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Title Pages.
Translator's Preface.
Prolegomena.
Section I. Literature.
Section II. Notes on Secular and Church History During the Latter Part of the Fourth Century.
Section III. Historical Summary and Chronological Tables.
Section IV. On the Doctrine of St. Ambrose.
Section V. Life of St. Ambrose.
Section VI. Writings of St. Ambrose.
Dogmatic Treatises, Ethical Works, and Sermons.
On the Duties of the Clergy.
Introduction.
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.
Chapter II. Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist in silence.
Chapter III. Silence should not remain unbroken, nor should it arise from idleness.
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.
Chapter 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.
Chapter VI. In this matter we must imitate David's silence and humility, so as not even to seem deserving of harm.
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.
Chapter VIII. The word “Duty” has been often used both by philosophers and in the holy Scriptures; from whence it is derived.
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.
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.
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.
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.
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.
Chapter 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.
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.
Chapter 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.
Chapter XVII. The duties of youth, and examples suitable to that age, are next put forth.
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.
Chapter XIX. 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?
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.
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.
Chapter XXII. On reflection and passion, and on observing propriety of speech, both in ordinary conversation and in holding discussions.
Chapter XXIII. Jests, although at times they may be quite proper, should be altogether banished among clerics.
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 right time and in the proper order.
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.
Chapter XXVI. In investigating the truth the philosophers have broken through their own rules. Moses, however, showed himself more wise than they.
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.
Chapter XXVIII. A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians.
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.
Chapter XXX. On kindness and its several parts, namely, good-will and liberality.
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.
Chapter XXXII. After saying what return must be made for the service of the above-mentioned feast, various reasons for repaying kindness are enumerated.
Chapter XXXIII. Good-will exists especially in the Church, and nourishes kindred virtues.
Chapter XXXIV. Some other advantages of goodwill are here enumerated.
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.
Chapter 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.
Chapter XXXVII. An even mind should be preserved in adversity as well as in prosperity. However, evil things must be avoided.
Chapter XXXVIII. We must strengthen the mind against troubles to come, and build it up by looking out for them beforehand.
Chapter XXXIX. One must show fortitude in fighting against all vices, especially against avarice.
Chapter XL. Courage in war was not wanting in our forefathers, as is shown by the example of the men of old, especially by the glorious deed of Eleazar.
Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us.
Chapter XLII. The powers that be are not needlessly to be irritated. One must not lend one's ears to flattery.
Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderation, care for what is virtuous, and reflection on what is seemly.
Chapter XLIV. Every one ought to apply himself to the duties suited to his character. Many, however, are hindered by following their fathers' pursuits.
Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers.
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.
Chapter VI. On what is useful: not that which is advantageous, but that which is just and virtuous.
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.
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.
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.
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.
Chapter XI. A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph.
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.
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.
Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches.
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.
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.
Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them.
Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do.
Chapter XIX. Many are won by justice and benevolence and courtesy, but all this must be sincere.
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.
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.
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.
Chapter XXIII. The good faith of those who are easily bought over with money or flattery is a frail thing to trust to.
Chapter XXIV. We must strive for preferment only by right means. An office undertaken must be carried out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by feigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment.
Chapter 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.
Chapter XXVI. How long standing an evil love of money is, is plain from many examples in the Old Testament.
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.
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.
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.
Chapter XXX. The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues.
Book III.
Chapter 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.
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.
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.
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.
Chapter V. The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret.
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.
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.
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.
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.
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.
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.
Chapter XII. We may make no promise that is wrong, and if we have made an unjust oath, we may not keep it.
Chapter XIII. Judith, after enduring many dangers for virtue's sake, gained very many and great benefits.
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.
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.
Chapter XVI. After saying a few words about Tobit he demonstrates that Raguel surpassed the philosophers in virtue.
Chapter XVII. With what virtuous feelings the fathers of old hid the sacred fires when on the point of going into captivity.
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.
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.
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.
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.
Chapter XXII. 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.
On the Holy Spirit.
Introduction.
Book I.
Preface.
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.
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.
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.
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.
Chapter V. The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change.
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.
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 Angels also, to whom He makes us equal.
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.
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.
Chapter X. That the Spirit forgives sin is common to Him with the Father and the Son, but not with the Angels.
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.
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.
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.
Chapter XIV. 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.
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.
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.
