Chapter XCII: Letter XCI: A GRACEFUL letter of affection (1)

AMBROSE TO HIS BROTHER CANDIDIANUS.

1. GREAT is the beauty of your language, but that of your love is still more apparent, for your letters manifest to me the bright colours of your mind, blessed and most dear brother. The Lord give you His Grace and Blessing, for in your letters I recognize your good wishes rather than my good deserts. For what merits of mine can equal such commendations as yours?

Love me, my brother, for I love you.

EPISTOLA V.
A.D. 380.

(See page 19.)

SENTENTIAM abs se in causa Indiciæ latam defendens, Syagrii
judicium arguit, quod legitima in eo forma non servata sit.
Maximum tragœdiæ auctorem apud se non comparuisse: Syagrium
inspectionem virgini contumeliosissimam decrevisse, cum alia,
unde judicari virgo debeat, suppetant: inspectionem incertam
atque inutilem; aliud enim obstetricum officium esse; non ergo
hac ratione causam decidendam; præsertim cum peperisse diceretur
Indicia. In quibus inspectio sit toleranda. Syagrium vanam
afferre excusationem: Maximum vere accusatorem esse. Postremo
accusatione ac testibus rursus vituperatis, refertur Marcellinæ
aliarumque pro Indicia testimonium, post quod judicium
Ambrosianum subjicitur.

AMBROSIUS SYAGRIO.

♦1. PROSPICIENDUM esse ne de nostro obloquantur judicio carissimi nostri Veronenses, propriis texuisti litteris. Non arbitror fore, certe non solent. Aut si obloquantur, de quo obloqui soleant haud dubie liquet: cum exasperati huc veniant, pacifici ad te revertantur; præsertim cum hoc judicium nostrum cum fratribus et consacerdotibus nostris participatum processerit: tu autem sine alicujus fratris consilio hoc judicium tibi solus vindicandum putaris; in quo tamen ante judicium præjudicium feceris, ut puellam Zenonis sanctæ memoriæ judicio probatam, ejusque sanctificatam benedictione, post tot annos, sine auctore criminationis, sine accusatore, sine professore delationis, in periculum reatus deducendam arbitrare: cui invidia esset a vanis, ab hæreticis, ut ipsi volunt, a turpibus personis conflata per scelus, per avaritiam, per intemperantiam, quærentibus proprii libertatem flagitii; ab iis postremo qui domo ejus ejecti atque eliminati forent, quod discolora opera subtexerent, quam prima fronte suæ professionis prætenderant.

Sidenote: S. Matt. xviii. 16.

2. Hujusmodi accusatores, hujusmodi testes in tuo constituebas judicio, qui neque accusare audebant, neque delationis se nexu obligare; atque ita inspectioni adjudicandam constituebas virginem, quam nullus argueret, nullus deferret. Ubi hæc cognitionis solemnitas? Ubi talis judicandi formula? Si leges publicas interrogamus, accusatorem exigunt: si Ecclesiæ; _Duobus_, inquit, _et tribus testibus stat omne verbum_: sed illis testibus qui ante hesternum et nudiustertius non fuerint inimici; ne irati nocere cupiant, ne læsi ulcisci sese velint.

Sidenote: Hist. of Sus. 34 sqq.

3. Inoffensus igitur affectus testium quæritur; ita tamen ut accusator prius in medium procedat. Ipsi illi presbyteri Judæorum manus suas prius supra caput imposuerunt Susannæ, et accusationem professi sunt, et pariter addiderunt testimonii auctoritatem, quam imprudenter populus sub errore positus acceperat: sed divino judicio per prophetam retexit et redarguit omnipotens Deus; ut liqueret omnibus eos velle invidiam præseminare adversum innocentis periculum, qui deficerent accusationis argumento, et firmamento probationis, conjicientes videlicet quod si præoccupatis vulgi auribus invidia mentem incesseret, præjudicium examinandæ veritatis inferret. Etenim cum audita præveniunt, aurem obstruunt, animum occupant; ne probatio desideretur, ut rumor pro convicto teneatur crimine.

4. Nos igitur accusatorem exegimus, et auctorem totius scenæ Maximum perurgendum arbitrati sumus. Verum ille accusationem, quam studio informaverat, verbo detulerat, deseruit professione; et tamen affectu urgebat, arte exsequebatur, sed fugiebat nomine, quod diffideret probationi. Denique sparsis rumoribus, sed etiam epistolis compositis et destinatis, quæsivit acerbare invidiam delationis: sed nequaquam opprimi potuit integritas et circumveniri. Nam si habuisset probationes, numquam inspectionem tua sententia flagitavisset.

