.[1] The Son's eternity is the adornment of the Father's majesty. If the Son hath not been from everlasting, then the Father hath suffered change; but the Son is from all eternity, therefore hath the Father never changed, for He is always unchangeable. And thus we see that they who would deny the Son's eternity would teach that the Father is mutable.

CHAPTER X.

Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of alter the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whats ever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning.

    65. Hear now another argument, showing clearly the eternity of the Son. The Apostle says that God's Power and Godhead are eternal, and that Christ is the Power of God--for it is written that Christ is "the Power of God and the Wisdom of God."[2] If, then, Christ is the Power of God, it follows that, forasmuch as God's Power is eternal, Christ also is eternal.
    63. Thou canst not, then, heretic, build up a false doctrine from the custom of human procreation, nor yet gather the wherewithal for such work from our discourse, for we cannot compass the greatness of infinite Godhead, "of Whose greatness there is no end,"[3] in our straitened speech. If thou shouldst seek to give an account of a man's birth, thou must needs point to a time. But the Divine Generation is above all things; it reaches far and wide, it rises high above all thought and feeling. For it is written: "No man cometh to the Father, save by Me."[4] Whatsoever, therefore, thou dost conceive concerning the Father--yea, be it even His eternity--thou canst not conceive aught concerning Him save by the Son's aid, nor can any understanding ascend to the Father save through the Son. "This is My dearly-beloved Son,"s the Father saith. "Is"

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mark you--He Who is, what He is, forever. Hence also David is moved to say: "O Lord, Thy Word abideth for ever in heaven,"[1]--for what abideth fails neither in existence nor in eternity.
    64. Dost thou ask me how He is a Son, if He have not a Father existing before Him?  I ask of thee, in turn,when, or how, thinkest thou that the Son was begotten. For me the knowledge of the mystery of His generation is more than I can attain to,[2]--the mind fails, the voice is dumb--ay, and not mine alone, but the angels' also. It is above Powers, above Angels, above Cherubim, Seraphim, and all that has feeling and thought, for it is written: "The peace of Christ, which passeth all understanding."[3] If the peace of Christ passes all understanding, how can so wondrous a generation but be above all understanding? 
    65. Do thou, then (like the angels), cover thy face with thy hands,[4] for it is not given thee to look into surpassing mysteries I We are suffered to know that the Son is begotten, not to dispute upon the manner of His begetting. I cannot deny the one; the other I fear to search into, for if Paul says that the words which he heard when caught up into the third heaven might not be uttered,[5] how can we explain the secret of this generation from and of the Father, which we can neither hear nor attain to with our understanding? 
    66. But if you will constrain me to the rule of human generation, that you may be allowed to say that the Father existed before the Son, then consider whether instances, taken from the generation of earthly creatures, are suitable to show forth the Divine Generation.[6] If we speak according to what is customary amongst men, you cannot deny that, in man, the changes in the father's existence happen before those in the son's. The father is the first to grow, to enter old age, to grieve, to weep. If, then, the son is after him in time, he is older in, experience than the son. If the child comes to be born, the parent escapes not the shame of begetting.[7]

    67. Why take such delight in that rack of questioning?[1] You hear the name of the Son of God; abolish it, then, or acknowledge His true nature. You hear speak of the womb--acknowledge the truth of undoubted begetting.[2] Of His heart--know that here is God's word.[3] Of H is right hand--confess His power.[4] Of His face--acknowledge His wisdom.[5] These words are not to be understood, when we speak of God, as when we speak of bodies. The generation of the Son is incomprehensible, the Father begets impassibly,[6] and yet of Himself and in ages inconceivably remote hath very God begotten very God. The Father loves the Son,[7] and you anxiously examine His Person; the Father is well. pleased in Him,[8] you, joining the Jews, look upon Him with an evil eye; the Father knows the Son,[9] and you join the heathen in reviling Him.[10]

CHAPTER XI.

It cannot be proved from Scripture that the Father existed before the Son, nor yet can arguments taken from human reproduction avail to this end, since they bring in absurdities without end. To dare to affirm that Christ began to exist in the course of time is the height of blasphemy.

    68. You ask me whether it is possible that He Who is the Father should not be prior in existence. I ask you to tell me when the Father existed, the Son as yet being not; prove this, gather it from argument or evidence of Scripture. If you lean upon arguments, you have doubtless been taught that God's power is eternal. Again, you have read the Scripture that saith: "O Israel, if thou wilt hearken unto Me, there shall be no new God in thee, neither shalt thou worship a strange God."[11] The first of these commands betokens [the Son's] eternity, the second His possession of an identical nature, so that we can neither believe Him to have come into existence after the Father, nor suppose Him the Son of another Divinity. For if He existed not always with the Father, He is a "new" [God]; if He is not of one Divinity with the Father, He is a "strange" [God]. But He

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is not after the Father, for He is not "a new God;" nor is He "a strange God," for He is begotten of the Father, and because, as it is written, He is "God above all, blessed for ever."[1]
    69. But if the Arians believe Him to be a strange God, why do they worship Him, when it is written: "Thou shall worship no strange God"? Else, if they do not worship the Son, let them confess thereto, and the case is at an end,--that they deceive no one by their professions of religion. This, then, we see, is the witness of the Scriptures. If you have any others to produce, it will be your business to do so.
    70. Let us now go further, and gather the truth in conclusion from arguments. For although arguments usually give place, even to human evidence, 2 still, heretic, argue as thou wilt. "Experience teaches us," you say, "that the being which generates is prior to that which is generated." I answer: Follow our customary experience through all its departments, and if the rest agree herewith, I oppose not your claim that your point be granted; but if there be no such agreement, how can you claim assent on this one point, when in all the rest you lack support? Seeing, then, that you call for what is customary, it comes about that the Son, when He was begotten of the Father, was a little child. You have seen Him an infant, crying in the cradle. As the years passed, He has gone forward from strength to strength--for if He was weak with the weakness of things begotten, He must also have fallen under the weakness, not only of birth, but of life also.
    71. But perchance you run to such a pitch of folly as not to flinch from asserting these things of the Son of God, measuring Him, as you do, by the rule of human infirmity. What, then, if, while you cannot refuse Him the name of God, you are bent to prove Him, by reason of weakness, to be a man?  What if, whilst you examine the Person of the Son, you are calling the Father in question, and whilst you hastily pass sentence upon the Former, you include the Latter in the same condemnation!
    72. If the Divine Generation has been subject to the limits of time,--if we suppose this, borrowing from the custom of human generation, then it follows, further, that the Father bare the Son in a bodily womb, and laboured under the burden whilst ten

months sped their courses. But how can generation, as it commonly takes place, be brought about without the help of the other sex?  You see that the common order of generation was not the commencement, and you think that the courses of generation, which are ruled by certain necessities whereunto bodies are subject, have always prevailed. You require the customary course, I ask for difference of sex: you demand the supposition of time, I that of order: you enquire into the end, I into the beginning. Now surely it is the end that depends on the beginning, not the beginning on the end.
    73. "Everything," say you, "that is begotten has a beginning, and therefore because the Son is the Son, He has a beginning, and came first into existence within limits of time. Let this be taken as the word of their own mouth; as for myself, I confess that the Son is begotten, but the rest of their declaration makes me shudder. Man, dost thou confess God, and diminish His honour by such slander? From this madness may God deliver us.

CHAPTER XII.

Further objections to the Godhead of the Son are met by the same answer--to wit, that they may equally be urged against the Father also. The Father, then, being in no way confined by time, place, or anything else created, no such limitation is to be imposed upon the Son, Whose marvellous generation is not only of the Father, but of the Virgin also, and therefore, since in His generation of the Father no distinction of sex, or the like, was involved, neither was it in His generation of the Virgin.

    74. The next objection is this: "If the Son has not those properties which all sons have, He is no Son." May Father, Son, and Holy Spirit pardon me, for I would propound the question in all devoutness. Surely the Father is, and abides for ever: created things, too, are as God hath ordained them. Is there any one, then, amongst these creatures which is not subject to the limitations of place, time, or the fact of having been created, or to some originating cause or creator,[1] Surely, none. What, then?  Is there any one of them whereof the Father stands in need?  So to say were blasphemy. Cease, then, to apply to the Godhead what is proper only to created existences, or, if you insist upon forcing the comparison, bethink you whither your wickedness leads. God forbid that we should even behold the end thereof.

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    75. We maintain the answer given by piety. God is Almighty, and therefore God the Father needs none of those things, for in Him there is no changing, nor any place for such help as we need, we whose weakness is supported by means of things of this kind. But He Who is Almighty, plainly He is uncreate, and not confined to any place, and surpasses time. Before God was not anything--nay, even to speak about anything being before God is a grave sin. If, then, you grant that in the nature of God the Father there is nought that implies a being sustained, because He is God, it follows that nothing of this sort can be supposed to exist in the Son of God, nothing that connotes a beginning, or growth, forasmuch as He is "very God of very God."[1]
    76. Seeing, then, that we find not the customary order prevailing, be content, Arian, to believe in a miraculous generation of the Son. Be content, I say, and if you believe me not, at least have respect unto the voice of God saying, "To whom have ye esteemed Me to be like?"[2] and again: "God is not like a man that He should repent."[3] If, indeed, God works mysteriously, seeing that He doth not work any work, or fashion anything, or bring it to completion, by labor of hands, or in any course of days, "for He spake, and they were made; He gave the word and they were created,"[4] why should we not believe that He Whom we acknowledge as a Creator, mysteriously working, discerning it in His works, also begat His Son in a mysterious manner?  Surely it is fitting that He should be regarded as having begotten the Son in a special and mysterious way. Let Him Who hath the grace of majesty unrivalled likewise have the glory of mysterious generation.
    77. Not only Christ's generation of the Father, but His birth also of the Virgin, demands our wonder. You say that the former is like unto the manner wherein we men are conceived. I will show--nay more, I will compel you yourself to confess, that the latter also hath no likeness to the manner of our birth. Tell me how it was that He was born of Mary, with what law did His conception in a Virgin's womb agree, how there could be any birth without the seed of a man, how a maiden could become great with child, how she became a mother before experience of such intercourse as is between wives and husbands. There was no [visible] cause,--and yet a son was begotten. How, then, came about this birth, under a new law? 
    78. If, then, the common order of human generation was not found in the case of the Virgin Mary, how can you demand that God the Father should beget in such wise as you were begotten in? Surely the common order is determined by difference of sex; for this is implanted in the nature of our flesh, but where flesh is not, how can you expect to find the infirmity of flesh?  No man calls in question one who is better than he is: to believe is enjoined upon you, without permission to question. For it is written, "Abraham believed God, and it was accounted to him for righteousness."[1] Language is vain to set forth, not only the generation of the Son, but even the works of God, for it is written: "All His works are executed in faithfulness;"[2] His works, then, are done in faithfulness, but not His generation?  Ay, we call in question that which we see not, we who are bidden to believe rather than enquire of that we see.

CHAPTER XIII.

Discussion of the Divine Generation is continued. St. Ambrose illustrates its method by the same example as that employed by the author of the Epistle to the Hebrews. The duty of believing what is revealed is shown by the example of Nebuchadnezzar and St. Peter. By the vision granted to St. Peter was shown the Son's Eternity and Godhead--the Apostle, then, must be believed in preference to the teachers of philosophy, whose authority was everywhere falling into discredit. The Arians, on the other hand, are shown to be like unto the heathen.

    79. It will be asked: "In what sort was the Son begotten?" As one who is for ever, as the Word, as the brightness of eternal light,[3] for brightness takes effect in the instant of its coming into existence. Which example is the Apostle's, not mine. Think not, then, that there was ever a moment of time when God was without wisdom, any more than that there was ever a time when light was without radiance. Judge not, Arian, divine things by human, but believe the divine where thou findest not the human.
    80. The heathen king saw in the fire, together with the three Hebrew children, the form of a fourth, like as of an angel,[4] and because he thought that this angel excelled all angels, he judged Him to be the Son of God, Whom he had not read of, but in Whom

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he believed. Abraham, also, saw Three and adored One.[1] 81. Peter, when he saw Moses and Elias on the mountain, with the Son of God, was not deceived as to their nature and glory. For he enquired, not of them, but of Christ what he ought to do, inasmuch as though he prepared to do homage to all three, yet he waited for the command of one. But since he ignorantly thought that for three persons three tabernacles should be set up, he was corrected by the sovereign voice of God the Father, saying, "This is My dearly beloved Son: hear ye Him."[2] That is to say: "Why dost thou join thy fellow-servants in equality with thy Lord?  "This is My Son." Not "Moses is My Son," nor "Elias is My Son," but "This is My Son." The Apostle was not dull to understand the rebuke; he fell on his face brought low by the Father's voice and the glorious beauty of the Son, but he was raised up by the Son, Whose wont it is to raise up them that are fallen.[3] Then he saw one only,[4] the Son of God alone, for the servants had withdrawn, that He might be seen to be Lord alone, Who alone was entitled Son.
    82. What, then, was the purpose of that vision, which signified not that Christ and His servants were equal, but betokened a mystery, save that it should be made plain to us that the Law and the Prophets, in agreement with the Gospel, revealed as eternal the Son of God, Whom they had heralded. When we, therefore, hear of the Son coming forth of the womb, the Word from the heart, let us believe that the Son was not fashioned-with hands but begotten of the Father, not the work of a craftsman but the offspring of a parent.
    83. He, therefore, Who said, "This is My Son," said not, "This is a creature of time," nor "This being is of My creation, My making, My servant," but "This is My Son, Whom ye see glorified." This is the God of Abraham, the God of Isaac, the God of Jacob, Who appeared to Moses in the bush,[5] concerning Whom Moses saith, "He Who is hath sent me." It was not the Father Who spake to Moses in the bush or in the desert, but the Son. It was of this Moses-that Stephen said, "This is He Who was in the church, in the wilderness, with the Angel."[6] This, then, is He Who gave the Law, Who spake with Moses, saying, "I am the God of Abraham, the God of Isaac, the God of Jacob." This, then, is the God of the patriarchs, this is the God of the prophets.

    84. It is of the Son, therefore, that we read, thy mind understandeth the reading, let thy tongue make confession. Away with arguments, where faith is required; now let dialectic hold her peace, even in the midst of her schools. I ask not what it is that philosophers say, but I would know what they do. They sit desolate in their schools. See the victory of faith over argument. They who dispute subtly are forsaken daily by their fellows; they who with simplicity believe are daily increased. Not philosophers but fishermen, not masters of dialectic but taxi-gatherers, now find credence. The one sort, through pleasures and luxuries, have bound the world's burden upon themselves; the other, by fasting and mortification, have cast it off, and so doth sorrow now begin to win over more followers than pleasure.
    85. Let us now see how far Arians and pagans do differ. The latter call upon gods, who are different in sex and unequal in power; the former affirm a Trinity where there is likewise inequality of power and diversity of Godhead. The pagans assert that their Gods began to exist once upon a time; the Arians lyingly declare that Christ began to exist in the course of time. Have they not all dyed their impiety in the vats of philosophy?  But indeed the pagans do extol that which they worship,[1] the Arians maintain that the Son of God, Who is God, is a creature.

CHAPTER XIV.

That the Son of God is not a created being is proved by the following arguments: (I) That He commanded not that the Gospel should be preached to Himself; (2) that a created being is given over unto vanity; (3) that the Son has created all things; (4) that we read of Him as begotten; and (5) that the difference of generation and adoption has always been understood in those places where both natures --the divine and the human--are declared to co-exist in Him. All of which testimony is confirmed by the Apostle's interpretation.