Book II.
Introduction.
Chapter I. The Spirit is the Lord and Power; and in this is not inferior to the Father and the Son.
Chapter II. The Father, the Son, and the Holy Spirit are One in counsel.
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.
Chapter IV. The Holy Spirit gives life, not in a different way from the Father and the Son, nor by a different working.
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.
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.
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.
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.
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.
Chapter X. Being about to prove that the will, the calling, and the commandment of the Trinity is one, St.
Chapter XI. We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things.
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.
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 there 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.
Book III.
Chapter I. Not only were the prophets and apostles sent by the Spirit, but also the Son of God.
Chapter II. The Son and the Spirit are alike given; whence not subjection but one Godhead is shown by Its working.
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.
Chapter IV. To those who contend that the Spirit because He is called the Finger is less than the Father, St.
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.
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.
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.
Chapter VIII. The aforesaid unity is proved hereby, that as the Father is said to be grieved and tempted, so too the Son.
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.
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.
Chapter XI. The objection has been made, that the words of St.
Chapter 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.
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.
Chapter XIV. Besides the evidence adduced above, other passages can be brought to prove the sovereignty of the Three Persons.
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.
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.
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.
Chapter XVIII. As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St.
Chapter XIX. Having proved above that the Spirit abides and speaks in the prophets, St.
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.
Chapter XXI. Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him.
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.
On the Decease of His Brother Satyrus.
Introduction.
Book I.
Book II. On the Belief in the Resurrection.
Exposition of the Christian Faith.
Preface.
Prefatory Note.
Book I.
Prologue.
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence.
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.
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.
Chapter IV. The Unity of God is necessarily implied in the order of Nature, in the Faith, and in Baptism.
Chapter V. The various blasphemies uttered by the Arians against Christ are cited. Before these are replied to, the orthodox are admonished to beware of the captious arguments of philosophers, forasmuch as in these especially did the heretics put their trust.
Chapter VI. By way of leading up to his proof that Christ is not different from the Father, St.
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.
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.
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.
Chapter X. Christ's eternity being proved from the Apostle's teaching, St.
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.
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.
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.
Chapter XIV. That the Son of God is not a created being is proved by the following arguments: (1) 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.
Chapter XV. An explanation of Acts ii. 36 and Proverbs viii. 22, which are shown to refer properly to Christ's manhood alone.
Chapter XVI. The Arians blaspheme Christ, if by the words “created” and “begotten” they mean and understand one and the same thing.
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.
Chapter XVIII. The errors of the Arians are mentioned in the Nicene Definition of the Faith, to prevent their deceiving anybody.
Chapter XIX. Arius is charged with the first of the above-mentioned errors, and refuted by the testimony of St.
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.
Book II.
Introduction.
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.
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.
Chapter III. Forasmuch as God is One, the Son of God is God, good and true.
Chapter IV. The omnipotence of the Son of God, demonstrated on the authority of the Old and the New Testament.
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.
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.
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 man.
Chapter VIII. Christ's saying, “The Father is greater than I,” is explained in accordance with the principle just established.
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.
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.
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.
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.
Chapter XIII. The wicked and dishonourable opinions held by Arians, Sabellians, and Manichæans as concerning their Judge are shortly refuted.
Chapter XIV. The sentence of the Judge is set forth, the counterpleas of the opposers are considered, and the finality of the sentence, from which there is no appeal, proved.
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.
Chapter XVI. St. Ambrose assures Gratian of victory, declaring that it has been foretold in the prophecies of Ezekiel.
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.
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.
Chapter III. That the Father and the Son must not be divided 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.
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.
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.
Chapter VI. In order to dispose of an objection grounded on a text in St. John, St.
Chapter VII. Solomon's words, “The Lord created Me,” etc.
Chapter VIII. The prophecy of Christ's Godhead and Manhood, contained in the verse of Isaiah just now cited, is unfolded, and its force in refuting various heresies demonstrated.
Chapter IX. The preceding quotation from Solomon's Proverbs receives further explanation.
Chapter X. Observations on the words of John the Baptist (John i. 30), which may be referred to divine fore-ordinance, but at any rate, as explained by the foregoing considerations, must be understood of the Incarnation.
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations.
Chapter XII. The kingdom of the Father and of the Son is one and undivided, so likewise is the Godhead of each.