5. Quid igitur sibi velit, et quo spectet quod obstetricem adhibendam credideris, non possum advertere. Itane ergo liberum erit accusare omnibus, et, cum probatione destiterint, patebit ut genitalium secretorum petant inspectionem, et addicentur semper sacræ virgines ad hujusmodi ludibria, quæ et visu et auditu horrori et pudori sunt? Denique non minima etiam in tuis litteris tentatæ expressionis verecundia est. Quæ ergo sine damno pudoris in alienis auribus resonare non queunt, ea possunt in virgine sine ejus tentari verecundia?

6. Invenisti tibi vile mancipium, procacem vernulam, cur non abutaris pudibundo ministerio, et exponas ejus modestiam; cum præsertim nihil sanctius in virgine sit, quam verecundia? Non enim sacra virgo ut corpore tantummodo integra sit quæritur, et non ut in omnibus ejus inoffensus maneat pudor. Virgo Domini suis est nixa fulcris ad sui probationem, nec alienis dotibus eget; ut se virginem probet: et nec abditorum occultorumque inspectio, sed obvia omnibus modestia adstipulatur integritati. Non placet Deo, quam non suorum gravitas morum probat: non probatur Domino, quæ unius obstetricis indiget testimonio, quod plerumque quæritur pretio. Ea ergo tibi locuples videtur ad fidem, quæ et redimi et falli potest; ut excuset ream, et crimen tegat, aut nesciat, et non possit flagitium deprehendere?

7. Neque vero illud justum arbitror, quod tuis comprehendisti litteris, quia nisi inspecta fuerit, integritas periclitetur, et incerto sui fluctuet. Ergo omnes quæ inspectæ non sunt, periculum subierunt pudoris? Ergo et quæ nupturæ sunt, prius inspiciantur, ut nubant probatiores? Ergo et quæ velandæ sunt, prius subjiciendæ sunt hujusmodi adtrectationi; non enim visitantur, sed adtrectantur: et rectius secundum tuam sententiam inspicitur non probata, quam consecrata.

8. Quid, quod etiam ipsi archiatri dicunt non satis liquido comprehendi inspectionis fidem, et ipsis medicinæ vetustis doctoribus id sententiæ fuisse? Nos quoque usu hoc cognovimus, sæpe inter obstetrices obortam varietatem, et quæstionem excitatam; ut plus dubitatum sit de ea, quæ inspiciendam se præbuerit, quam de ea quæ non fuerit inspecta. Siquidem et proximo id comperimus exemplo: nam quædam conditionis servilis Altini inspecta et refutata, postea Mediolani non meo quidem jussu, sed Nicenti ex tribuno et notario domini vel patroni sui voluntate visitata est a peritissima et locupleti femina hujusmodi artis; et cum simul ista suppeterent, ut neque paupertas obstetricis suspectam faceret fidem, neque indocilitas imperitiam, tamen adhuc manet quæstio.

9. Quid profuit igitur eam inspici, cum damnatio maneat? Nam ut quisque voluerit, aut imperitam medicam, aut redemptam asseret; ita sine effectu ullo injuria inspectionis est. Quid deinde fiet? Quotiescumque emerserit, qui non credat, toties virgo adtrectabitur? Nam si umquam se visitandam abnuerit, secundum adsertionem tuam de crimine confitebitur. Et facilius est ut refutet, quod numquam fecerit, quam quod fecerit. Variabuntur igitur obstetrices, ne suspectæ aliqua repetatur gratiæ. Erit itaque inter plures, quamquam paucarum etiam in magnis urbibus hic usus medendi sit, erit, inquam, vel malevola, vel imperita, quam pudoris claustra prætereant, et per imperitiam integro notam affigat pudori. Vides in quod periculum inducas virginalem professionem, dum obstetricem adhibendam putas; ut jam non solum verecundiæ suæ dispendio, sed etiam obstetricis incerto periclitetur.

Sidenote: Gen. xxxv. 17.

Sidenote: Ib. xxxviii. 27.

Sidenote: Ex. i. 15 sqq.

10. Nunc consideremus quod obstetricis officium sit. Legimus etiam in veteri Testamento obstetrices, sed non inspectrices; denique ad parturientes ingrediebantur, non ad virgines; ut partus susciperent, non ut pudorem examinarent. Unde et obstetrices dictæ, eo quod obsistant dolori, vel certe pignori, ne laxatis uteri genitalibus claustris, in terram defluat. Secundo et tertio loco in Scripturis invenimus obstetrices adhibitas: sed ubique partui, nusquam inspectioni. Primo ubi Rachel parturit, deinde ubi Thamar parit, tertio ubi necandos mares Pharao mandat Hebræorum obstetricibus; quando responderunt illæ, non eo more Hebræas feminas parere, quo pariunt Ægyptiæ: sed Hebræas prius parere, quam introeant obstetrices ad eas. Qui locus ut superiori utilis ad Hebræorum salutem; ita reliquo confragosus ad obstetricum fidem, quæ didicerunt mentiri pro salute, et fallere pro excusatione.