    86. It is now made plain, as I believe, your sacred Majesty, that the Lord Jesus is neither unlike the Father, nor one that began to exist in course of time. We have yet to confute another blasphemy, and to show that the Son of God is not a created being. Herein is the quickening[2] word that we read as our help, for we have heard the

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passage read where the Lord saith: "Go ye into all the world, and preach the Gospel to all creation."[1] He Who saith "all creation" excepts nothing. How, then, do they stand who call Christ a "creature"? If He were a creature, could He have commanded that the Gospel should be preached to Himself? It is not, therefore, a creature, but the Creator, Who commits to His disciples the work of teaching created beings.
    87. Christ, then, is no created being; for "created beings are," as the Apostle hath said, "given over to vanity."[2] Is Christ given over unto vanity? Again, "creation"--according to the same Apostle--"groans and travails together even until now." What, then?  Doth Christ take any part in this groaning and travailing--He Who hath set us miserable mourners free from death?  "Creation," saith the Apostle, "shall be set free from the slavery of corruption."[3] We see, then, that between creation and its Lord there is a vast difference for creation is enslaved, but "the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom."[4]
    88. Who was it that led first into this error, of declaring Him Who created and made all things to be a creature?  Did the Lord, I would ask, create Himself? We read that "all things were made by Him, and without Him was nothing made."[5] This being so, did He make Himself? We real--and who shall deny?--that in wisdom hath God made all things.[6] If so, how can we suppose that wisdom was made in itself? 
    89. We read that the Son is begotten, inasmuch as the Father saith: "I brought thee forth from the womb before the morning star"[7] We read of the "first-born" Son,[8] of the "only-begotten"[9]--first-born, because there is none before Him; only-begotten, because there is none after Him. Again, we read: "Who shall declare His generation?"[10] "Generation," mark you, not "creation." What argument can be brought to meet testimonies so great and mighty as these? 
    90. Moreover, God's Son discovers the difference between generation and grace when He says: "I go up to My Father and your Father, to My God and your God."[11] He did not say, "I go up to our Father,"

but "I go up to My Father and your Father." This distinction is the sign of a difference, inasmuch as He Who is Christ's Father is our Creator.
    91. Furthermore He said, "to My God and your God," because although He and the Father are One, and the Father is His Father by possession of the same nature, whilst God began to be our Father through the office of the Son, not by virtue of nature, but of grace--still He seems to point us here to the existence in Christ of both natures, Godhead and Manhood,--Godhead of His Father, Manhood of His Mother, the former being before all things, the latter derived from the Virgin. For the first, speaking as the Son, He called God His Father, and afterward, speaking as man, named Him as God.
    92. Everywhere, indeed, we have witness in the Scriptures to show that Christ, in naming God as His God, does so as man. "My God, My God, why hast Thou forsaken Me? "[1] And again: "From My mother's womb Thou art My God."[2] In the former place He suffers as a man; in the latter it is a man who is brought forth from his mother's womb. And so when He says, "From My mother's womb Thou art My God," He means that He Who was always His Father is His God from the moment when He was brought forth from His Mother's womb.
    93. Seeing, then, that we read in the Gospel, in the Apostle, in the Prophets, of Christ as begotten, how dare the Arians to say that He was created or made? But, indeed, they ought to have bethought them, where they have read of Him as created, where as made. For it has been plainly shown that the Son of God is begotten of God, born of God--let them, then, consider with care where they have read that He was made, seeing that He was not made God, but born as God, the Son of God; afterward, however, He was, according to the flesh, made man of Mary.
    94. "But when the fulness of time was come, God sent His Son, made of a woman, made under the Law."[3] "His Son," observe, not as one of many, not as His in common with another, but His own, and in saying "His Son," the Apostle showed that it is of the Son's nature that His generation is eternal. Him the Apostle has affirmed to have been afterwards "made" of a woman, in order that the making might be understood not of the Godhead, but of the putting

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on of a body--"made of a woman," then, by taking on of flesh; "made under the Law" through observance of the Law. Howbeit, the former, the spiritual generation is before the Law was, the latter is after the Law.

CHAPTER XV.

An explanation of Acts ii. 36 and Proverbs viii. 22, which are shown to refer properly to Christ's manhood alone.

    95. To no purpose, then, is the heretics' customary citation of the Scripture, that "God made Him both Lord and Christ." Let these ignorant persons read the whole passage, and understand it. For thus it is written. "God made this Jesus, Whom ye crucified, both Lord and Christ."(1) It was not the Godhead, but the flesh, that was crucified. This, indeed, was possible,
cause the flesh allowed of being crucified. It follows not, then, that the Son of God is a created being.
    96. Let us despatch, then, that passage also, which they do use to misrepresent,-let them learn what is the sense of the words, "The Lord created Me."(2) It is not "the Father created," but "the Lord created Me." The flesh acknowledgeth its Lord, praise declareth the Father: our created nature confesseth the first, loveth, knoweth the latter. Who, then, cannot but perceive that these words announce the Incarnation
Thus the Son speaketh of Himself as created in respect of that wherein he witnesseth to Himself as being man, when He says, "Why seek ye to kill Me, a man, Who have told you the truth?" He speaketh of His Manhood, wherein He was crucified, and died, and was buried.
    97. Furthermore, there is no doubt but that the writer set down as past that which was to come; for this is the usage of prophecy, that things to come are spoken of as though they were already present or past. For example, in the twenty-first(3) psalm you have read: "Fat bulls(of Bashan) have beset me," and again:(4) "They parted My garments among them." This the Evangelist showeth to have been spoken prophetically of the time of the Passion, for to God

the things that are to come are present, and for Him Who foreknoweth all things, they are as though they were past and over; as it is written, "Who hath made the things that are to be."(1)
    98. It is no wonder that He should declare His place to have been set fast before all worlds, seeing that the Scripture tells us that He was foreordained before the times and ages. The following passage discovers how the words in question present themselves as a true prophecy of the Incarnation: "Wisdom hath built her an house, and set up seven pillars to support it, and she hath slain her victims. She hath mingled her wine in the bowl, and made ready her table, and sent her servants, calling men together with a mighty voice of proclamation, saying: 'He who is simple, let him turn in to me.'"(2)Do we not see, in the Gospel, that all these things were fulfilled after the Incarnation, in that Christ discIosed the mysteries of the Holy Supper, sent forth His apostles, and cried with a loud voice, saying, "If any man thirst, let him come to Me and drink."(3) That which followeth, then, answereth to that which went before, and we behold the whole story of the Incarnation set forth in brief by prophecy.
    99. Many other passages might readily be seen to be prophecies of this sort concerning the Incarnation, but I will not delay over books, lest the treatise appear too wordy.

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CHAPTER XVI.

The Arians blaspheme Christ, if by the words "created" and "begotten" they mean and understand one and the same thing. If, however, they regard the words as distinct in meaning, they must not speak of Him, of Whom they have read that He was begotten, as if He were a created being. This rule is upheld by the witness of St. Paul, who, professing himself a servant of Christ, forbade worship of a created being. God being a substance pure and uncompounded, there is no created nature in Him; furthermore, the Son is not to be degraded to the level of things created, seeing that in Him the Father is well pleased.

    100. Now will I enquire particularly of the Arians, whether they think that begotten and created are one and the same. If they call them the same, then is there no difference betwixt generation and creation. It follows then, that forasmuch as we also are created there is between us and Christ and the elements no difference. Thus much, however, great as their madness is, they will not venture to say.
    101. Furthermore--to concede that which is no truth, to their folly-I ask them, if there is, as they think, no difference in the words, why do they not call upon Him Whom they worship by the better title? Why do they not avail themselves of the Father's word?(1) Why do they reject the title of honour, and use a dishonouring name?
    102. If, however, there is--as I think there is--a distinction between "created" and "begotten," then, when we have read that He is begotten, we shall surely not understand the same by the terms "begotten" and "created." Let them therefore confess Him to be begotten of the Father, born of the Virgin, or let them say how the Son of God can be both begotten and created. A single nature, above all, the Divine Being, rejects strife(within itself).
    103. But in any case let our private judgment pass: let us enquire of Paul, who, filled with the Spirit of God, and so foreseeing these questionings, hath given sentence against pagans in general and Arians in particular, saying that they were by God's judgment condemned, who served the creature rather than the Creator. Thus, in fact, you may read: "God gave them over to the lusts of their own heart, that they might one with another dishonour their bodies, they who changed God's truth into a lie, and worshipped and served the thing created rather than the Creator, Who is God, blessed for ever."(2)

    104. Thus Paul forbids me to worship a creature, and admonishes me of my duty to serve Christ. It follows, then, that Christ is not a created being. The Apostle calls himself "Paul, a servant of Jesus Christ,"(1) and this good servant, who acknowledges his Lord, will likewise have us not worship that which is created. How, then, could he have been himself a servant of Christ, if he thought that Christ was a created person? Let these heretics, then, cease either to worship Him Whom they call a created being, or to call Him a creature, Whom they feign to worship, lest under colour of being worshippers they fall into worse impiety. For a domestic is worse than a foreign foe, and that these men should use the Name of Christ to Christ's dishonour increaseth their guilt.
    105. What better expounder of the Scriptures do we indeed look for than that teacher of the Gentiles, that chosen vessel--chosen from the number of the persecutors? He who had been the persecutor of Christ confesses Him. He had read Solomon more, in any case, than Arius hath, and he was well learned in the Law, and so, because he had read, he said not that Christ was created, but that He was begotten. For he had read, "He spake, and they were made: He commanded, and they were created.''(2) Was Christ, I ask, made at a word? Was He created at a command?
    106. Moreover, how can there be any created nature in God? In truth, God is of an uncompounded nature; nothing can be added to Him, and that alone which is Divine hath He in His nature; filling all things,(3) yet nowhere Himself confounded with aught; penetrating all things, yet Himself nowhere to be penetrated; present in all His fulness at one and the same moment, in heaven, in earth, in the deepest depth of the sea,(4) to sight invisible, by speech not to be declared, by feeling not to be measured; to be followed by faith, to be adored with devotion; so that whatsoever title excels in depth of spiritual import, in setting forth glory and honour, in exalting power, this you may know to belong of right to God.
    107. Since, then, the Father is well pleased in the Son; believe that the Son is worthy of the Father, that He came out from God, as He Himself bears witness, saying: "I went out from God, and am come;"(5) and again: "I went out from God."(6) He Who proceeded and came forth

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from God can have no attributes but such as are proper to God.

CHAPTER XVII.

That Christ is very God is proved from the fact that He is God's own Son, also from His having been begotten and having come forth from God, and further, from the unity of will and operation subsisting in Father and Son. The witness of the apostles and of the centurion--which St. Ambrose sets over against the Arian teaching--is adduced, together with that of Isaiah and St. John.

    108. Hence it is that Christ is not only God, but very God indeed--very God of very God, insomuch that He Himself is the Truth,(1) If, then, we enquire His Name, it is "the Truth;" if we seek to know His natural rank and dignity, He is so truly the very Son of God, that He is indeed God's own Son; as it is written, "Who spared not His own Son, but gave Him up for our sakes,"(2) gave Him up, that is, so far as the flesh was concerned. That He is God's own Son declares His Godhead; that He is very God shows that He is God's own Son; His pitifulness is the earnest of His submission, His sacrifice, of our salvation.
    109. Lest, however, men should wrest the Scripture, that "God gave Him up," the Apostle himself has said in another place,(3) "Peace from God the Father, and our Lord Jesus Christ, Who gave Himself for our sins;" and again:(4) "Even as Christ hath loved us, and given Himself for us." If, then, He both was given up by the Father, and gave Himself up of His own accord, it is plain that the working and the will of Father and Son is one.
    110. If, then, we enquire into His natural pre-eminence, we find it to consist in being begotten. To deny that the Son of God is begotten[of God] is to deny that He is God's own Son, and to deny Christ to be God's own Son is to class Him with the rest of mankind, as no more a Son than any of the rest. If, however, we enquire into the distinctive property of His generation, it is this, that He came forth from God. For whilst, in our experience, to come out implies something already existent, and that which is said to come out seems to proceed forth from hidden and inward places, we, though it be presented but in short passages, observe the peculiar attribute of the Divine Generation, that the Son doth not seem to have come forth out of any place, but as

God from God, a Son from a Father, nor to have had a beginning in the course of time, having come forth from the Father by being born, as He Himself Who was born said: "I came forth from the mouth of the Most High."(1)
    111. But if the Arians acknowledge not the Son's nature, if they believe not the Scriptures, let them at least believe the mighty works. To whom doth the Father say, "Let us make man?"(2) save to Him Whom He knew to be His true Son? In Whom, save in one who was true, could He recognize His Image? The son by adoption is not the same as the true Son; nor would the Son say, "I and the Father are one,"(3) if He, being Himself not true, were measuring Himself with One Who is true. The Father, therefore, says, "Let us make." He Who spake is true; can He, then, Who made be not true? Shall the honour rendered to Him Who speaks be withheld from Him Who makes?
    112. But how, unless the Father knew Him to be His true Son, should He commend to Him His will, for perfect co-operation, and His works, for perfect bringing in out in actuality? Seeing that the Son worketh the works which the Father doeth, and that the Son quickens whom He will,(4) as it is written, He is then equal in power and free in respect of His will. And thus is the Unity maintained, forasmuch as God's power consists in that the Godhead is proper to each Person, and freedom lies not in any difference, but in unity of will.
    113. The apostles, being storm-tossed in the sea, as soon as they saw the waters leaping up round their Lord's feet, and beheld His fearless footsteps on the water, as He walked amid the raging waves of the sea, and the ship, which was beaten upon by the waves, had rest as soon as Christ entered it, and they saw the waves and the winds obeying Him,--then, though as yet they did not believe in their hearts they believed Him to be God's true Son, saying, "Truly Thou art the Son of God."(5)
    114. To the same effect the confession of the centurion, and others who were with him, when the foundations of the world were shaken at the Lord's Passion,--and this, heretic, thou deniest! The centurion said, "Truly this was the Son of God."(6) "Was" said the centurion--"Was not" says the Arian. The centurion, then, with bloodstained hands, but devout mind,

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declares both the truth and the eternity of Christ's generation; and thou, O heretic deniest its truth, and makest it matter of time! Would that thou hadst imbued thy hands rather than thy soul! But thou unclean even of hand, and murderous of intent, seekest Christ's death, so far as in thee lies, seeing that thou thinkest of Him as mean and weak; nay, and this is a worse sin, thou, albeit the Godhead can feel no wound, still wouldst do thy diligence to slay in Christ, not His Body, but His Glory.
    115. We cannot then doubt that He is very God, Whose true Godhead even executioners believed in and devils confessed. Their testimony we require not now, but it is withal greater than your blasphemies. We have called them in to witness, to put you to the blush, whilst we have also cited the oracles of God, to the end that you should believe.
    116. The Lord proclaimeth by the mouth of Isaiah: "In the mouth of them that serve Me shall a new name be called upon, which shall be blessed over all the earth, and they shall bless the true God, and they who swear upon earth shall swear by the true God."(1) These words, I say, Isaiah spake when he saw God's Glory, and thus in the Gospel it is plainly said that he saw the Glory of Christ and spoke of Him.(2)
    117. But hear again what John the Evangelist hath written in his Epistle, saying: "We know that the Son of God hath appeared, and hath given us discernment, to know the Father, and to be in His true Son Jesus Christ, our Lord. He is very God, and Life Eternal."(3) John calls Him true Son of God and very God. If, then, He be very God, He is surely uncreate, without spot of lying or deceit, having in Himself no confusion, nor unlikeness to His Father.

CHAPTER XVIII.

The errors of the Arians are mentioned in the Nicene Definition of the Faith, to prevent their deceiving anybody. These errors are recited, together with the anathema pronounced against them, which is said to have been not only pronounced at Nicaea, but also twice renewed at Ariminum.

    118. Christ, therefore, is "God of God, Light of Light, very God of very God; begotten of the Father, not made; of one substance with the Father."
119. So, indeed, following the guidance

of the Scriptures, our fathers declared, holding, moreover, that impious doctrines should be included in the record of their decrees, in order that the unbelief of Arius should discover itself, and not, as it were, mask itself with dye or face-paint.(1) For they give a false colour to their thoughts who dare not unfold them openly. After the manner of the censor's rolls, then, the Arian heresy is not discovered by name,(2) but marked out by the condemnation pronounced, in order that he who is curious and eager to hear it should be preserved from falling by knowing that it is condemned already, before he hears, it set forth to the end that he should believe.
    120. "Those," runs the decree, "who say that there was a time when the Son of God was not, and that before He was born He was not, and who say that he was made out of nothing, or is of another substance or <greek>ousia</greek>,(3) or that He is capable of changing, or that with Him is any shadow of turning,--them the Catholic and Apostolic Church declares accursed."
    121. Your sacred Majesty has agreed that they who utter such doctrines are rightly condemned. It was of no determination by man, of no human counsel, that three hundred and eighteen bishops met, as I showed above more at length,(4) in Council, but that in their number the Lord Jesus might prove, by the sign of His Name and Passion, that He was in the midst, where His own were gathered together.(5) In the number of three hundred was the sign of His Cross, in that

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of eighteen was the sign of the Name Jesus.
    122. This also was the teaching of the First Confession in the Council of Ariminum, and of the Second Correction, after that Council. Of the Confession, the letter sent to the Emperor Constantine beareth witness, and the Council that followed declares the Correction.(1)

CHAPTER XIX.

Arius is charged with the first of the above-mentioned errors, and refuted by the testimony of St. John. The miserable death of the Heresiarch is described, and the rest of his blasphemous errors are one by one examined and disproved.