Chapter XIII. The majesty of the Son is His own, and equal to that of the Father, and the angels are not partakers, but beholders thereof.
Chapter XIV. The Son is of one substance with the Father.
Chapter XV. The Arians, inasmuch as they assert the Son to be “of another substance,” plainly acknowledge substance in God.
Chapter XVI. In order to forearm the orthodox against the stratagems of the Arians, St.
Chapter XVII. An objection based on St. Stephen's vision of the Lord standing is disposed of, and from the prayers of the same saint, addressed to the Son of God, the equality of the Son with the Father is shown.
Book IV.
Chapter I. The marvel is, not that men have failed to know Christ, but that they have not listened to the words of the Scriptures.
Chapter II. None can ascend to heaven without faith; in any case, he who hath so ascended thither will be cast out wherefore, faith must be zealously preserved.
Chapter III. The words, “The head of every man is Christ…and the head of Christ is God” misused by the Arians, are now turned back against them, to their confutation.
Chapter IV. The passage quoted adversely by heretics, namely, “The Son can do nothing of Himself,” is first explained from the words which follow; then, the text being examined, word by word, their acceptation in the Arian sense is shown to be impossible without incurring the charge of impiety or absurdity, the proof resting chiefly on the creation of the world and certain miracles of Christ.
Chapter V. Continuing the exposition of the disputed passage, which he had begun, Ambrose brings forward four reasons why we affirm that something cannot be, and shows that the first three fail to apply to Christ, and infers that the only reason why the Son can do nothing of Himself is His Unity in Power with the Father.
Chapter VI. The fourth kind of impossibility (§49) is now taken into consideration, and it is shown that the Son does nothing that the Father approves not, there being between Them perfect unity of will and power.
Chapter VII. The doctrine had in view for enforcement is corroborated by the truth that the Son is the Word of the Father--the Word, not in the sense in which we understand the term, but a living and active Word.
Chapter VIII. The heretical objection, that the Son cannot be equal to the Father, because He cannot beget a Son, is turned back upon the authors of it.
Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning of existence, are considered and refuted, on the ground that whilst the Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is the beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence.
Chapter X. The objection that Christ, on the showing of St.
Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St.
Chapter XII. The comparison, found in the Gospel of St.
Book V.
Prologue.
Chapter I. How impious the Arians are, in attacking that on which human happiness depends.
Chapter II. Since it has been proved that the Son is true God, and in that is not inferior to the Father, it is shown that by the word solus (alone) when used of the Father in the Scriptures, the Son is not excluded; nay, that this expression befits Him above all, and Him alone.
Chapter III. To the objection of the Arians, that two Gods are introduced by a unity of substance, the answer is that a plurality of Gods is more likely to be inferred from diversity of substance.
Chapter IV. It is objected by heretics that Christ offered worship to His Father. But instead it is shown that this must be referred to His humanity, as is clear from an examination of the passage.
Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief.
Chapter VI. Wishing to answer the above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as the Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection.
Chapter VII. Objection is taken to the following passage: “Thou hast loved them, as Thou hast loved Me.
Chapter VIII. Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is shown by His words in which He addressed at one time the Father, at another the Lord.
Chapter IX. The saint meets those who in Jewish wise object to the order of the words: “In the name of the Father and of the Son and of the Holy Ghost,” with the retort that the Son also is often placed before the Father; though he first points out that an answer to this objection has been already given by him.
Chapter X. The Arians openly take sides with the heathen in attacking the words: “He that believeth on Me, believeth not on Me,” etc.
Chapter XI. We must refer the fact that Christ is said to speak nothing of Himself, to His human nature.
Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way.
Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an end to the blasphemous opinions of the heretics on this matter.
Chapter XIV. He continues the discussion of the difficulty he has entered upon, and teaches that Christ is not subject but only according to the flesh.
Chapter XV. He briefly takes up again the same points of dispute, and shrewdly concludes from the unity of the divine power in the Father and the Son, that whatever is said of the subjection of the Son is to be referred to His humanity alone.
Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of David: for they dare to limit Christ's knowledge. The passage cited by them in proof of this is by no means free from suspicion of having been corrupted. But to set this right, we must mark the word “Son.
Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. This is made plain by other words of our Lord and by a not dissimilar passage from Paul's writings. Other passages in which the same ignorance seems to be attributed to the Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know.