11. Quid igitur suspecta et dubia captamus; cum majora sint alia examinandæ veritatis documenta et testimonia, in quibus expressiora insignia vel temerati pudoris sint? Quid enim est quod magis publicum sit, quam offensa pudoris, et defloratio virginitatis? Nihil profecto quod magis se prodat, quam castitatis dispendium. Tumescit alvus, et incedentem fœtus sui onera gravant; ut prætermittamus alia, quibus se vel tacita prodit conscientia.

Sidenote: Gen. iii. 16.

Sidenote: Isa. xiii. 8, 9.

12. At forte sterilitatis obtentu abscondi in aliquibus possit flagitium. Hic vero cum editus partus et expositus, vel necatus, (dum invidiæ magis, quam probationi consulitur,) dissipatus sit per aures universorum, strangulata est libertas calumniarum, si peperit. Nempe Veronæ fuit, visebatur frequenter a virginibus et mulieribus; in honore enim semper erat. Visebatur et a sacerdotibus propter pudicitiæ reverentiam, et gravitatis speculum. Quomodo ergo potuit occulere crimen, quod se vel specie sui proderet? Quomodo texit uterum? Quomodo non refugit adspectum mulierum, oculos salutantium? Quomodo parturiens vocem repressit? Sed hoc non patitur dolor: denique Scriptura hos maximos dicit dolores, qui sunt parturientis. Sic enim inquit, Dies Domini subito venit, et improvisus adest, ut dolor partus, qui intercludit omnia effugia delitescendi.

Sidenote: S. Luke i. 24.

Sidenote: S. Matt. i. 18.

13. Hæc est verior documentorum fides, quam erubescunt et mulieres. Denique Elizabeth occultabat se mensibus quinque; eo quod sterilis conceperat in senectute. His signis et ipsa Mariæ virginitas apud ignaros mysterii probri suspectabatur. Unde et Joseph, cui desponsata erat Virgo, suspectum habebat vitium, dum adhuc nesciret Dominicæ incarnationis sacramentum.

14. Quid ergo, negamus inspiciendas virgines? Interim quod nusquam legerim, non adstruo, nec verum arbitror. Sed quia pleraque ad speciem facimus, non ad veritatem; et erroris gratia complura frequenter prætendimus, (sunt enim qui nesciant recte facere, nisi metu pœnæ,) relinquamus hoc illis, quas non verecundia revocat a lapsu, sed solus injuriæ deterret metus: apud quas nulla cura pudoris et castitatis gratia, sed pœnæ timor est. Relinquamus vernaculis, quibus formido est deprehendi magis, quam peccasse. Absit a virgine sacra, ut obstetricem noverit: partus putatur, et remedium doloris ducitur, non examen pudoris. Relinquamus etiam illis, si quæ gravibus appetitæ calumniis, oppressæ testimoniis, strangulatæ argumentis, ad id confugiant, ut se offerant inspectioni, quo vel corporis probetur custodia; si tamen deprehendi potest, in quibus nutat pudoris gratia, et disciplina integritatis. Male tamen se habet causa, ubi potior est carnis quam mentis prærogativa. Malo morum signaculo, quam corporis claustro virginitatem exprimi.

15. Jam illud præclarum, quod scripsisti insinuatum tibi a quibusdam quod nequaquam tibi communicarent, si eam sine visitatione suscipiendam crederes. Ergo judicandi accepisti formulam. Quales illi, qui volunt præscribere sacerdotibus quid sequi debeamus? Liberavimus itaque te a cognitionis gravissimæ necessitate, ne necesse haberes formulam mandatam exsequi. Quid nobis futurum est, qui eorum studiis non obtemperavimus?

Sidenote: S. Luke i. 28.

Sidenote: Hist. of Sus. 15 sqq.

16. Sed tamen scio illic plerosque esse, qui timeant Dominum. Nam et hic vidimus dudum, et illic esse comperimus, qui compositam hanc querantur calumniam: quos aiunt eo offensos favisse Maximo, quod ista virgo non circumeat domos, nec eorum matronas salutet atque ambiat. Quid igitur fiet, quomodo tanto eam exuemus crimine? quomodo persuadebimus ut cultus adsumat novos, suos exuat? Grave flagitium virginem intra secreta domus degere, claudi penetralibus suis! Sic certe lectio docet Mariam domi repertam, cum ad eam Gabriel Archangelus venisset. Susanna fugiens turbarum inducitur. Denique cum se lavaret, paradisum claudi jubebat. Quid autem præstantius, (præsertim in virgine, cujus ♦præcipuum opus verecundia,) quam secretum? quid tutius secreto, et ad omnes actus expeditius? Munia enim pudoris induit, non concursationis. Sed de aliis videro, tuæ nunc mihi respondendum epistolæ est.