    123. Arius, then, says: "There was a time when the Son of God existed not," but Scripture saith: "He was," not that "He was not." Furthermore, St. John has written: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God."(2) Observe how often the verb "was" appears, whereas "was not" is nowhere found. Whom, then, are we to believe?--St. John, who lay on Christ's bosom, or Arius, wallowing amid the out-gush of his very bowels?--so wallowing that we might understand how Arius in his teaching showed himself like unto Judas, being visited with like punishment.
    124. For Arius bowels also gushed out--decency forbids to say where--and so he burst asunder in the midst, falling headlong, and besmirching those foul lips wherewith he had denied Christ. He was rent, even as the Apostle Peter said of Judas, because he bought a field with the price of evil-doing, and falling headlong he burst asunder in the midst, and all his bowels gushed out."(3) It was no chance manner of death, seeing that like wickedness was visited with like punishment, to the end that those who denied and betrayed the same Lord might likewise undergo the same torment.

    125. Let us pass on to further points. Arius says: "Before He was born, the Son of God was not," but the Scripture saith that all things are maintained in existence by the Son's office. How, then, could He, Who existed not, bestow existence upon others? Again, when the blasphemer uses the words "when" and "before," he certainly uses words which are marks of time. How, then, do the Arians deny that time was ere the Son was, and yet will have things created in time to exist before the Son, seeing that the very words, "when," "before," and "did not exist once," announce the idea of time?
    126. Arius says that the Son of God came into being out of nought. How, then, is He Son of God--how was He begotten from the womb of the Father--how do we read of Him as the Word spoken of the heart's abundance, save to the end that we should believe that He came forth, as it is written, from the Father's inmost, unapproachable sanctuary? Now a son is so called either by means of adoption or by nature, as we are called sons by means of adoption.(1) Christ is the Son of God by virtue of His real and abiding nature. How, then, can He, Who out of nothing fashioned all things, be Himself created out of nothing?
    127. He who knows not whence the Son is hath not the Son. The Jews therefore had not the Son, for they knew not whence He was. Wherefore the Lord said to them: "Ye know not whence I came;"(2) and again: "Ye neither have found out Who I am, nor know My Father," for he who denies that the Son is of the Father knows not the Father, of Whom the Son is; and again, he knows not the Son, because he knows not the Father.
    128. Arius says:"[The Son is] of another Substance." But what other substance is exalted to equality with the Son of God, so that simply in virtue thereof He is Son of God? Or what right have the Arians for censuring us because we speak, in Greek, of the <greek>ousia</greek>, or in Latin, of the Substantia of God, when they themselves, in saying that the Son of God is of another "Substance," assert a divine Substantia.
    129. Howbeit, should they desire to dispute the use of the words "divine Substance" or "divine Nature," they shall easily be refuted, for Holy Writ oft-times hath spoken of <greek>ousia</greek> in Greek, or Substantia

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in Latin, and St. Peter, as we read, would have us become partakers in the divine Nature. But if they will have it that the Son is of another "Substance," they with their own lips confute themselves, in that they both acknowledge the term "Substance," whereof they are so afraid, and rank the Son on a level with the creatures above which they feign to exalt Him.
    130. Arius calls the Son of God a creature, but "not as the rest of the creatures." Yet what created being is not different from another? Man is not as angel, earth is not as heaven, the sun is not as water, nor light as darkness. Arius' preference, therefore, is empty--he hath but disguised with a sorry dye his deceitful blasphemies, in order to take the foolish.
    131. Arius declares that the Son of God may change and swerve. How, then, is He God if He is changeable, seeing that He Himself hath said: "I am, I am, and I change not"?(1)

CHAPTER XX.

St. Ambrose declares his desire that some angel would fly to him to purify him, as once the Seraph did to Isaiah--nay more, that Christ Himself would come to him, to the Emperor, and to his readers, and finally prays that Gratian and the rest of the faithful may be exalted by the power and spell of the Lord's Cup, which he describes in mystic language.

    132. Howbeit, now must I needs confess the Prophet Isaiah's confession, which he makes before declaring the word of the Lord: "Woe is me, my heart is smitten, for I, a man of unclean lips, and living in the midst of a people of unclean lips, have seen the Lord of Sabaoth."(2) Now if Isaiah said "Woe is me," who looked upon the Lord of Sabaoth, what shall I say of myself, who, being "a man of unclean lips," am constrained to treat of the divine generation? How shall I break forth into speech of things whereof I am afraid, when David prays that a watch may be set over his mouth in the matter of things whereof he has knowledge?(3) O that to me also one of

the Seraphim would bring the burning coal from the celestial altar, taking it in the tongs of the two testaments, and with the fire thereof purge my unclean lips!
    133. But forasmuch as then the Seraph came down in a vision to the Prophet, whilst Thou, O Lord, in revelation of the mystery hast come to us in the flesh,(1) do Thou, not by any deputy, nor by any messenger, but Thou Thyself cleanse my conscience from my secret sins, that I too, erstwhile unclean, but now by Thy mercy made clean through faith, may sing in the words of David: "I will make music to Thee upon a harp, O God of Israel, my lips shall rejoice, in all my song to Thee, and so, too, shall my soul, whom Thou hast redeemed."(2)
    134. And so, O Lord, leaving them that slander and hate Thee, come unto us, sanctify the ears of our sovereign ruler, Gratian, and all besides into whose hands this little book shall come--and purge my ears, that no stains of the infidelity they have heard remain anywhere. Cleanse thoroughly, then, our ears, not with water of well, river, or rippling and purling brook, but with words cleansing like water, clearer than any water, and purer than any snow--even the words Thou hast spoken--"Though your sins be as scarlet, I will make them white as snow."(3)
    135. Moreover, there is a Cup, wherewith Thou dost use to purify the hidden chambers of the soul, a Cup not of the old order,(4) nor filled from a common Vine,--a new Cup, brought down from heaven to earth,(5) filled with wine pressed from the wondrous cluster, which hung in fleshly form upon the tree of the Cross, even as the grape hangs upon the Vine. From this Cluster, then, is the Wine that maketh glad the heart of man,(6) uplifts the sorrowful, is fragrant with, pours into us, the ecstasy of faith, true devotion, and purity.
    136. With this Wine, therefore, O Lord my God, cleanse the spiritual ears of our sovereign Emperor, to the end that, just as men, being uplifted with common wine, love rest and quietness, cast out the fear of death, have no feeling of injuries,(7) seek  not that Which belongs to others, and forget

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their own; and so he, too, intoxicated with thy wine, may love peace, and, confident in the exultation of faith, may never know the death of unbelief, and may display loving patience, have no part in other men's profanities,(1) and hold the faith of more account even than kindred and children, as it is written: "Leave all that thou hast, and come, follow Me."(2)
    137. With this Wine, also, Lord Jesus, purify our senses, that we may adore Thee, and worship Thee, the Creator of things visible and invisible. Truly, Thou canst not fail of being Thyself invisible and good, Who hast given invisibility and goodness to the works of Thy Hands.(1)

                               BOOK II.

                             INTRODUCTION.

Twelve names of the Son of God are recounted, being distributed into three classes. These names are so many proofs of the eternity not only of the Son, but of the Father also. Furthermore, they are compared with the twelve stones in the High Priest s breastplate, and their inseparability is shown by a new distribution of them. Returning to the comparison with the High Priest's breastplate, the writer sets forth the beauty of the woven-work and the precious stones of the mystic raiment, and the hidden meaning of that division into woven-work and precious stones, which being done, he expounds the comparison drawn by him, showing that faith must be woven in with works, and adds a short summary of the same faith, as concerning the Son.

    1. ENOUGH hath been said, as I think, your sacred Majesty, in the book preceding to show that the Son of God is an eternal being, not diverse from the Father, begotten, not created; we have also proved, from passages of the Scriptures, that God's true Son is God,(3) and is declared so to be by the evident tokens of His Majesty.
    2. Wherefore, albeit what hath already been set forth is plentiful even to overflowing for maintaining the Faith--seeing that the greatness of a river is mostly judged of from the manner in which its springs rise and flow forth--still, to the end that our belief may be the plainer to sight, the waters of our spring ought, methinks, to be parted off into three channels. There are, then, firstly, plain tokens declaring essential inherence in the Godhead; secondly, the expressions of the likeness of the Father and the Son; and lastly, those of the undoubtable unity of the Divine Majesty. Now of the first sort are the names "begetting," "God," "Son," "The Word;"(4) of the second, "brightness," "expression," "mirror," "image;" and of the third, "wisdom," "power," "truth," "life."(3)
    3. These tokens so declare the nature of the Son, that by them you may know both that the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is,(4) and as begotten of the Eternal, He is God; coming forth from the Father, He is the Son;(5) from God, He is the Word; He is the radiance of the Father's glory, the expression of His substance,(6) the counterpart of God,(7) the image of His majesty; the Bounty of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the Truth of Him Who is true,8 the Life of the Living One.(9) In agreement, therefore, stand the attributes of Father and Son, that none may suppose any diversity, or doubt but that they are of one Majesty. For each and all of these names would we furnish examples of their use were we not constrained by a desire to maintain our discourse within bounds.
    4. Of these twelve, as of twelve precious stones, is the pillar of our faith built up. For these are the precious stones--sardius, jasper, smaragd, chrysolite, and the rest,--woven into the robe of holy Aaron,(10) even

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of him who bears the likeness of Christ,(1) that is, of the true Priest; stones set in gold, and inscribed with the names of the sons of Israel, twelve stones close joined and fitting one into another, for if any should sunder or separate them, the whole fabric of the faith falls in ruins.
    5. This, then, is the foundation of our faith--to know that the Son of God is begotten; if He be not begotten, neither is He the Son. Nor yet is it sufficient to call Him Son, unless you shall also distinguish Him as the Only-begotten Son. If He is a creature, He is not God; if He is not God, He is not the Life; if He is not the Life, then is He not the Truth.
    6. The first three tokens, therefore, that is to say, the names "generation," "Son," "Only-begotten," do show that the Son is of God originally and by virtue of His own nature.
    7. The three that follow--to wit, the names "God," "Life," "Truth," reveal His Power, whereby He hath laid the foundations of, and upheld, the created world. "For," as Paul said, "in Him we live and move and have our being;"' and therefore, in the first three the Son's natural right,(2) in the other three the unity of action subsisting between Father and Son is made manifest.
    8. The Son of God is also called the "image" and "effulgence" and "expression" [of God], for these names have disclosed the Father's incomprehensible and unsearchable Majesty dwelling in the Son, and the expression of His likeness in Him. These three names, then, as we see, refer to [the Son's] likeness [to the Father].(3)
    9. We have yet the operations of Power, Wisdom, and Justice left, wherewith, severally, to prove [the Son's] eternity.(4)
    10. This, then, is that robe, adorned with precious stones; this is the amice of the true Priest; this the bridal garment; here is the inspired weaver, who well knew how to weave that work. No common woven work is it, whereof the Lord spake by His Prophet: "Who gave to women their skill in weaving? '(5) No common stones again, are they--stones, as we find them called, "of filling; "(6) for all perfection depends on this

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condition, that there be nought lacking. They are stones joined together and set in gold--that is, of a spiritual kind; the joining of them by our minds and their setting in convincing argument. Finally Scripture teaches us how far from common are these stones, inasmuch as, whilst some brought one kind, and others another, of less precious offerings, these the devout princes brought, wearing them upon their shoulders, and made of them the "breastplate of judgment," that is, a piece of woven work. Now we have a woven work, when faith and action go together.
    11. Let none suppose me to be misguided, in that I made at first a threefold division, each part containing four, and afterwards a fourfold division, each part containing three terms. The beauty of a good thing pleases the more, if it be shown under various aspects. For those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law, or the Church, which latter hath made two garments for her spouse, as it is written'--the one of action, the other of spirit, weaving together the threads of faith and works. Thus, in one place, as we read, she makes a groundwork of gold, and afterwards weaves thereon blue, and purple, with scarlet, and white. Again, [as we read] elsewhere, she first makes little flowerets of blue and other colours, and attaches gold, and there is made a single priestly robe, to the end that adornments of diverse grace and beauty, made up of the same bright colours, may gain fresh glory by diversity of arrangement.
    12. Moreover (to complete our interpretation of these types), it is certain that by refined gold and silver are designated the oracles of the Lord, whereby our faith stands firm. "The oracles of the Lord are pure oracles, silver tried in the fire, refined of dross, purified seven times."(2) Now blue is like the air we breathe and draw in; purple, again, represents the appearance of water; scarlet signifies fire; and white linen, earth, for its origin is in the earth.(3) Of these four elements, again, the human body is composed.(1)
    13. Whether, then, you join to faith already present in the soul, bodily acts agreeing thereto; or acts come first, and faith be joined as their companion, presenting them to God--here is the robe of the minister of religion, here the priestly vestment.
    14. Faith is profitable, therefore, when her brow is bright with a fair crown of good works.(2) This faith--that I may set the matter forth shortly--is contained in the following principles, which cannot be overthrown. If the Son had His origin in nothing, He is not Son; if He is a creature, He is not the Creator; if He was made, He did not make all things; if He needs to learn, He hath no foreknowledge; if He is a receiver, He is not perfect; if He progress,(3) He is not God. If He is unlike (the Father) He is not the (Father's) image; if He is Son by grace, He is not such by nature;(4) if He have no part in the Godhead, He hath it in Him to sin.(5)"There is none good, but Godhead."(6)

                              CHAPTER I.

The Arian argument from S. Mark x. 18, "There is none good but one, that is, God," refuted by explanation of these words of Christ.

    15. THE objection I have now to face, your sacred Majesty, fills me with bewilderment, my soul and body faint at the thought that there should be men, or rather not men, but beings with the outward appearance of men, but inwardly full of brutish folly--who can, after receiving at the hands of the Lord benefits so many and so great, say that the Author of all good things is Himself not good.
    16. It is written, say they, that "There is none good but God alone." I acknowledge the Scripture--but there is no falsehood in the letter; would that there were none in the Arians' exposition thereof. The written signs are guiltless, it is the meaning in which they are taken(7) that is to blame. I

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acknowledge the words as the words of our Lord and Saviour--but let us bethink ourselves when, to whom, and with what comprehension He speaks.
    17. The Son of God is certainly speaking as man, and speaking to a scribe,--to him, that is, who called the Son of God "Good Master," but would not acknowledge Him as God. What he believes not, Christ further gives him to understand, to the end that he may believe in God's Son not as a good master, but as the good God, for if, wheresoever the "One God" is named, the Son of God is never sundered from the fulness of that unity, how, when God alone is said to be good, can the Only-begotten be excluded from the fulness of Divine Goodness? The Arians must therefore either deny that the Son of God is God, or confess that God is good.
    18. With divinely inspired comprehension, then, our Lord said, not "There is none good but the Father alone," but "There is none good but God alone," and "Father" is the proper name of Him Who begets. But the unity of God by no means excludes the Godhead of the Three Persons, and therefore it is His Nature that is extolled. Goodness, therefore, is of the nature of God, and in the nature of God, again, exists the Son of God--wherefore that which the predicate expresses belongs not to one single Person, but to the [complete] unity [of the Godhead].(1)
    19. The Lord, then, doth not deny His goodness--He rebukes this sort of disciple. For when the scribe said, "Good Master," the Lord answered, "Why callest thou Me good? "--which is to say, "It is not enough to call Him good, Whom thou believest not to be God." Not such do I seek to be My disciples--men who rather consider My manhood and reckon Me a good master, than look to My Godhead and believe Me to be the good God."

CHAPTER II.

The goodness of the Son of God is proved from His works, namely, His benefits that He showed towards the people of Israel under the Old Covenant, and to Christians under the New. It is to one's own interest to believe in the goodness of Him Who is one's Lord and Judge. The Father's testimony to the Son. No small number of the Jewish people bear witness to the Son; the Arians therefore are plainly worse than the Jews. The words of the Bride, declaring the same goodness of Christ.