Chapter XVIII. Wishing to give a reason for the Lord's answer to the apostles, he assigns the one received to Christ's tenderness.
Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that the Son is inferior to the Father, then he declares it is not for him to measure the Son of God, since it was given to an angel--nay, perhaps even to Christ as man--to measure merely Jerusalem.
On the Mysteries.
Introduction.
Chapter I. St. Ambrose states that after the explanations he has already given of holy living, he will now explain the Mysteries.
Chapter II. What those who were to be initiated promised on entering the Church, of the witnesses to these promises, and wherefore they then turned themselves to the East.
Chapter III. St. Ambrose points out that we must consider the divine presence and working in the water and the sacred ministers, and then brings forward many Old Testament figures of baptism.
Chapter IV. That water does not cleanse without the Spirit is shown by the witness of John and by the very form of the administration of the sacrament. And this is also declared to be signified by the pool in the Gospel and the man who was there healed. In the same passage, too, is shown that the Holy Spirit truly descended on Christ at His baptism, and the meaning of this mystery is explained.
Chapter V. Christ is Himself present in Baptism, so that we need not consider the person of His ministers.
Chapter VI. Why they who come forth from the laver of baptism are anointed on the head; why, too, after baptism, their feet are washed, and what sins are remitted in each case.
Chapter VII. The washing away of sins is indicated by the white robes of the catechumens, whence the Church speaks of herself as black and comely.
Chapter VIII. Of the mystical feast of the altar of the Lord. Lest any should think lightly of it, St.
Chapter IX. In order that no one through observing the outward part should waver in faith, many instances are brought forward wherein the outward nature has been changed, and so it is proved that bread is made the true body of Christ.
Concerning Repentance.
Introduction.
Book I.
Chapter I. St. Ambrose writes in praise of gentleness, pointing out how needful that grace is for the rulers of the Church, and commended to them by the meekness of Christ.
Chapter II. The assertion of the Novatians that they refuse communion only to the lapsed agrees neither with the teaching of holy Scripture nor with their own. And whereas they allege as a pretext their reverence for the divine power, they really are contemning it, inasmuch as it is a sign of low estimation not to use the whole of a power entrusted to one.
Chapter III. To the argument of the Novatians, that they only deny forgiveness in the case of greater sins, St.
Chapter IV. St. Ambrose proceeds with the proof of the divine mercy, and shows by the testimony of the Gospels that it prevails over severity, and he adduces the instance of athletes to show that of those who have denied Christ before men, all are not to be esteemed alike.
Chapter V. The objection from the unchangeableness of God is answered from several passages of Scripture, wherein God promises forgiveness to sinners on their repentance.
Chapter VI. The Novatians, by excluding such from the banquet of Christ, imitate not indeed the good Samaritan, but the proud lawyer, the priest, and the Levite who are blamed in the Gospel, and are indeed worse than these.
Chapter VII. St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no part with Christ, Who wishes all men to be saved.
Chapter VIII. It was the Lord's will to confer great gifts on His disciples. Further, the Novatians confute themselves by the practices of laying on of hands and of baptism, since it is by the same power that sins are remitted in penance and in baptism.
Chapter IX. By collating similar passages with 1 Sam. iii. 25, St.
Chapter X. St. John did not absolutely forbid that prayer should be made for those who “sin unto death,” since he knew that Moses, Jeremiah, and Stephen had so prayed, and he himself implies that forgiveness is not to be denied them.
Chapter XI. The passage quoted from St. John's Epistle is confirmed by another in which salvation is promised to those who believe in Christ, which refutes the Novatians who try to induce the lapsed to believe, although denying them pardon.
Chapter XII. Another passage of St. John is considered. The necessity of keeping the commandments of God may be complied with by those who, having fallen, repent, as well as by those who have not fallen, as is shown in the case of David.
Chapter XIII. They who have committed a “sin unto death” are not to be abandoned, but subjected to penance, according to St.
Chapter XIV. St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent.
Chapter XV. Returning from this digression, St.
Chapter XVI. Comparison between the apostles and Novatians. The fitness of the words, “Ye know not what spirit ye are of,” when applied to them.
Chapter XVII. That gentleness must be added to severity, as is shown in the case of St.
Book II.
Chapter I. St. Ambrose gives additional rules concerning repentance, and shows that it must not be delayed.