    20. HOWBEIT, I would not that the Son should rely on the mere prerogative of His nature and the claims of peculiar rights of His Majesty. Let us not call Him good, if He merit not the title; and if He merit not this by works, by acts of lovingkindness, let Him waive the right He enjoys by virtue of His nature, and be submitted to our judgment. He Who is to judge us disdains not to be brought to judgment, that He may be "justified in His saying, and clear when He is judged."(1)
    21. Is He then not good, Who hath shown me good things? Is He not good, Who when six hundred thousand of the people of the Jews fled before their pursuers, suddenly opened the tide of the Red Sea, an unbroken mass of waters?--so that the waves flowed round the faithful, and were walls to them, but poured back and overwhelmed the unbelievers.(2)
    22. Is He not good, at Whose command the seas became firm ground for the feet of them that fled, and the rocks gave forth water for the thirsty?(3) so that the handiwork of the true Creator might be known, when the fluid became solid, and the rock streamed with water? That we might acknowledge this as the handiwork of Christ, the Apostle said: "And that rock was Christ."(4)
    23. Is He not good, Who in the wilderness fed with bread from heaven such countless thousands of the people, lest any famine should assail them, without need of toil, in the enjoyment of rest?--so that, for the space of forty years, their raiment grew not old, nor were their shoes worn,(5) a figure to the faithful of the Resurrection that was to come, showing that neither the glory of great deeds, nor the beauty of the power wherewith He hath clothed us, nor the stream of human life is made for nought?
    24. Is He not good, Who exalted earth to heaven, so that, just as the bright companies of stars reflect His glory in the sky, as in a glass, so the choirs of apostles, martyrs, and priests, shining like glorious stars, might give light throughout the world.(6)
    25. Not only, then, is He good, but He is more. He is a good Shepherd, not only for

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Himself, but to His sheep also, "for the good shepherd layeth down his life for his sheep." Aye, He laid down His life to exalt ours--but it was in the power of His Godhead that He laid it down and took it again: "I have power to lay down My life, and I have power to take it. No man taketh it from Me, but I lay it down of Myself. "(1)
    26. Thou seest His goodness, in that He laid it down of His own accord: thou seest His power, in that He took it again--dost thou deny His goodness, when He has said of Himself in the Gospel, "If I am good, why is thine eye evil?"(2) Ungrateful wretch what doest thou? Dost thou deny His goodness, in Whom is thy hope of good things--if, indeed, thou believest this? Dost thou deny His goodness, Who hath given us what "eye hath not seen, nor ear heard"?(3)
    27. It concerns my interest to believe Him to be good, for "It is a good thing to trust in the Lord. "(4) It is to my interest to confess Him Lord, for it is written: "Give thanks unto the Lord, for He is good."(5)
    28. It is to my interest to esteem my Judge to be good, for the Lord is a righteous Judge to the house of Israel. If, then, the Son of God is Judge, surely, seeing that the Judge is the righteous God and the Son of God is Judge, [it follows that] He who is Judge and Son of God is the righteous God.(6)
    29. But perchance thou believest not others, nor the Son. Hear, then, the Father saying: "My heart hath brought forth out of its depth the good Word."(7) The Word, then, is good--the Word, of Whom it is written: "And the Word was with God, and the Word was God."(8) If, therefore, the Word is good, and the Son is the Word of God, surely, though it displease the Arians, the Son of God is God. Let them now at least blush for shame.
    30. The Jews used to say: "He is good." Though some said: "He is not," yet others said: "He is good,"--and ye do all deny His goodness.
    31. He is good who forgives the sin of one man; is He not good Who has taken away the sin of the world? For it was of Him that it was said: "Behold the Lamb of God, behold Him Who taketh away the sin of the world."(9)
    32. But why do we doubt? The Church hath believed in His goodness all these ages, and hath confessed its faith in the saying: "Let Him kiss me with the kisses of His mouth; for thy breasts are better than wine;"(1) and again: "And thy throat is like the goodliest wine." Of His goodness, therefore. He nourisheth us with the breasts of the Law and Grace, soothing men's sorrows with telling them of heavenly things; and do we, then, deny His goodness, when He is the manifestation of goodness, expressing in His Person the likeness of the Eternal Bounty, even as we showed above that it was written, that He is the spotless reflection and counterpart of that Bounty?(2)

                             CHAPTER III.

            Forasmuch as God is One, the Son of God is God,
                            good and true.

    33. YET what think ye, who deny the goodness and true Godhead of the Son of God, though it iS written that there is no God but One?(3) For although there be gods so-called, would you reckon Christ amongst them which are called gods, but are not, seeing that eternity is of His Essence, and that beside Him there is none other that is good and true God, forasmuch as God is in Him;(4) whilst it follows from the very nature of the Father, that after Him there is no other true God, because God is One, neither confounding [the Persons of] the Father and Son, as the Sabellians do, nor, like the Arians, severing the Father and the Son. For the Father and the Son, as Father and Son, are distinct persons, but they admit no division of their Godhead.

                              CHAPTER IV.

The omnipotence of the Son of God, demonstrated on the authority of the Old and the New Testament.

    34. SEEING, then, that the Son of God is true and good, surely He is Almighty God. Can there be yet any doubt on this point? We have already cited the place where it is read that "the Lord Almighty is His Name."(5) Because, then, the Son is Lord, and the Lord is Almighty, the Son of God is Almighty.
    35. But hear also such a passage as you

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can build no doubts upon:(1) "Behold, He cometh," saith the Scripture, "with the clouds, and every eye shall see Him, and they which pierced Him, and all the tribes of the earth shall mourn because of Him. Yea, amen. I am Alpha and Omega, saith the Lord God, Who is, and Who was, and Who is to come, the Almighty."(2) Whom, I ask, did they pierce? For Whose coming hope we but the Son's? Therefore, Christ is Almighty Lord, and God.
    36. Hear another passage, your sacred Majesty,--hear the voice of Christ. "Thus saith the Lord Almighty: After His glory(3) hath He sent me against the nations which have made spoil of you, forasmuch as he that toucheth you is as he that toucheth the pupil of His eye. For lo, I lay my hand upon them which despoiled you, and I will save you, and they shall be for a spoil, which made spoil of you, and they shall know that the Lord Almighty hath sent Me." Plainly, He Who speaks is the Lord Almighty, and He Who hath sent is the Lord Almighty. By consequence, then, almighty power appertains both to the Father and to the Son; nevertheless, it is One Almighty God, for there is oneness of Majesty.
    37. Moreover, that your most excellent Majesty may know that it is Christ which hath spoken as in the Gospel, so also in the prophet, He saith by the mouth of Isaiah, as though foreordaining the Gospel: "I Myself, Who spake, am come,"(4) that is to say, I, Who spake in the Law, am present in the Gospel.
    38. Elsewhere, again, He saith: "All things that the Father hath are Mine."(5) What meaneth He by "all things"? Clearly, not things created, for all these were made by the Son, but the things that the Father hath--that is to say, Eternity, Sovereignty, Godhead, which are His possession, as begotten of the Father. We cannot, then, doubt that He is Almighty, Who hath all things that the Father hath (for it is written: "All things that the Father hath are Mine").

                              CHAPTER V.

Certain passages from Scripture, urged against the Omnipotence of Christ, are resolved; the writer is also at especial pains to show that Christ not seldom spoke in accordance with the affections of human nature.

    39. ALTHOUGH it is written concerning God, "Blessed and only Potentate,"(1) yet I have no misgiving that the Son of God is thereby severed from Him, seeing that the Scripture entitled God, not the Father by Himself, the "only Potentate." The Father Himself also declares by the prophet, concerning Christ, that "I have set help upon one that is mighty."(2) It is not the Father alone, then, Who is the only Potentate; God the Son also is Potentate, for in the Father's praise the Son is praised too.
    40. Aye, let some one show what there is that the Son of God cannot do. Who was His helper, when He made the heavens,--Who, when He laid the foundations of the world?(3) Had He any need of a helper to set men free, Who needed none in constituting(4) angels and principalities?(5)
    41. "It is written," say they: "'My Father, if it be possible, take away this cup from Me.'(6) If, then, He is Almighty, how comes He to doubt of the possibility?" Which means that, because I have proved Him to be Almighty, I have proved Him unable to doubt of possibility.
    42. The words, you say, are the words of Christ. True--consider, though, the occasion of His speaking them, and in what character He speaks. He hath taken upon Him the substance of man,(7) and therewith its affections. Again, you find in the place above cited, that "He went forward a little further, and fell on His face, praying, and saying: Father, if it be possible."(8) Not as God, then, but as man, speaketh He, for could God be ignorant of the possibility or impossibility of aught? Or is anything impossible for God, when the Scripture saith: "For Thee nothing is impossible "?(9)
    43. Of Whom, howbeit, does He doubt--of Himself, or of the Father? Of Him, surely, Who saith: "Take away from Me,"--being moved as man is moved to doubt. The prophet reckons nothing impossible with God. The prophet doubts not; think you that the Son doubts? Wilt thou put God lower than man? What--God hath doubts of His Father, and is fearful at the thought of death! Christ, then, is afraid--afraid, whilst Peter fears nothing. Peter saith:

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"I will lay down my life for Thy sake."(1) Christ saith: "My soul is troubled."(2)
    44. Both records are true, and it is equally natural that the person who is the less should not fear, as that He Who is the greater should endure this feeling, for the one has all a man's ignorance of the might of death, whilst the other, as being God inhabiting a body, displays the weakness of the flesh, that the wickedness of those who deny the mystery of the Incarnation might have no excuse. Thus, then, hath He spoken, yet the Manichaean believed not;(3) Valentinus denied,and Marcion judged Him to be a ghost.
    45. But indeed He so far put Himself on a level with man, such as He showed Himself to be in the reality of His bodily frame, as to say, "Nevertheless, not as I will, but as Thou wilt,"(4) though truly it is Christ's especial power to will what the Father wills, even as it is His to do what the Father doeth.
    46. Here, then, let there be an end of the objection which it is your custom to oppose to us, on the ground that the Lord said, "Not as I will, but as Thou wilt;" and again, "For this cause I came down from heaven, not to do My own will, but the will of Him that sent Me."(5)

                                 CHAPTER VI.

The passages of Scripture above cited are taken as an occasion for a digression, wherein our Lord's freedom of action is proved from the ascription to the Spirit of such freedom, and from places where it is attributed to the Son.

    47. Let US now, for the present, explain more fully why our Lord said, "If it be possible," and so call a truce, as it were, while we show that He possessed freedom of will. Ye deny--so far are ye gone in the way of iniquity--that the Son of God had a free will. Moreover, it is your wont to detract from the Holy Spirit, though you cannot deny that it is written: "The Spirit doth breathe, where He will."(6) "Where He will," saith the Scripture, not "where He is ordered." If, then, the Spirit doth breathe where He will, cannot the Son do what He will? Why, it is the very same Son of God Who in His Gospel saith that the Spirit has power to breathe where He will. Doth the Son, therefore, confess the Spirit to be greater, in that He has power to do what is not permitted to Himself?
    48. The Apostle also saith that "all is the work of one and the same Spirit, distributing to each according to His will."(1) "According to His will," mark you--that is, according to the judgment of a free will, not in obedience to compulsion. Furthermore, the gifts distributed by the Spirit are no mean gifts, but such works as God is wont to do,--the gift of healing and of working deeds of power. While the Spirit, then, distributes as He will, the Son of God cannot set free whom He will. But hear Him speak when He does even as He will: "I have willed to do Thy will, O my God;"(2) and again: "I will offer Thee a freewill offering."(3)
    49. The holy Apostle later knew that Jesus had it in His power to do as He would, and therefore, seeing Him walk upon the sea, said: "Lord, if it be Thou, bid me come to Thee over the waters."(4) Peter believed that if Christ commanded, the natural conditions could be changed, so that water might support human footsteps, and things discrepant be reduced to harmony and agreement. Peter asks of Christ to command, not to request: Christ requested not, but commanded, and it was done--and Arius denies it!
    50. What indeed is there that the Father will have, but the Son will not, or that the Son will have, but the Father will not? "The Father quickeneth whom He will," and the Son quickeneth whom He will, even as it is written.s Tell me now whom the Son hath quickened, and the Father would not quicken. Since, however, the Son quickeneth whom He will, and the action [of Father and Son] is one, you see that not only doeth the Son the Father's will, but the Father also doeth the Son's. For what is quickening but quickening through the passion of Christ? But the passion of Christ is the Father's will. Whom, therefore, the Son quickeneth, He quickeneth by the will of the Father; therefore their will is one.
    51. Again, what was the will of the Father, but that Jesus should come into the world

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and cleanse us from our sins? Hear the words of the leper: "If Thou wilt, Thou canst make me clean."(1) Christ answered, "I will," and straightway health, the effect, followed. See you not that the Son is master of His own will, and Christ's will is the same as the Father's. Indeed, seeing that He hath said, "All things that the Father hath are Mine,"(2) nothing of a certainty being excepted, the Son hath the same will that the Father hath.

                             CHAPTER VII

The resolution of the difficulty set forth for consideration is again taken in hand. Christ truly and really took upon Him a human will and affections, the source of whatsoever was not in agreement with His Godhead, and which must be therefore referred to the fact that He was at the same time both God and an.

    52. There is, therefore, unity of will where there is unity of working; for in God His will issues straightway in actual effect. But the will of God is one, and the human will another. Further, to show that life is the object of human will, because we fear death whilst the passion of Christ depended on the Divine Will, that He should suffer for us, the Lord said, when Peter would have detained Him from suffering: "Thou savourest not of the things which be of God, but the things which be of men."(3)
    53. My will, therefore, He took to Himself, my grief. In confidence I call it grief, because I preach His Cross. Mine is the will which He called His own, for as man He bore my grief, as man He spake, and therefore said, "Not as I will, but as Thou wilt." Mine was the grief, and mine the heaviness with which He bore it, for no man exults when at the point to die. With me and for me He suffers, for me He is sad, for me He is heavy. In my stead, therefore, and in me He grieved Who had no cause to grieve for Himself.
    54. Not Thy wounds, but mine, hurt Thee, Lord Jesus; not Thy death, but our weakness, even as the Prophet saith: "For He is afflicted for our sakes"(4)--and we, Lord, esteemed Thee afflicted, when Thou grievedst not for Thyself, but for me.
    55. And what wonder if He grieved for all, Who wept for one? What wonder if, in the hour of death, He is heavy for all, Who wept when at the point to raise Lazarus from the dead? Then, indeed, He was moved by a loving sister's tears, for they touched His human heart,--here by secret grief He brought it to pass that, even as His death made an end of death, and His stripes healed our scars, so also His sorrow took away our sorrow.(1)
    56. As being man, therefore, He doubts; as man He is amazed. Neither His power nor His Godhead is amazed, but His soul; He is amazed by consequence of having taken human infirmity upon Him. Seeing, then, that He took upon Himself a soul He also took the affections of a soul,(2) for God could not have been distressed or have died in respect of His being God. Finally, He cried: "My God, My God, why hast Thou forsaken Me?"(3) As being man, therefore, He speaks, bearing with Him my terrors, for when we are in the midst of dangers we think ourself abandoned by God. As man, therefore, He is distressed, as man He weeps, as man He is crucified.
    57. For so hath the Apostle Paul likewise said: "Because they have crucified the flesh of Christ."(4) And again the Apostle Peter saith: "Christ having suffered according to the flesh."(5) It was the flesh, therefore, that suffered; the Godhead above secure from death; to suffering His body yielded, after the law of human nature; can the Godhead die, then, if the soul cannot?" "Fear not them," said our Lord, "which can kill the body, but cannot kill the soul."(6) If the soul, then, cannot be killed, how can the Godhead?
    58. When we read, then, that the Lord of glory was crucified, let us not suppose that He was crucified as in His glory.(7) It is because He Who is God is also man, God by virtue of His Divinity, and by taking upon Him of the flesh, the man Christ Jesus, that the Lord of glory is said to have been crucified; for, possessing both natures, that is,

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the human and the divine, He endured the Passion in His humanity, in order that without distinction He Who suffered should be called both Lord of glory and Son of man, even as it is written: "Who descended from heaven."(1)

CHAPTER VIII.

Christ's saying, "The Father is greater than I," is explained in accordance with the principle just established. Other like sayings are expounded in like fashion. Our Lord cannot, as touching His Godhead, be called inferior to the Father.

    59. It was due to His humanity, therefore, that our Lord doubted and was sore distressed, and rose from the dead, for that which fell doth also rise again. Again, it was by reason of His humanity that He said those words, which our adversaries use to maliciously turn against Him: "Because the Father is greater than I."(2)
    60. But when in another passage we read: "I came out from the Father, and am come into the world; again, I leave the world, and go to the Father,"(3) how doth He go, except through death, and how comes He, save by rising again? Furthermore, He added, in order to show that He spake concerning His Ascension: "Therefore have I told you before it come to pass, in order that, when it shall have come to pass, ye may believe."(4) For He was speaking of the sufferings and resurrection of His body, and by that resurrection they who before doubted were led to believe--for, indeed, God, Who is always present in every place, passes not from place to place. As it is a man who goes, so it is He Himself Who comes. Furthermore, He says in another place: "Rise, let us go hence."(5) In that, therefore, doth He go and come, which is common to Him and to us.
    61. How, indeed, can He be a lesser God when He is perfect and true God Yet in respect of His humanity He is less--and still you wonder that speaking in the person of a man He called the Father greater than Himself, when in the person of a man He called Himself a worm, and not a man, saying: "But I am a worm, and no man; "(6) and again: "He was led as a sheep to the slaughter."(7)
    62. If you pronounce Him less than the Father in this respect, I cannot deny it; nevertheless, to speak in the words of Scripture, He was not begotten inferior, but "made lower,"(1) that is, made inferior. And how was He "made lower," except that, "being in the form of God, He thought it not a prey that He should be equal with God, but emptied Himself;"(2) not, indeed, parting with what He was, but taking up what He was not, for "He took the form of a servant."(3)
    63. Moreover, to the end that we might know Him to have been "made lower," by taking upon Him a body, David has shown that he is prophesying of a man, saying: "' What is man, that Thou art mindful of him, or the son of man, but that Thou visitest him? Thou hast made him a little lower than the angels."(4) And in interpreting this same passage the Apostle says: "For we see Jesus, made a little lower than the angels, crowned with glory and honour because that He suffered death. in order that apart from God He might taste death for all."(5)
    64. Thus, the Son of God was made lower than, not only the Father, but angels also. And if you will turn this to His dishonour; [I ask] is then the Son, in respect of His Godhead, less than His angels who serve Him and minister to Him? Thus, in your purpose to diminish His honour, you run into the blasphemy of exalting the nature of angels above the Son of God. But "the servant is not above his master."(6) Again, angels ministered to Him even after His Incarnation, to the end that you should acknowledge Him to have suffered no loss of majesty by reason of His bodily nature, for God could not submit to any loss of Himself,(7) whilst that which He has taken of the Virgin neither adds to nor takes away from His divine power.
    65. He, therefore, possessing the fulness of Divinity and glory,(3) is not, in respect of His Divinity, inferior. Greater and less are distinctions proper to corporeal existences; one who is greater is so in respect of rank, or qualities, or at any rate of age. These terms lose their meaning when we come to treat of the things of God. He is commonly entitled the greater who instructs and informs another, but it is not the case with God's Wisdom that it has been built up by teaching received from another, forasmuch as Itself hath laid the foundation of all teaching. But how wisely wrote the Apostle: "In order that apart from God

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He might taste death for all,"--lest we should suppose the Godhead, not the flesh, to have endured that Passion!
    66. If our opponents, then, have found no means to prove [the Father] greater [than the Son], let them not pervert words unto false reports, but seek out their meaning. I ask them, therefore, as touching what do they esteem the Father the greater? If it is because He is the Father, then [I answer] here we have no question of age or of time--the Father is not distinguished by white hairs, nor the Son by youthfulness --and it is on these conditions that the greater dignity of a father depends."(1) But "father" and "son" are names, the one of the parent, the other of the child--names which seem to join rather than separate; for dutifulness inspires no loss of personal worth, inasmuch as kinship binds men together, and does not rend them asunder.
    67. If, then, they cannot make the order of nature a support for any questioning, let them now believe the witness [of Scripture]. Now the Evangelist testifies that the Son is not lower [than the Father] by reason of being the Son; nay, he even declares that, in being the Son, He is equal, saying, "For the Jews sought to kill Him for this cause, that not only did He break the Sabbath, but even called God His own Father, making Himself equal to God."(2)
    68. This is not what the Jews said--it is the Evangelist who testifies that, in calling Himself God's own Son, He made Himself equal to God, for the Jews are not presented as saying, "For this cause we sought to kill Him;" the Evangelist, speaking for himself, says, "For the Jews sought to kill Him for this cause."(3) Moreover, he has discovered the cause, [in saying] that the Jews were stirred with desire to slay Him because, when as God He broke the Sabbath, and also claimed God as His own Father, He ascribed to Himself not only the majesty of divine authority in breaking the Sabbath, but also, in speaking of His Father, the right appertaining to eternal equality.
    69. Most fitting was the answer which the Son of God made to these Jews, proving Himself the Son and equal of God. "Whatsoever things," He said, "the Father hath done, the Son doeth also in like wise."(1) The Son, therefore, is both entitled and proved the equal of the Father--a true equality, which both excludes difference of Godhead, and discovers, together with the Son, the Father also, to Whom the Son is equal; for there is no equality where there is difference, nor again where there is but one person, inasmuch as none is by himself equal to himself. Thus hath the Evangelist shown why it is fitting that Christ should call Himself the Son of God, that is, make Himself equal with God.
    70. Hence the Apostle, following this revelation, hath said: "He thought it not a prey that He should be equal with God."(2) For that which a man has not he seeks to carry off as a prey. Equality with the Father, therefore, which, as God and Lord, He possessed in His own substance, He had not as a spoil wrongfully seized. Wherefore the Apostle added [the words]: "He took the form of a servant." Now surely a servant is the opposite of an equal. Equal, therefore, is the Son, in the form of God, but inferior in taking upon Him of the flesh and in His sufferings as a man. For how could the same nature be both lower and equal? And how, if [the Son] be inferior, can He do the same things, in like manner, as the Father doeth? How, indeed, can there be sameness of operation with diversity of power? Can the inferior ever work such effects as the greater, or can there be unity of operation where there is diversity of substance? 
   71. Admit, therefore, that Christ, as touching His Godhead, cannot be called inferior [to the Father].(3) Christ speaks to Abraham: "By Myself have I sworn."(4) Now the Apostle shows that He Who swears by Himself cannot be lower than any. Thus he saith, "When God rewarded Abraham with His promise, He swore by Himself, forasmuch as He had none other that was greater, saying, Surely with blessing will I bless thee, and with multiplying will I multiply thee."(5) Christ had, therefore, none greater, and for that cause sware He by Himself. Moreover, the Apostle has

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rightly added, "for men swear by one greater than themselves," forasmuch as men have one who is greater than themselves, but God hath none.
    72. Otherwise, if our adversaries will understand this passage as referred to the Father, then the rest of the record does not agree with it. For the Father did not appear to Abraham, nor did Abraham wash the feet of God the Father, but the feet of Him in Whom is the image of the man that shall be.(1) Moreover, the Son of God saith, "Abraham saw My day, and rejoiced."(2) It is He, therefore, Who sware by Himself, [and] Whom Abraham saw.
    73. And how, indeed, hath He any greater than Himself Who is one with the Father in Godhead?(3) Where there is unity, there is no dissimilarity, whereas between greater and less there is a distinction. The teaching, therefore, of the instance from Scripture before us, with regard to the Father and the Son, is that neither is the Father greater, nor hath the Son any that is above Him, inasmuch as in Father and Son there is no difference of Godhead parting them, but one majesty.

CHAPTER IX.

The objection that the Son, being sent by the Father, is, in that regard at least, inferior, is met by the answer that He was also sent by the Spirit, Who is yet not considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the Father to the Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, and what to be ascribed to Him as man.

    74. I have no fears in the matter of that commonly advanced objection, that Christ is inferior because He was sent. For even if He be inferior, yet this is not so proved;(4) on the other hand, His equal title to honour is in truth proved. Since all honour the Son as they honour the Father,(5) it is certain that the Son is not, in so far as being sent, inferior.
    75. Regard not, therefore, the narrow bounds of human language, but the plain meaning of the words, and believe facts accomplished. Bethink you that our Lord Jesus Christ said in Isaiah that He had been sent by the Spirit.(6) Is the Son, therefore, less than the Spirit because He was sent by the Spirit? Thus you have the record, that the Son declares Himself sent by the Father and His Spirit. "I am the beginning," He saith,(1) "and I live for ever, and My hand hath laid the foundations of the earth, My right hand hath made the heaven to stand abidingly;"(2) and further on: "I have spoken, and I have called; I have brought him, and have made his way to prosper. Draw ye near to Me, and hear these things: not in secret have I spoken from the beginning. When they were made, I was there: and now hath the Lord and His Spirit sent Me."(3) Here, indeed, He Who made the heaven and the earth Himself saith that He is sent by the Lord and His Spirit. Ye see, then, that the poverty of language takes not from the honour of His mission. He, then, is sent by the Father; by the Spirit also is He sent.
    76. And that you may gather that there is no separating difference of majesty, the Son in turn sends the Spirit, even as He Himself hath said: "But when the Comforter is come, whom I will send you from My Father--the Spirit of truth, who cometh forth from My Father."(4) That this same Comforter is also to be sent by the Father He has already taught, saying, "But the Comforter, that Holy Spirit, whom the Father will send in My name. "(5) Behold their unity, inasmuch as whom God the Father sends, the Son sends also, and Whom the Father sends, the Spirit sends also. Else, if the Arians will not admit that the Son was sent, because we read that the Son is the right hand of the Father, then they themselves will confess with respect to the Father, what they deny concerning the Son, unless perchance they discover for themselves either another Father or another Son.
    77. A truce, then, to vain wranglings over words, for the kingdom of God, as it is written, consisteth not in persuasive words, but in power plainly shown forth. Let us take heed to the distinction of the Godhead from the flesh. In each there speaks one and the same Son of God, for each nature is present in Him; yet while it is the same Person Who speaks, He speaks not always in the same manner. Behold in Him, now the

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glory of God, now the affections of man. As God He speaks the things of God, because He is the Word; as man He speaks the things of man, because He speaks in my nature.
    78. "This is the living bread, which came down from heaven."(1) This bread is His flesh, even as He Himself said: "This bread which I will give is My flesh."(2) This is He Who came down from heaven, this is He Whom the Father hath sanctified and sent into this world. Even the letter itself teaches us that not the Godhead but the flesh needed sanctification, for the Lord Himself said, "And I sanctify Myself for them,"(3) in order that thou mayest acknowledge that He is both sanctified in the flesh for us, and sanctifies by virtue of His Divinity.
    79. This is the same One Whom the Father sent, but "born of a woman, born under the law,"(4) as the Apostle hath said. This is He Who saith: "The Spirit of the Lord is upon Me; wherefore He hath anointed Me, to bring good tidings to the poor hath He sent Me:"(5) This is He Who saith: My doctrine is not Mine, but His, Who sent Me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself."(6) Doctrine that is of God, then, is one thing; doctrine that is of man, another; and so when the Jews, regarding Him as man, called in question His teaching,(7) and said," How knoweth this man letters, having never learnt?" Jesus answered and said, "My doctrine is not Mine," for, in teaching without elegance of letters, He seems to teach not as man, but rather as God, having not learned, but devised His doctrine.
    80. For He hath found and devised all the way of discipline, as we read above, inasmuch as of the Son of God it hath been said: "This is our God, and none other shall be accounted of in comparison with Him, Who hath found all the way of discipline. After these things He was seen on earth, and conversed with men."(8) How, then, could He, as divine, not have His own doctrine--He Who hath found all the way of discipline before He was seen on earth? Or how is He inferior, of Whom it is said, "None shall be accounted of in comparison with Him"? Surely He is entitled incomparable, in comparison of Whom none other can be accounted of--yet so that He cannot be accounted of before the Father. Now if men suppose that the Father is spoken of, they shall not escape running into the blasphemy of Sabellius, of ascribing the assumption of human nature to the Father.
    81. Let us proceed with what follows. "He who speaketh of himself, seeketh his own glory. "(1) See the unity wherein Father and Son are plainly revelled.(2) He who speaks cannot but be; yet that which He speaks cannot be solely from Him, for in Him all that is, is naturally derived from the Father.
    82. What now is the meaning of the words "seeketh his own glory"? That is, not a glory in which the Father has no part--for indeed the Word of God is His glory. Again, our Lord saith: "that they may see My glory."(3) But that glory of the Word is also the glory of the Father, even as it is written: "The Lord Jesus Christ is in the glory of God the Father."(4) In regard of His Godhead, therefore, the Son of God so hath His own glory, that the glory of Father and Son is one: He is not, therefore, inferior in splendour, for the glory is one, nor lower in Godhead, for the fulness of the Godhead is in Christ.(5)
    83. How, then, you ask, is it written, "Father, the hour is come; glorify Thy Son?"(6) He Who saith these words needs to be glorified, say you. Thus far you have eyes to see; the remainder of the Scripture you have not read, for it proceeds: "that Thy Son may glorify Thee." Hath ever the Father need of any, in that He is to be glorified by the Son ?

CHAPTER X.

The objection taken on the ground of the Son's obedience is disproved, and the unity of power, Godhead, and operation in the Trinity set forth, Christ's obedience to His mother, to whom He certainly cannot be called inferior, is noticed.

    84. In like manner our adversaries commonly make a difficulty of the Son's obedience, forasmuch as it is written: "And

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being found in appearance as a man, He humbled Himself, and became obedient even unto death."(1) The writer has not only told us that the Son was obedient even unto death, but also first shown that He was man, in order that we might understand that obedience unto death was the part not of His Godhead but of His Incarnation, whereby He took upon Himself both the functions and the names belonging to our nature.
    85. Thus we have learnt that the power of the Trinity is one, as we are taught both in and after the Passion itself: for the Son suffers through His body, which is the earnest of it; the Holy Spirit is poured upon the apostles: into the Father's hands the spirit is commended; furthermore, God is with a mighty voice proclaimed the Father. We have learnt that there is one form, one likeness, one sanctification, of the Father and of the Son, one activity, one glory, finally, one Godhead.
    86. There is, therefore, but one only God, for it is written: "Thou shall worship the Lord thy God, and Him only shall thou serve."(2) One God, not in the sense that the Father and the Son are the same Person, as the ungodly Sabellius affirms--but forasmuch as there is one Godhead of the Father and of the Son and of the Holy Ghost. But where there is one Godhead, there is one will, one purpose.
    87. Again, that thou mayest know that the Father is, and the Son is, and that the work of the Father and of the Son is one, follow the saying of the Apostle: "Now may God Himself, and our Father, and our Lord Jesus Christ direct our way unto you."(3) Both Father and Son are named, but there is unity of direction,(4) because unity of power. So also in another place we read: "Now may our Lord Himself, Jesus Christ, and God and our Father, Who hath loved us, and given us eternal consolation, and good hope in grace, console and strengthen your hearts."(5) How perfect a unity it is that the Apostle presents to us, insomuch that the fount of consolation is not many, but one. Let doubt be dumb, then, or, if it will not be overcome by reason, let the thought of our Lord's gracious kindliness bend it.
    88. Let us call to mind how kindly our Lord hath dealt with us, in that He taught us not only faith but manners also. For, having taken His place in the form of man, He was subject to Joseph and Mary.(1) Was He less than all mankind, then, because He was subject? The part of dutifulness is one, that of sovereignty is another, but dutifulness doth not exclude sovereignty. Wherein, then, was He subject to the Father's law? In His body, surely, wherein He was subject to His mother.

CHAPTER XI.

The purpose and healing effects of the Incarnation. The profitableness of faith, whereby we know that Christ bore all infirmities for our sakes,--Christ, Whose Godhead revealed Itself in His Passion; whence we understand that the mission of the Son of God entailed no subservience, which belief we need not fear lest it displease the Father, Who declares Himself to be well pleased in His Son.