Chapter II. A passage quoted by the heretics against repentance is explained in two ways, the first being that Heb.
Chapter III. Explanation of the parable of the Prodigal Son, in which St.
Chapter IV. St. Ambrose turns against the Novatians themselves another objection concerning blasphemy against the Holy Spirit, showing that it consists in an erroneous belief, proving this by St.
Chapter V. As to the words of St. Peter to Simon Magus, from which the Novatians infer that there was no forgiveness for the latter, it is pointed out that St.
Chapter VI. St. Ambrose teaches out of the prophet Isaiah what they must do who have fallen. Then referring to our Lord's proverbial expression respecting piping and dancing, he condemns dances.
Chapter VII. An exhortation to mourning and confession of sins for Christ is moved by these and the tears of the Church. Illustration from the story of Lazarus. After showing that the Novatians are the successors of those who planned to kill Lazarus, St.
Chapter VIII. In urging repentance St. Ambrose turns to his own case, expressing the wish that he could wash our Lord's feet like the woman in the Gospel, which is a great pattern of penitence, though such as cannot attain to it find acceptance.
Chapter IX. In what way faith is necessary for repentance. Means for paying our debts, in which work, prayer, tears, and fasting are of more value than money.
Chapter X. In order to do away with the feeling of shame which holds back the guilty from public penance, St.
Chapter XI. The possibility of repentance is a reason why baptism should not be deferred to old age, a practice which is against the will of God in holy Scripture.
Note on the Penitential Discipline of the Early Church.
Concerning Virgins.
Introduction.
Book I.
Chapter I. St. Ambrose, reflecting upon the account he will have to give of his talents, determines to write, and consoles himself with certain examples of God's mercy.
Chapter II. This treatise has a favourable beginning, since it is the birthday of the holy Virgin Agnes, of whose name, modesty, and martyrdom St.
Chapter III. Virginity is praised on many grounds, but chiefly because it brought down the Word from heaven, and hence its pursuit, which existed in but few under the old covenant, has spread to countless numbers.
Chapter IV. The comeliness of virginity never existed amongst the heathen, neither with the vestal virgins, nor amongst philosophers, such as Pythagoras.
Chapter V. Heaven is the home of virginity, and the Son of God its Author, Who though He was a Virgin before the Virgin, yet being of the Virgin took the Virgin Church as His bride.
Chapter VI. St. Ambrose explains that he is not speaking against marriage, and proceeds to compare the advantages and disadvantages of the single and married state.
Chapter VII. St. Ambrose exhorts parents to train their children to virginity, and sets before them the troubles arising from their desire to have grandchildren.
Chapter VIII. Taking the passage concerning the honeycomb in the Song of Songs, he expounds it, comparing the sacred virgins to bees.
Chapter IX. Other passages from the Song of Songs are considered with relation to the present subject, and St.
Chapter X. Finally, another glory of virginity is mentioned, that it is free from avarice.
Chapter XI. St. Ambrose answers objections made to the uselessness of his exhortations in favour of virginity, and brings forward instances of virgins especially in various places he mentions, and speaks of their zeal in the cause.
Chapter XII. It is very desirable that parents should encourage the desire for the virgin life, but more praiseworthy when the love of God draws a maiden even against their will.
Book II.
Chapter I. In this book St. Ambrose purposes to treat of the training of virgins, using examples rather than precepts, and explains why he does so in writing rather than by word of mouth.
Chapter II. The life of Mary is set before virgins as an example, and her many virtues are dwelt upon, her chastity, humility, hard life, love of retirement, and the like; then her kindness to others, her zeal in learning, and love of frequenting the temple.
Chapter III. St. Ambrose having set forth the Virgin Mary as a pattern for life, adduces Thecla as a model for learning how to die.
Chapter IV. A virgin at Antioch, having refused to sacrifice to idols, was condemned to a house of ill-fame, whence she escaped unharmed, having changed clothes with a Christian soldier.
Chapter V. The story of the two Pythagorean friends, Damon and Pythias, is related by St.
Chapter VI. St. Ambrose, in concluding the second book, ascribes any good there may be in it to the merits of the virgins, and sets forth that it was right before laying down any severe precepts to encourage them by examples, as is done both in human teaching and in holy Scripture.
Book III.
Chapter I. St. Ambrose now goes back to the address of Liberius when he gave the veil to Marcellina. Touching on the crowds pressing to the bridal feast of that Spouse Who feeds them all, he passes on to the fitness of her profession on the day on which Christ was born of a Virgin, and concludes with a fervent exhortation to love Him.
Chapter II. Touching next upon the training of a virgin, he speaks of moderation in food and drink, and of restraint upon the impulses of the mind, introducing some teaching upon the fable of the death and resurrection of Hippolytus, and advises the avoidance of certain meats.
Chapter III. Virgins are exhorted to avoid visits, to observe modesty, to be silent during the celebration of the Mysteries after the example of Mary.
Chapter IV. Having summed up the address of Liberius, St.
Chapter V. St. Ambrose, speaking of tears, explains David's saying, “Every night wash l my couch with my tears,” and goes on to speak of Christ bearing our griefs and infirmities.
Chapter VI. Having mentioned the Baptist, St.
Chapter VII. In reply to Marcellina, who had asked what should be thought of those who to escape violence killed themselves, St.
Concerning Widows.
Introduction.
Chapter I. After having written about virgins, it seemed needful to say something concerning widows, since the Apostle joins the two classes together, and the latter are as it were teachers of the former, and far superior to those who are married.
Chapter II. The precepts of the Apostle concerning a widow indeed are laid down, such as, that she bring up children, attend to her parents, desire to please God, show herself irreproachable, set forth a ripeness of merits, have been the wife of one man.
Chapter III. St. Ambrose returns to the story of the widow of Sarepta, and shows that she represented the Church, hence that she was an example to virgins, married women, and widows.
Chapter IV. By the example of Anna St. Ambrose shows what ought to be the life of widows, and shows that she was an example of chastity at every age.
Chapter V. Liberality to the poor is recommended by the example of the widow the Gospel, whose two mites were preferred to the large gifts of the rich.
Chapter VI. Naomi is an instance of a widow receiving back from her daughter-in-law the fruits of her own good training, and is a token that necessary support will never fail the good widow.
Chapter VII. By the example of Judith is shown that courage is not wanting in widows; her preparation for her visit to Holofernes is dwelt upon, as also her chastity and her wisdom, her sobriety and moderation.
Chapter VIII. Though many other widows came near to Judith in virtue, St.
Chapter IX. To an objection that the state of widowhood might indeed be endurable if circumstances were pleasant, St.
Chapter X. St. Ambrose returns again to the subject of Christ, speaking of His goodness in all misery.
Chapter XI. Having shown that the pretexts usually alleged for second marriages have no weight, St.
Chapter XII. The difference between matters of precept and of counsel is treated of, as shown in the case of the young man in the Gospel, and the difference of the rewards set forth both for counsels and precepts is spoken of.
Chapter XIII. St. Ambrose, treating of the words in the Gospel concerning eunuchs, condemns those who make themselves such.
Chapter XIV. Though a widow may have received no commandment, yet she has received so many counsels that she ought not to think little of them.
Chapter XV. St. Ambrose meets the objection of those who make the desire of having children an excuse for second marriage, and especially in the case of those who have children of their former marriage; and points out the consequent troubles of disagreements amongst the children, and even between the married persons, and gives a warning against a wrong use of Scripture instances in this matter.
Selections from the Letters of St. Ambrose.
Memorial of Symmachus, the Prefect of the City.
Epistle XVII: To Valentinian II.
The Memorial of Symmachus, Prefect of the City.
Epistle XVIII: To Valentinian, in Reply to Symmachus.
Epistle XX: To Marcellina as to the Arian Party.
Letter XXI: To Valentinian II., Declining Challenge of Auxentius.
Sermon Against Auxentius on the Giving Up of the Basilicas.
Letter XXII: To Marcellina on Finding the Bodies of SS. Gervasius and Protasius.
Letter XL: To Theodosius as to the Burning of a Jewish Synagogue.
Letter XLI: To Marcellina on the Same.
Letter LI: To Theodosius After the Massacre at Thessalonica.
Letter LVII: To Eugenius, Reproving Him.
Letter LXI: To Theodosius, After His Victory Over Eugenius.
Letter LXII: To Theodosius, Urging Him To Be Merciful.
Epistle LXIII: To the Church at Vercellæ.
Indexes
Index of Scripture References
Greek Words and Phrases
Index of Pages of the Print Edition
E.C.F. INDEX & SEARCH
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