    89. Let us likewise deal kindly, let us persuade our adversaries of that which is to their profit, "let us worship and lament before the Lord our Maker."(2) For we would not overthrow, but rather heal; we lay no ambush for them, but warn them as in duty bound. Kindliness often bends those whom neither force nor argument will avail to overcome. Again, our Lord cured with oil and wine the man who, going down from Jerusalem to Jericho, fell among thieves; having forborne to treat him with the harsh remedies of the Law or the sternness of Prophecy.
    90. To Him, therefore, let all come who would be made whole. Let them receive the medicine which He hath brought down from His Father and made in heaven, preparing it of the juices of those celestial fruits that wither not. This is of no earthly growth, for nature nowhere possesseth this compound. Of wondrous purpose took He our flesh, to the end that He might show that the law of the flesh had been subjected to the law of the mind, He was incarnate, that He, the Teacher of men, might overcome as man.
    91. Of what profit would it have been to me, had He, as God, bared the arm of His power, and only displayed His Godhead inviolate? Why should He take human nature upon Him, but to suffer Himself to be tempted Under the conditions of my nature and my weakness? It was right that He should be tempted, that He should suffer with me. to the end that I might know how to conquer when tempted, how

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to escape when hard pressed. He overcame by force of continence, of contempt of riches, of faith; He trampled upon ambition, fled from intemperance, bade wantonness be far from Him.
    93. This medicine Peter beheld, and left His nets, that is to say, the instruments and security of gain, renouncing the lust of the flesh as a leaky ship, that receives the bilge, as it were, of multitudinous passions. Truly a mighty remedy, that not only removed the scar of an old wound, but even cut the root and source of passion. O Faith, richer than all treasure-houses; O excellent remedy, healing our wounds and sins!
    93. Let us bethink ourselves of the profitableness of right belief. It is profitable to me to know that for my sake Christ bore my infirmities, submitted to the affections of my body, that for me, that is to say, for every man, He was made sin, and a curse,(1) that for me and in me was He humbled and made subject, that for me He is the Lamb, the Vine, the Rock,(2) the Servant, the Son of an handmaid,(3) knowing not the day of judgment, for my sake ignorant of the day and the hour.(4)
    94. For how could He, Who hath made days and times, be ignorant of the day? How could He not know the day, Who hath declared both the season of Judgment to come, and the cause?(5) A curse, then, He was made not in respect of His Godhead, but of His flesh; for it is written: "Cursed is every one that hangeth on a tree."(6) In and after the flesh, therefore, He hung, and for this cause He, Who bore our curses, became a curse.(7) He wept that thou, man, mightest not weep long. He endured insult, that thou mightest not grieve over the wrong done to thee.(8)
    95. A glorious remedy--to have consolation of Christ! For He bore these things with surpassing patience for our sakes--and we forsooth cannot bear them with common patience for the glory of His Name! Who may not learn to forgive, when assailed, seeing that Christ, even on the Cross, prayed,--yea, for them that persecuted Him? See you not that those weaknesses, as you please to call them, of Christ's are your strength?(1) Why question Him in the matter of remedies for us? His tears wash us, His weeping cleanses us,--and there is strength in this doubt, at least, that if you begin to doubt, you will despair. The greater the insult, the greater is the gratitude due.
    96. Even in the very hour of mockery and insult, acknowledge His Godhead. He hung upon the Cross, and all the elements did Him homage.(2) The sun withdrew his rays, the daylight vanished, darkness came down and covered the land, the earth trembled; yet He Who hung there trembled not. What was it that these signs betokened, but reverence for the Creator? That He hangs upon the Cross--this, thou Arian, thou regardest; that He gives the kingdom of God--this, thou regardest not. That He tasted of death, thou readest, but that He also invited the robber into paradise,(3) to this thou givest no heed. Thou dost gaze at the women weeping by the tomb, but not upon the angels keeping watch by it.(4) What He said, thou readest: what He did, thou dost not read. Thou sayest that the Lord said to the Canaanitish woman: "I am not sent, but to the lost sheep of the house of Israel,"(5) thou dost not say that He did what He was besought by her to do.
    97. Thou shouldst hereby understand that His being "sent" means not that He was compelled, at the command of another, but that He acted, of free will, according to His own judgment, otherwise thou dost accuse Him of despising His Father. For if, according to thine expounding, Christ had come into Jewry, as one executing the Father's commands, to relieve the inhabitants of Jewry, and none besides, and yet before that was accomplished, set free the Canaanitish woman's daughter from her complaint, surely He was not only the executor of another's instruction, but was free to exercise His own judgment. But where there is freedom to act as one will, there can be no transgressing the terms of one's mission.
    98. Fear not that the Son's act displeased the Father, seeing that the Son Himself

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saith: "Whatsoever things are His good pleasure, I do always," and "The works that I do, He Himself doeth."(1) How, then, could the Father be displeased with that which He Himself did through the Son? For it is One God, Who, as it is written, "hath justified circumcision in consequence of faith, and uncircumcision through faith."(2)
    99. Read all the Scriptures, mark all diligently, you will then find that Christ so manifested Himself that God might be discerned in man. Misunderstand not maliciously the Son's exultation in the Father, when you hear the Father declaring His pleasure in the Son.

CHAPTER XII.

Do the Catholics or the Arians take the better course to assure themselves of the favour of Christ as their Judge? An objection grounded on Ps. cx. 1 is disposed of, it being shown that when the Son is invited by the Father to sit at His right hand, no subjection is intended to be signified--nor yet any preferment, in that the Son sits at the Father's right hand. The truth of the Trinity of Persons in God, and of the Unity of their Nature, is shown to be proved by the angelic Trisagion.

    100. Howbeit, if our adversaries cannot be turned by kindness, let us summon them before the Judge. To what Judge, then, shall we go? Surely to Him Who hath the Judgment. To the Father, then? Nay, but "the Father judgeth no man, for He hath given all judgment to the Son."(3) He hath given, that is to say, not as of largess, but in the act of generation. See, then, how unwilling He was that thou shouldst dishonour His Son--even so that He gave Him to be thy Judge.
    101. Let us see, then, before the judgment which hath the better cause, thou or I? Surely it is the care of a prudent party to a suit to gain first the favourable regard of the judge. Thou dost honour man,--dost thou not honour God? Which of the two, I ask, wins the favour of the magistrate--respect or contempt? Suppose that I am in error--as I certainly am not: is Christ displeased with the honour shown Him? We are all sinners--who, then, will deserve forgiveness, he who renders worship, or he who displays insolence?
    102. If reasoning move thee not, at least let the plain aspect of the judgment move thee! Raise thine eyes to the Judge, see Who it is that is seated, with Whom He is seated, and where. Christ sitteth at the right hand of the Father. If with thine eyes thou canst not perceive this, hear the words of the prophet: "The Lord said unto my Lord, Sit Thou on My right hand."(1) The Son, therefore, sitteth at the right hand of the Father. Tell me now, thou who holdest that the things of God are to be judged of from the things of this world--say whether thou thinkest Him Who sits at the right hand to be lower? Is it any dishonour to the Father that He sits at the Son's left hand? The Father honours the Son, and thou makest it to be insult! The Father would have this invitation to be a sign of love and esteem, and thou wouldst make it an overlord's command! Christ hath risen from the dead, and sitteth at the right hand of God.
    103. "But," you object, "the Father said." Good, hear now a passage where the Father doth not speak, and the Son prophesies: "Hereafter ye shall see the Son of Man sitting at the right hand of power."(2) This He said with regard to taking back to Himself His body--to Him(3) the Father said: "Sit Thou at My right hand." If indeed you ask of the eternal abode of the Godhead, He said--when Pilate asked Him whether He were the King of the Jews--"For this I was born."(4) And so indeed the Apostle shows that it is good for us to believe that Christ sitteth at the right hand of God, not by command, nor of any boon, but as God's most dearly beloved Son. For it is written for you: "Seek the things that are above, where Christ is, sitting at the right hand of God; savour the things that are above."(5) This is to savour the things that be above--to believe that Christ, in His sitting, does not obey as one who receives a command, but is honoured as the well-beloved Son. It is with regard, then, to Christ's Body that the Father saith: "Sit Thou at My right hand, until I make Thine enemies Thy footstool."
    104. If, again, you seek to pervert the sense of these words, "I will make Thine enemies Thy footstool," I answer that the Father also bringeth to the Son such as the Son raiseth up and quickeneth. For "No man," saith Christ, "can come to Me, except the Father, Which hath sent Me, draw him, and I will raise him up at the last day."(6) And you say that the Son of God is subject

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by reason of weakness--the Son, to Whom the Father bringeth men that He may raise them up in the last day. Seemeth this in your eyes to be subjection, I pray you, where the kingdom is prepared for the Father, and the Father bringeth to the Son and there is no place for perversion of words, since the Son giveth the kingdom to the Father, and none is preferred before Him?(1) For inasmuch as the Father rendereth to the Son, and the Son, again, to the Father, here are plain proofs of love and regard: seeing that They so render, the One to the Other, that neither He Who receiveth obtaineth as it were what was another's, nor He That rendereth loseth.
    105. Moreover, the sitting at the right hand is no preferment, nor doth that at the left hand betoken dishonour, for there are no degrees in the Godhead, Which is bound by no limits of space or time, which are the weights and measures of our puny human minds. There is no difference of love, nothing that divideth the Unity.
    106. But wherefore roam so far afield? Thou hast looked upon all around thee, thou hast seen the Judge, thou hast remarked the angels proclaiming Him. They praise, and thou revilest Him! Dominations and powers fall down before Him--thou speakest evil of His Name! All His Saints adore Him. but the Son of God adores not, nor the Holy Spirit. The seraphim say: "Holy, Holy, Holy!"(2)
    107. What meaneth this threefold utterance of the same name "Holy"? If thrice repeated, why is it but one act of praise? If one act of praise, why a threefold repetition? Why the threefold repetition, unless that the Father and the Son and the Holy Spirit are one in holiness? The seraph spake the name, not once, lest he should exclude the Son; not twice, lest he should pass by the Holy Spirit; not four times, lest he should conjoin created beings [in the praise of the Creator]. Furthermore, to show that the Godhead of the Trinity is One, he, after the threefold "Holy," added in the singular number "the Lord God of Sabaoth." Holy, therefore, is the Father, holy the Son, holy likewise the Spirit of God, and therefore is the Trinity adored, but adores not, and is praised, but praises not. As for me, I will rather believe as the seraphim, and adore after the manner of all the principalities and powers of heaven.

CHAPTER XIII.

The wicked and dishonourable opinions held by Arians, Sabellians, and Manichaeans as concerning their Judge are shortly refuted. Christ's remonstrances regarding the rest of His adversaries being set forth, St. Ambrose expresses a hope of milder judgment for himself.

    108. Let us proceed, then, with your accusations, and see how you gain the favour of your Judge. Speak now, speak, I say, and tell Him: "I consider Thee, O Christ, to be unlike Thy Father; "and He will answer: "Mark, if thou canst, mark, I say, and tell Me wherein thou holdest Me to differ."
    109. Say again: "I judge Thee to be a created being;" and Christ will reply: "If the witness of two men is true, oughtest thou not to have believed both Me and My Father, Who hath called Me His Son?"
    110. Then you will say: "I deny Thy [perfect] goodness;" and He will answer: "Be it unto thee according to thy faith; so will I not be good to thee."
    111. "That Thou art Almighty, I hold not;" and He will answer, in turn: "Then can I not forgive thee thy sins."
    112. "Thou art a subject being." Whereto He will reply: "Why, then, dost thou seek freedom and pardon of Him Whom thou thinkest to be subject as a slave?"
    113. I see your accusation halt here. I press you not, forasmuch as I myself know my own sins. I grudge you not pardon, for I myself would obtain indulgence, but I would know the object of your prayers. Look, then, whilst I recite before the Judge your desires. I betray not your sins, but look to behold your prayers and wishes set forth in their order.
    114. Speak, therefore, those desires, which all alike would have granted to them. "Lord, make me in the image of God." Whereto He will answer: "In what image? The image which thou hast denied?"
    115. "Make me incorruptible." Surely His reply will be: "How can I make thee incorruptible, I, Whom thou callest a created being, and so wouldst make out to be corruptible? The dead shall rise purified from corruption--dost thou call Him corruptible Whom thou seest to be God?"
    116. "Be good to me." "Why dost thou ask what thou hast denied [to Me]? I would have had thee to be good, and I said ' Be ye holy, for I Myself am holy,'(1)

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and thou settest thyself to deny that I am good? Dost thou then look for forgiveness of sins? Nay, none can forgive sins, but God alone.(1) Seeing, then, that to thee I am not the true and only God, I cannot by any means forgive thee thy sins."
    117. Thus let the followers of Arius and Photinus speak. "I deny Thy Godhead." To whom the Lord will make answer: "'The fool hath said in his heart: There is no God'(2) Of whom, think you, is this said?--of Jew or Gentile, or of the devil. Whosoever he be of whom it is said, O disciple of Photinus, he is more to be borne with, who held his peace;(3) thou, nevertheless, hast dared to lift up thy voice to utter it, that thou mightest be proved more foolish than the fool. Thou deniest My Godhead, whereas I said, 'Ye are gods, and ye are all the children of the Most Highest?'(4) And thou deniest Him to be God, Whose godlike works thou seest around thee."
    118. Let the Sabellian speak in his turn. "I consider Thee, by Thyself, to be at once Father and Son and Holy Spirit." To whom the Lord: "Thou hearest neither the Father nor the Son. Is there any doubt on this matter? The Scripture itself teaches thee that it is the Father Who giveth over the judgment, and the Son Who judges.(5) Thou hast not given ear to My words: 'I am not alone, but I and the Father, Who sent Me.'"(6)
    119. Now let the Manichaean have his word. "I hold that the devil is the creator of our flesh." The Lord will answer him: "What, then, doest thou in the heavenly places? Depart, go thy way to thy creator. 'My will is that they be with Me, whom my Father hath given Me.' Thou, Manichaean, holdest thyself for a creature of the devil; hasten, then, to his abode, the place of fire and brimstone, where the fire thereof is not quenched, lest ever the punishment have an end."
 120. I set aside other heretical--not persons, but portents. What manner of judgment awaits them, what shall be the form of their sentence? To all these He will, indeed, reply, rather in sorrow than in anger: "O My people, what have I done unto thee, wherein have I vexed thee? Did I not bring thee up out of Egypt, and lead thee out of the house of bondage into liberty?"(1)
    121. But it is not enough to have brought us out of Egypt into freedom, and to have saved us from the house of bondage: a greater boon than this, Thou hast given Thyself for us. Thou wilt say then: "Have I not borne all your sufferings?(2) Have I not given My Body for you? Have I not sought death, which had no part in My Godhead, but was necessary for your redemption? Are these the thanks I am to receive? Is it this that My Blood hath gained, even as I spake in times past by the mouth of the prophet: 'What profit is there in My Blood, for that I have gone down to corruption?'(3) Is this the profit, that you should wickedly deny Me--you, for whom I endured those things?"
    122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I say: "I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My transgression I confess; my sin I deny not.(4) If Thou wilt Thou canst make me clean.(5) For this saying, the leper obtained his request. Enter not, I pray, into judgment with Thy servant.(6) I ask, not that Thou mayest judge, but that Thou mayest forgive."

CHAPTER XIV.

The sentence of the Judge is set forth, the counter-pleas of the opposers are considered, and the finality of the sentence, from which there is no appeal, proved.

    123. WHAT verdict do we look for from Christ? That do I know. Do I say, what verdict will He give? Nay, He hath already pronounced sentence. We have it in our hands. "Let all," saith He, "honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father, Who hath sent Him. "(7)
    124. If the sentence please you not, appeal to the Father, cancel the judgment that the Father hath given. Say that He hath a Son Who is unlike Him. He will reply: "Then have I lied, I, Who said to the Son, 'Let us make man in Our image and likeness.'"(8)
    125. Tell the Father that He hath created

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the Son, and He will answer: "Why, then, hast thou worshipped One Whom thou thoughtest to be a created being?"
    126. Tell Him that He hath begotten a Son Who is inferior to Himself, and He will reply: "Compare Us, and let Us see."
    127. Tell Him that you owed no credence to the Son, whereto He will answer: "Did I not say to thee, ' This is My well-beloved Son, in Whom I am well pleased: hear ye Him'?"(1) What mean these words "hear ye Him," if not "Hear Him when He saith: 'All things that the Father hath are Mine' "?(2) This did the apostles hear, even as it is written: "And they fell upon their faces, and were greatly afraid."(3) If they who confessed Him fell to the earth, what shall they do who have denied Him? But Jesus laid His hand upon His apostles, and raised them up--you He will suffer to lie prone, that ye may see not the glory ye have denied.
    128. Let us look to it, then, forasmuch as whom the Son condemneth, the Father condemneth also, and therefore let us honour the Son, even as we honour the Father, that by the Son we may be able to come to the Father.

CHAPTER XV.

St. Ambrose deprecates any praise of his own merits: in any case, the Faith is sufficiently defended by the authoritative support of holy Scripture, to whose voice the Arians, stubborn as the Jews, are deaf. He prays that they may be moved to love the truth; meanwhile, they are to be avoided, as heretics and enemies of Christ.

    129. These arguments, your Majesty, I have set forth, briefly and summarily, in the rough, rather than in any form of full explanation and exact order. If indeed the Arians regard them as imperfect and unfinished, I indeed confess that they are scarce even begun; if they think that there be any still to be brought forward, I allow that there be well-nigh all; for whereas the unbelievers are in uttermost need of arguments, the faithful have enough and to spare. Indeed, Peter's single confession was abundant to warrant faith in Christ: "Thou art the Christ, the Son of the living God;"(4) for it is enough to know His Divine Generation, without division or diminution, being neither derivation nor creation.(5)
    130. This, indeed, is declared in the books of Holy Writ, one and all, and yet is still doubted by misbelievers: "For," as it is written, "the heart of this people is become gross, and with their ears they have been dull of hearing, and their eyes have they darkened, lest ever they should see with their eyes, and hear with their ears, and understand in their heart."(1) For, like the Jews, the Arians' wont is to stop their ears, or make an uproar, as often as the Word of salvation is heard.
    131. And what wonder, if unbelievers doubt the word of man, when they refuse to believe the Word of God? The Son of God, as you will find it written in the Gospel, said: "Father, glorify Thy Name," and from heaven was heard the voice of the Father, saying: "I have both glorified it, and again will glorify."(2) These words the unbelievers heard, but believed not. The Son spake, the Father answered, and the Jews said: "A peal of thunder answered Him;" others said: "An angel spake to Him."(3)
    132. Paul, moreover, as it is written in the Acts of the Apostles,(4) when by the Voice of Christ he received the call of grace, several companions journeying with him at the same time, alone said that he had heard Christ's Voice. Thus, your sacred Majesty, he who believes, hears--and he hears, that he may believe, whilst he who believes not, hears not, nay, he will not, he cannot hear, lest he should believe!
    133. As for me, indeed, would that they might have a will to hear, that they might believe--to hear with true love and meekness, as men seeking what is true, and not assailing all truth. For it is written that we pay no heed to "endless fables and genealogies, which do rather raise disputes than set forward the godly edification, which is in faith. But the aim of the charge is love from a pure heart, and a good conscience, and faith unfeigned, whence some have erred and betaken themselves to empty babbling, desirous of being teachers

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of the law, without understanding the words they say, nor the things whereof they speak with assurance."(1) In another place also the same Apostle saith: "But foolish and ignorant questionings do thou avoid."(2)
    134. Such men, who sow disputes--that is to say, heretics--the Apostle bids us leave alone. Of them he says in yet another place, that "certain shall depart from the faith, giving heed to deceitful spirits, and the doctrines of devils."(3)
    135. John, likewise, saith that heretics are Antichrists,(4) plainly marking out the Arians. For this [Arian] heresy began to be after all other heresies, and hath gathered the poisons of all. As it is written of the  Antichrist, that "he opened his mouth to blasphemy against God, to blaspheme His Name, and to make war with His saints,"(5) so do they also dishonour the Son of God, and His martyrs have they not spared. Moreover, that which perchance Antichrist will not do, they have falsified the holy Scriptures. And thus he who saith that Jesus is not the Christ, the same is Antichrist; he who denies the Saviour of the world, denies Jesus; he who denies the Son, denies the Father also, for it is written; "Every one which denieth the Son, denieth the Father likewise."(6)

                             CHAPTER XVI.

St. Ambrose assures Gratian of victory, declaring that it has been foretold in the prophecies of Ezekiel. This hope is further stayed upon the emperor's piety, the former disasters being the punishment of Eastern heresy.(7) The book doses with a prayer to God, that He will now show His mercy, and save the army, the land, and the sovereign of the faithful.

    136. I must no further detain your Majesty, in this season of preparation for war, and the achievement of victory over the Barbarians. Go forth, sheltered, indeed, under the shield of faith, and girt with the sword of the Spirit; go forth to the victory, promised of old time, and foretold in oracles given by God.
    137. For Ezekiel, in those far-off days, already prophesied the minishing of our people, and the Gothic wars, saying: "Prophesy, therefore, Son of Man, and say: O Gog, thus saith the Lord--Shalt thou not, in that day when My people Israel shall be established to dwell in peace, rise up and come forth from thy place, from the far north, and many nations with thee, all riders upon horses, a great and mighty gathering, and the valour of many hosts? Yea, go up against my people Israel, as clouds to cover the land, in the last days."(1)
    138. That Gog is the Goth, whose coming forth we have already seen, and over whom victory in days to come is promised, according to the word of the Lord: "And they shall spoil them, who had been their despoilers, and plunder them, who had carried off their goods for a prey, saith the Lord. And it shall be in that day, that I will give to Gog"--that is, to the Goths--"a place that is famous, for Israel an high-heaped tomb of many men, of men who have made their way to the sea, and it shall reach round about, and close the mouth of the valley, and there [the house of Israel shall] overthrow Gog and all his multitude, and it shall be called the valley of the multitude of Gog: and the house of Israel shall overwhelm them, that the land may be cleansed."(2)
    139. Nor, furthermore, may we doubt, your sacred Majesty, that we, who have undertaken the contest with alien unbelief, shall enjoy the aid of the Catholic Faith that is strong in you. Plainly indeed the reason of God's wrath has been already made manifest, so that belief in the Roman Empire was first overthrown, where faith in God gave way.(3)
    140. No desire have I to recount the deaths, tortures, and banishments of confessors, the offices of the faithful made into presents for traitors.(4) Have we not heard, from all along the border,--from Thrace, and through Dacia by the river, Moesia, and all Valeria of the Pannonians,--a mingled tumult of blasphemers preaching and barbarians invading? What profit could neighbours so bloodthirsty bring us, or how could the Roman State be safe with such defenders?(5)

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    141. Enough, yea, more than enough, Almighty God, have we now atoned for the deaths of confessors, the banishment of priests, and the guilt of wickedness so overweening, by our own blood, our own banishment--sufficiently plain is it that they, who have broken faith, cannot be safe. Turn again, O Lord, and set up the banners of Thy faith.
    142. No military eagles, no flight of birds,(1) here lead the van of our army, but Thy Name, Lord Jesus, and Thy worship. This is no land of unbelievers, but the land whose custom it is to send forth confessors--Italy; Italy, ofttimes tempted, but never drawn away; Italy, which your Majesty hath long defended, and now again rescued from the barbarian. No wavering mind in our emperor, but faith firm fixed.
    143. Show forth now a plain sign of Thy Majesty, that he who believes Thee to be the true Lord of Hosts, and Captain of the armies of heaven; he who believes that Thou art the true Power and Wisdom of God, no being of time nor of creation, but even as it is written, the eternal Power and Divinity of God,(1) may, upheld by the aid of thy Might Supreme, win the prize of victory for his Faith.

BOOK III.

CHAPTER I.

Statement of the reasons wherefore the matters, treated of shortly in the two former, are dealt with more at length in the three later books. Defence of the employment of fables, which is supported by the example of Holy Writ, wherein are found various figures of poetic fable, in particular the Sirens, which are figures of sensual pleasures, and which Christians ought to be taught to avoid, by the words of Paul and the deeds of Christ.

    1. FORASMUCH as your most gracious Majesty had laid command upon me to write for your own instruction some treatise concerning the Faith, and had yourself called me to your presence and encouraged my timidity, I, being as one on the eve of battle,(2) composed but two books only, for the pointing out of certain ways and paths by which our faith progresses.
    2. Seeing, however, that certain malicious minds, bent on sowing disputes, have not yet exhausted the force of their assaults, whilst your gracious Majesty's pious anxiety calls me to further labours, inasmuch as you desire to try in more things him whom you have proved in a few, I am resolved to deal somewhat more particularly with the matters whereof I have already treated in a few words, lest it should be thought, not that I have advanced those propositions in quietness and confidence, but that I, having asserted them, doubted and so abandoned their defence.
    3. Again, seeing that we spoke of the Hydra and Scylla (I. vi. 46), and brought them in by way of comparison, to show how we must beware, whether of the ever-renewed outgrowths of infidelity, or the ill-omened shipwrecks made upon its shallows, if any one holds that such embellishments of an argument, borrowed from the romances of poets, are unlawful, and, from lack of opportunity to speak evil of my faith, assails something in my language, then let him know that not only phrases but complete verses of poetry have been woven into the text of Holy Writ.
    4. Whence, for instance, came that verse, "His offspring truly are we,"(2) whereof Paul, by prophetic experience,(3) taught, makes use? The course of prophetic speech avoids neither the Giants(4) nor the Valley of the Titans,(5) and Isaiah spake of sirens and the

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daughters of ostriches.(1) Jeremiah also hath prophesied concerning Babylon, that the daughters of sirens shall dwell therein,(2) in order to show that the snares of Babylon, that is, of the tumult of this world, are to be likened to stories of old-time lust, that seemed upon this life's rocky shores to sing some tuneful song, but deadly withal, to catch the souls of youth,--which the Greek poet himself tells us that the wise man escaped through being bound, as it were, in the chains of his own prudence.(3) So hard a thing, before Christ's coming, was it esteemed, even for the stronger, to save themselves from the deceitful shows and allurements of pleasure.
    5. But if the poet judged the enticement of worldly pleasure and licence destructive of men's minds and a sure cause of shipwreck, what ought we to think, for whom it hath been written: "Train not the flesh in concupiscence"?(4) And again: "I chastise my body and bring it into servitude, lest whilst I preach to others, I myself become a castaway."(5)
    6. Truly, Christ won salvation for us, not by luxury but by fasting. Moreover, it was not to obtain favour for Himself, but to instruct us, that He fasted. Nor yet did He hunger because He was overcome by the weakness of the body, but by His hunger He proved that He had verily taken upon Himself a body; that so He might teach us that He had taken not only our body, but also the weaknesses of that body, even as it is written: "Surely He hath taken our infirmities and borne our sicknesses."(6)

CHAPTER II.

The incidents properly affecting the body which Christ for our sake took upon Him are not to be accounted to His Godhead, in respect whereof He is the Most Highest. To deny which is to say that the Father was incarnate. When we read that God is one, and that there is none other beside Him, or that He alone has immortality, this must be understood as true of

Christ also, not only to avoid the sinful heresy above-mentioned (Patripassianism), but also because the activity of the Father and the Son is declared to be one and the same.
    7. IT was a bodily weakness, then, that is to say, a weakness of ours, that He hungered; when He wept, and was sorrowful even unto death, it was of our nature. Why ascribe the properties and incidents of our nature to the Godhead? That He was even, as we are told, "made," is a property of a body. Thus, indeed, we read: "Sion our mother shall say: 'He is a man,' and in her He was made man, and the Most High Himself laid her foundations."(1) "He was made man," mark you, not "He was made God."(2)
    8. But what is He Who is at once the Most High and man, what but "the Mediator between God and man, the man Christ Jesus Who gave Himself as a ransom for us"?(3)   This place indeed refers properly to His Incarnation, for our redemption was made by His Blood, our pardon comes through His Power, our life is secured through His Grace. He gives as the Most High, He prays as man. The one is the office of the Creator, the other of a Redeemer. Be the gifts as distinct as they may, yet the Giver is one, for it was fitting(4) that our Maker should be our Redeemer.
    9. Who indeed can deny that we have plain evidence that Christ is the Most High? He who knows otherwise makes the sacrament of Incarnation to be the work of God the Father.(5) But that Christ is the Most High is removed beyond doubt by what Scripture hath said in another place, concerning the mystery of the Passion: "The  Most High sent forth His Voice, and the earth was shaken."(6) And in the Gospel you may read: "And thou, child, shalt be called the Prophet of the Highest; for thou shalt go before the face of the Lord, to prepare His ways."(7) Who is "the Highest"? The Son of God. He, then, Who is the Most High God is Christ.
    10. Again, whilst God is everywhere said to be One God, the Son of God is not separated from this Unity. For He Who is the

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Most High is alone, as it is written: "And let them know that Thy Name is the Lord: Thou alone art Most High over all the earth."(1)
    11. And so the adversaries' injurious conclusion is rejected with contempt and disgrace, which they drew from the Scripture speaking of God: "Who alone hath immortality and dwelleth in light unapproachable;(2) for these words are written of God which Name belongs equally to Father and to Son.
    12. If, indeed, wheresoever they read the Name of God, they deny that there is any thought of the Son [as well as the Father], they blaspheme, inasmuch as they deny the Son's Divine Sovereignty, and they shall appear as though they shared the sinful error of the Sabellians in teaching the Incarnation of the Father. Let them, indeed explain how they can fail to interpret in a sense blasphemous to the Father the words of the Apostle: "In Whom ye did also rise again, by faith in the working of God, Who raised Him from the dead."(3) Let them also take warning from what follows of what they are running upon--for this is what comes after: "And though ye were dead in your sins and the uncircumcision of your flesh, He quickened us with Him, pardoning us all our offences, blotting out the handwriting of the Ordinance, which was opposed to us, and removed it from our midst, nailing it to His Cross, divesting Himself of the flesh."(4)
    13. We are not, then, to suppose that the Father Who raised the flesh is alone [God]; nor, again, are we to suppose the like of the Son, Whose Body s was raised again. He Who raised, did surely also quicken; and He who quickened, also pardoned sins; He who pardoned sins, also blotted out the handwriting; He Who blotted out the handwriting, also nailed it to the Cross: He who nailed it to the Cross, divested Himself of the flesh. But it was not the Father Who divested Himself of the flesh; for not the Father, but, as we read, the Word was made flesh.(6) You see, then, that the Arians, in dividing the Father from the Son, run into danger of saying that the Father endured the Passion.
    14. We, however, can easily show that the words treat of the Son's action, for the Son Himself indeed raised His own Body again, as He Himself said: "Destroy this Temple, and in three days I will raise it again."(1) And He Himself quickens us together with His Body: "For as the Father raiseth the dead and quickeneth them, so also the Son quickeneth Whom He will."(2) And He Himself hath granted forgiveness for sins, saying, "Thy sins be forgiven thee."(3) He too hath nailed the handwriting of the record to His Cross, in that He was crucified, and suffered in the body. Nor did any divest Himself of the flesh, save the Son of God, Who invested Himself therewith. He, therefore, Who hath achieved the work of our resurrection is plainly pointed out to be very God.

CHAPTER III.

That the Father and the Son must not be divided(4) is
proved by the words of the Apostle, seeing that it is
befitting to the Son that He should be blessed, only
Potentate, and immortal, by nature, that is, and not by grace, as even the angels themselves are immortal, and that He should dwell in the unapproachable light. How it is that the Father and the Son are alike and equally said to be "alone."

    15. When, therefore, you read the Name "God," separate neither Father nor Son, for the Godhead of the Father and the Son is one and the same, and therefore separate them not, when you read the words "blessed and only Potentate,"(5) for the words are spoken of God, even as you may read: "I charge thee before God, Who quickeneth all things."(6) Christ also indeed doth quicken, and therefore the Name of God is meetly given both to the Father and to the Son, inasmuch as the effect of their activity is in agreement. Let us go on to the words following: "I Charge thee," he says, "before God, Who quickeneth all things, and Jesus Christ."(7)
    16. The Word is in God, even as it is written: "In God will I praise His Word."(8) In God is His Eternal Power, even Jesus; in [speaking of] God, therefore, the Apostle hath witnessed to the unity of the Godhead, whilst by the Name of Christ he hath witnessed to the sacrament of the Incarnation.
    17. Furthermore, to show that he hath spoken of the Incarnation of Christ, he added: "Who bore witness under Pontius Pilate with the good confession," [I charge thee] "keep undefiled the commandment, until the coming of our Lord Jesus Christ,

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Which in His own good time the blessed and only Potentate shall manifest, the King of kings and Lord of lords, Who alone hath immortality, and dwelleth in light unapproachable, Whom no man hath seen, nor can see."(1) Those words, then, are written with regard to God, of which Name the dignity and truth are common to [both the Father and] the Son.
    18. Why, then, should there be no thought of the Son in this place, seeing that all these things hold good of the Son also? If they do not so, then deny His Godhead, and so mayest thou deny what is proper to be said of God. His Blessedness cannot be denied, Who bestows blessings, for "Blessed are they whose iniquities are forgiven."(2) He cannot but be called "Blessed," Who hath given us wholesome teaching, even as it is written: "Which is according to the Gospel of the beauty of the Blessed God."(3) His Power cannot be denied, of Whom the Father saith: "I have laid help upon One that is mighty."(4) And who dare refuse to acknowledge Him to be immortal, when He Himself bath made others also immortal, as it is written of the Wisdom of God: "By her shall I possess immortality."(5)
    19. But the immortality of His Nature is one thing, that of ours is another. Things perishable are not to be compared to things divine. The Godhead is the one only Substance that death cannot touch, and therefore it is that the Apostle, though knowing both the [human] soul and angels to be immortal, declared that God only had immortality. In truth, even the soul may die: "The soul that sinneth, it shall die,"(6) and an angel is not absolutely immortal, his immortality depending on the will of the Creator.(7)
    20. Do not hastily reject this, because Gabriel dies not, nor Raphael, nor Uriel.(8) Even in their nature there is a capacity of sin, though not one of improvement by discipline,(1) for every reasonable creature is exposed to influences from without itself, and liable to judgment. It is on the influences which work upon us that the award of judgment, and corruption, or advance to perfection, do depend, and therefore Ecclesiastes saith: "For God shall bring all His work to judgment."(2) Every creature, then, has within it the possibility of corruption and death, even though it do not [at present] die or commit sin; nor, if in anything it deliver not itself over to sin, hath it this boon of its immortal nature, but of discipline or of grace. Immortality, then, that is of a gift is one thing: immortality without the possibility of change is another.(3)
    21. Do we deny the immortality of Christ's Godhead,(4) because He tasted death for all in the flesh? Then is Gabriel better than Christ, for Gabriel never died, but Christ gave up the ghost. But the servant is not above his lord,(5) and we must discern the weakness of flesh from the eternity of Godhead. Christ's Death had its source in the flesh, immortality is of the nature of Christ's sovereignty. But if the Godhead brought it to pass that the flesh saw not corruption, the flesh being surely by nature liable to corruption, how could the Godhead itself have died?
    22. And how is it that the Son dwelleth not in light unapproachable, if He is in the bosom of the Father, if the Father is Light, and the Son also is Light, because God is Light?(6) Or, if we suppose some other light, beside the Light of the Godhead, to be the unapproachable Light, is, then, this Light better than the Father, so that He is not in that Light, Who, as it is written, is both with the Father and in the Father?(7) Let men, therefore, not exclude the thought of the Son, when they read only of "God"--and let

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them not exclude that of the Father, when they read of "the Son" only.(1)
    23. On earth, the Son is not without(2) the Father, and thou thinkest that the Father is without the Son in heaven? The Son is in the flesh--(when I say "He is in the flesh" or "He is on earth," I speak as though we lived in the days whose story is in the Gospel, for now we no longer know Christ "after the flesh"(3))--He is in the flesh, and He is not alone, as it is written: "And I am not alone, because the Father is with Me,"(4) and think you that the Father dwells alone in the Light?
    24. Lest you should regard this argument as mere speculation take this sentence of authority. "No man," saith the Scripture,(5) "hath seen God at any time, save the Only-begotten Son, Who is in the bosom of the Father; He hath revealed Him."(6) How can the Father be in solitude, if the Son be in the bosom of the Father? How doth the Son reveal Him, Whom He seeth not? The Father, then, exists not alone.
    25. Observe now what the "solitude" of the Father and of the Son is. The Father is alone, because there is no other Father; the Son is alone, because there is no other Son; God is alone, because the Godhead of the Trinity is One.

CHAPTER IV.

We are told that Christ was only "made" so far as regards the flesh. For the redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise the dead, had need of recourse to prayer. Even when Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be accounted divine from the fact that He commanded (that such and such things should be done). On this point the devil's testimony is truer than the Arians' arguments. The discussion concludes with an explanation of the reason why the title of "mighty" is given to the Son of Man.

    26. IT is now sufficiently made plain that the Father is not God in solitude, without the Son, and that the Son cannot be thought of as God alone, without the Father, for it is in respect of His flesh(7) that we read that the Son of God was "made," not in respect of His generation from God the Father.
    27. Indeed, in what sense He was "made" He has declared by the mouth of the holy patriarch, saying: "For My soul is filled with sorrow to overflowing, and My life hath drawn near unto hell. I have been counted with them that go down into the pit; I have been made as a man free, without help, amongst the dead."(1) Here, then, we read: "I have been made as a man," not "I have been made as God;" and again: "My soul overfloweth with sorrows." "My soul," mark you, not "My Godhead." He was "made" in so far as that was concerned wherein He was due to hell,(2) wherein He was reckoned with others, for the Godhead admits of no likeness which may be ground for classing it with others. Yet mark how the majesty of Godhead shows itself in Christ, even in that flesh which was appointed to death. Although He was "made" as a man, and "made" as flesh, yet He was made free amongst the dead, "free, without help."
    28. But how can the Son say here that He was without help, when it has already been said: "I have laid help upon One that is mighty"?(3) Distinguish here also the two natures present. The flesh hath need of help, the Godhead hath no need. He is free, then, because the chains of death had no hold upon Him. He was not made prisoner by the powers of darkness, it is He Who exerted power amongst them.(4) He is "without help," because He Himself, the Lord, hath by no office of messenger or ambassador, but by His own might, saved His people. How could He, Who raised others to life, require any help in order to raise His own body?
    29. And though men also have raised the dead, still they did this not of their own power, but in the Name of Christ. To ask is one thing, to command is another; to obtain is different from bestowing.
    30. Elijah, then, raised the dead, but he prayed--he did not command.(5) Elisha raised one to life after laying himself upon the dead body, in accordance with its posture;(6) and, again, the very contact of Elisha's corpse gave life to the dead, that the prophet might foreshow the coming of Him, Who, being sent in the likeness of sinful flesh,(7) should, even after His burial, raise the dead to life.

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    31. Peter, again, when he healed Aeneas, said: "In the Name of Jesus of Nazareth, rise and walk."(1) Not in his own name, but in the Name of Christ. But "rise" is a command; on the other hand, it is an instance of confidence in one's right,(2) not an arrogant claim to power, and the authority of the command stood in the effective influence of the Name, not in its own might. What answer, then, make the Arians? Peter commands in the Name of Christ,--this on the one hand: on the other, they will have it that the Son of God did not command, but requested.
    32. We read, they objected, of His uttering a prayer.(3) But take note of the difference. He prays as Son of Man, He commands as Son of God. Will you not ascribe unto the Son of God what even the devil has ascribed? Will you accuse yourselves of greater wickedness than Satan's? The devil saith: "If Thou be the Son of God, command this stone that it become bread."(4) Satan saith "command," you say "entreat." The devil believes that, at the word of God's Son, the nature of an elementary substance may be exchanged for that of a composite one; you think that, unless the Son of God prefers a request, even His Will cannot be done. Again, the devil thinks that the Son of God is to be esteemed from His power,(5) you that He is to be esteemed from His infirmity. The devil's temptations are more tolerable than the Arians' disputings.
    33. Let us not, then, be troubled if we find the Son of Man entitled "mighty" in one place, and yet in another, that the Lord of glory was crucified.(6) What might is greater than sovereignty over the powers of heaven? But this was in the hands of Him Who ruled over thrones, principalities, angels; for, although He was amongst the wild beasts, as it is written, yet angels ministered to Him, that you may perceive the difference between what is proper to the Incarnation, and what is proper to Sovereignty. So far as His flesh is concerned, then, He endures the assault of wild beasts; in regard of His Godhead,(7) He is adored by angels.
    34. We have learnt, then, that He was made man, and that His being made must be referred to His manhood. Furthermore, in another passage of Scripture, you may read: "Who was made for Him of the seed of David,"(1) that is to say, in respect of the flesh He was "made" of the seed of David, but He was God begotten of God before the worlds.

CHAPTER V.

Passages brought forward from Scripture to show that "made" does not always mean the same as "created;" whence it is concluded that the letter of Holy Writ should not be made the ground of captious arguments, after the manner of the Jews, who, however, are shown to be not so bad as the heretics, and thus the principle already set forth is confirmed anew.

    35. AT the same time, becoming(3) does not always imply creation; for we read: "Lord, Thou art become our refuge,"(3) and "Thou hast become my salvation."(4) Plainly, here is no statement of the fact or purpose of a creation, but God is said to have become my "refuge" and have turned to my "salvation,"(5) even as the Apostle hath said: "Who became for us(6) Wisdom from God, and Righteousness, and Sanctification, and Redemption,"(7) that is, that Christ was "made" for us, of the Father, not created. Again, the writer has explained in the sequel in what sense he says that Christ was made Wisdom for us: "But we preach the Wisdom of God in doctrine of mystery, which Wisdom is hidden, foreordained by God before the existence of the world s for our glory, and which none of the princes of this world knew, for had they known they would never have crucified the Lord of glory."(9) When the mystery of the Passion is set forth, surely there is no speaking of an eternal process of generation.
    36. The Lord's Cross, then, is my wisdom; the Lord's Death my redemption; for we are redeemed with His precious blood, as the Apostle Peter bath said.(10) With His blood, then, as man, the Lord redeemed us, Who also, as God, hath forgiven sins.(11)

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    37. Let us not, therefore, lay snares as it were in words, and eagerly seek out entanglements therein; let us not, because misbelievers make out the written word to mean that it means not, set forth only what this letter bears on the face of it, instead of the underlying sense. This way went the Jews to destruction, despising the deep-hidden meaning, and following only after the bare form of the word, for "the letter killeth, but the Spirit maketh alive."(1)
    38. And yet, of these two grievous impieties, to ascribe to the Godhead what is true only of manhood is perchance more detestable than to attribute to spirit what belongs only to letter. The Jews feared to believe in manhood taken up into God, and therefore have lost the grace of redemption, because they reject that on which salvation depends; the Arians degrade the majesty of Godhead to the weakness of humanity. Detestable as are the Jews, who crucified the Lord's flesh, more detestable still do I hold them who have believed that the Godhead of Christ was nailed to the Cross. So one who ofttimes had dealings with Jews said: "An heretic avoid, after once reproving him"(3)
    39. Nor, again, are these men careful to avoid doing dishonour to the Father, in their impious application of the fact, that Christ was "made" Wisdom for us, to His incomprehensible generation, that transcends all limits and divisions of time; for, leaving it out of account that dishonour done to the Son is an insult to the Father, they do even carry their blasphemy in assault upon the Father, of Whom it is written: "Let God be made truthful, but every man a liar."(3) If indeed they think that the Son is spoken of, they do not foreclose against His generation,(4) but in that they rest on the authority of this text they do confess that which they reject, namely, that Christ is God, and true God.
    40. It would be a lengthy matter were I to pass in review each several place where we read of His being "made," not indeed by nature, but by way of gracious dispensation. Moses, for example, saith: "Thou art made my Helper and Protector, to save me;"(5) and David: "Be unto me for a God of salvation, and an house of refuge, that Thou mayest save me;"(6) and Isaiah: "He is become an Helper for every city that is lowly."(7) Of a surety the holy men say not to God: "Thou hast been created," but "By Thy grace Thou art made a Protector and Helper unto us."

CHAPTER VI.

In order to dispose of an objection grounded on a text in St. John, St. Ambrose first shows that the Arian interpretation lends countenance to the Manichaeans; then, after setting forth the different ways of dividing the words in this same passage, he shows plainly that it cannot, without dishonour to the Father, be understood with such reference to the Godhead as the Arians give it, and expounds the true meaning thereon.

    41. WE have no reason, therefore, to fear the argument which the Arians, in their reckless manner of expounding, use to construct, showing that the Word of God was "made," for, say they, it is written: "That which has been made in Him is life."(1)
    42. First of all, let them understand that if they make the words "That which has been made" to refer to the Godhead, they entangle themselves in the difficulties raised by the Manichaeans, for these people argue: "If that which has been made in Him is life, then there is something which has not been made in Him, and is death," so that they may impiously bring in two principles. But this teaching the Church condemns.
    43. Again, how can the Arians prove that the Evangelist actually said this? The most part of those who are learned in the Faith read the passage as follows: "All things were made by Him, and without Him was not anything made that has been made." Others read thus: "All things were made by Him, and without Him was nothing made." Then they proceed: "What has been made," and to this they join the words "in Him;" that is to say, "But whatsover is has been made in Him." But what mean the words "in Him"? The Apostle tells us, when he says: "In Him we have our being, and live, and move."(2)
    44. Howbeit, let them read the passage as they will, they cannot diminish the majesty of God the Word, in referring to His Person,(3) as subject, the words "That which was made,"(4) without also doing dishonour to God the Father, of Whom it is written: "But he who doeth the truth cometh to the light, that his works may be made manifest that they are wrought in

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God."(1) See then--here we read of man's works being wrought in God, and yet for all that we cannot understand the Godhead as the subject of them. We must either recognize the works as wrought through Him, as the Apostle's affirmation showeth that "all things are through Him, and were created in Him, and He is before all, and all things exist together in Him,"(2) or, as the witness of the text here cited teaches us, we ought to regard the virtues whereby the fruit of life eternal is gained, as wrought in God--chastity, piety, devoutness, faith, and others of this kind, whereby the will of God is expressed.(3)
    45. Just as the works, then, are the expression of the will and power of God the Father, so are they of Christ's, even as we read: "Created in Christ in good works;"(4) and in the psalm: "Peace be made in Thy power;"(5) and again: "In wisdom hast Thou made them all."(6) "In wisdom hast Thou made," mark you--not "Thou hast made wisdom;" for since all things have been made in wisdom, and Christ is the Wisdom of God, then this Wisdom is plainly not an accident, but a substance, and an everlasting one, but if the Wisdom hath been made, then is it made in a worse condition than all things, forasmuch as it could not, by itself, be made Wisdom. If, then, being made is oftentimes referred to something accidental, not to the essence of a thing, so may creation also be referred to some end had in view.(7)

CHAPTER VII.

Solomon's words, "The Lord created Me," etc., mean that Christ's Incarnation was done for the redemption of the Father's creation, as is shown by the Son's own words. That He is the "beginning" may be understood from the visible proofs of His virtuousness, and it is shown how the Lord opened the ways of all virtues, and was their true beginning.

    46. HEREBY we are brought to understand that the prophecy of the Incarnation, "The Lord created me the beginning of His ways for His works,"(8) means that the Lord Jesus was created of the Virgin for the redeeming of the Father's works. Truly, we cannot doubt that this is spoken of the mystery of the Incarnation, forasmuch as the Lord took upon Him our flesh, in order to save the works of His hands from the slavery of corruption, so that He might, by the sufferings of His own body, overthrow him who had the power of death. For Christ's flesh is for the sake of things created, but His Godhead existed before them, seeing that He is before all things, whilst all things exist together in Him.(1)
    47. His Godhead, then, is not by reason of creation, but creation exists because of the Godhead; even as the Apostle showed, saying that all things exist because of the Son of God, for we read as follows: "But it was fitting that He, through Whom and because of Whom are all things, after bringing many sons to glory, should, as Captain of their salvation, be made perfect through suffering."(2) Has he not plainly declared that the Son of God, Who, by reason of His Godhead, was the Creator of all, did in after time, for the salvation of His people, submit to the taking on of the flesh and the suffering of death?
    48. Now for the sake of what works the Lord was "created" of a virgin, He Himself, whilst healing the blind man, has shown, saying: "In Him must I work the works of Him that sent Me."(3) Furthermore He said in the same Scripture, that we might believe Him to speak of the Incarnation: "As long as I am in this world, I am the Light of this world,"(4) for, so far as He is man, He is in this world for a season, but as God He exists at all times. In another place, too, He says: "Lo, I am with you even unto the end of the world."(5)
    49. Nor is there any room for questioning with respect to "the beginning," seeing that when, during His earthly life, He was asked, "Who art Thou?" He answered: "The beginning, even as I tell you."(6) This refers not only to the essential nature of the eternal Godhead, but also to the visible proofs of virtues, for hereby hath He proved Himself the eternal God, in that He is the beginning of all things, and the Author of each several virtue, in that He is the Head of the Church, as it is written: "Because He is the Head of the Body, of the Church;(7) Who is the beginning, first-begotten from the dead."(8)
50. It is clear, then, that the words "be-

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ginning of His ways," which, as it seems, we must refer to the mystery of the putting on of His body, are a prophecy of the Incarnation. For Christ's purpose in the Incarnation was to pave for us the road to heaven. Mark how He says: "I go up to My Father and your Father, to My God and your God."(1) Then, to give you to know that the Almighty Father appointed His ways to the Son, after the Incarnation,(2) you have in Zechariah the words of the angel speaking to Joshua clothed in filthy garments: "Thus saith the Lord Almighty: If thou wilt walk in My ways and observe My precepts."(3) What is the meaning of that filthy garb save the putting on of the flesh?
    51. Now the ways of the Lord are, we may say, certain courses taken in a good life, guided by Christ, Who says, "I am the Way, and the Truth, and the Life."(4) The way, then, is the surpassing power of God, for Christ, is our way, and a good way, too, is He, a way which hath opened the kingdom of heaven to believers.(5) Moreover, the ways of the Lord are straight, as it is written: "Make Thy ways known unto me, O Lord."(6) Chastity is a way, faith is a way, abstinence is a way. There is, indeed, a way of virtue, and there is a way of wickedness; for it is written: "And see if there be any way of wickedness in me."(7)
    52. Christ, then, is the beginning of our virtue. He is the beginning of purity, Who taught maidens not to look for the embraces of men,(8) but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frug