17. Te miror, frater, qui tantopere defendas Maximum non fuisse accusatorem, sed parentis dolore doluisse invidiam sparsi rumoris; cum ille se inimicum et adversarium litigatorem, proposito jam jurgio, negare non potuerit adversus sacram virginem judicia adtentavisse: muroque interjecto, discretas ædes uxoris suæ ac virginis, divisam germanitatis inter sorores societatem; aliaque, quibus doleret quod virgo in agro affinitatis suæ refugisset consortium. Quomodo ergo non accusator, qui affectum accusatoris jamdudum exercuit, qui sermone suo accusationem detulit, aures tuas implevit clamore, et testes auditionis deduxit, cognitionem poposcit?

18. Quamlibet argumentatus, negare non potuisti quod ad Indiciam scripseris, quoniam Maximus seu impulsu aliorum, seu dolore proprio crimen grave detulerit. Sola hæc epistola satis est ad accusationis testimonium; neque enim te ego tuis ad me datis litteris urgendum putavi, sed iis lectis quas ad virginem dederas, adverti diversum esse, quod ad me scripseras: et tamen cum epistola tuæ sibi non convenirent, consulendum te, non arguendum putavi. Quid igitur sibi vult illa argumentatio, quia illud detulerit, quod ad me scripseras, delatam videlicet eam in turpi crimine; ita ut editum et obrutum partum dici adserat? Quasi vero istud ad Indiciam, non ad me scripseris. Illa ubi audivit litteris tuis Maximum subduci accusationi, litteras tuas protulit, quibus eum criminis delatorem probavit: ad me datas non legerat, nec quid haberent, sciebat.

Sidenote: 1 Kings xxi. 10.
Hist. of Sus. 15 sqq.
S. Matt. xxvi. 59, 60.

19. Ego autem exhorrui a primo calumniam, quia advertebam non crimen intendi, sed injuriam virginis desiderari, cujus inspectio et visitatio postulabatur, non aliquod flagitium deferebatur. Quis enim istud a principio fraude compositum nequaquam sibi congruere et convenire non arbitraretur? Cucurrisse mulieres viles ad monasterium, jactasse partum virginis, et necem pignoris, de monasterio rumorem per populos sparsum, eumque affluxisse in aures novi affinis Maximi, ab ipso interpellatum episcopum, dimissas eas quæ dixisse ferebantur, atque in fugam coactas, ut apud nos patuit: eos qui audisse se dicerent, ad Ecclesiam vocatos prodisse Renatum et Leontium, duos illos iniquitatis viros, quos apposuit Jezabel, redarguit Daniel, subornavit Judæorum populus; ut auctorem vitæ suæ falso appeterent testimonio. Qui tamen cum simul composuissent flagitium, simul ingressi essent viam, et ne quid præteream a juncti Maximo, comitantibus, ut dixit Leontius, iis qui illum rumorem sparserant; tamen ubi in meo adstiterunt judicio, cum primo de origine causæ quærerem, diversa et distantia prompsere, non locorum separati, sed mendaciorum divortio.

20. Cum igitur sibi ipsi non convenirent, Mercurium et Leam vilissimæ conditionis et detestabilioris nequitiæ personas amandavissent, aufugisset Theudule, non ignara objiciendi sibi facinoris, quod ante lectum Renati sola cubitavisset, ancilla præesto esset alia, quæ stupro ejusdem Renati se diceret coinquinatam; die ipso, qui dictus erat cognitioni, subtraxerunt se episcoporum conventui; licet etiam pridie subito se profecturos idem Renatus clamaverit.

21. Unde ego judicio præscripsi diem, et tamen nullo accusante, nullis testimoniis perurgentibus, insinuavi sanctæ sorori quod peteres coram ipsa inspici et visitari memoratam virginem. At illa sancte inspectionem quidem recusavit, sed testimonium non declinavit, dicens nihil se in Indicia comprehendisse, nisi quod esset virginalis pudoris et sanctitatis: habitasse eam Romæ in domo nostra, nobis absentibus, nulli eam se vitiorum familiaritati dedisse, optare cum ea sibi a Domino Jesu partem reservari in regno Dei.

22. Paternam quoque filiam nostram interrogavi, quod ab ea numquam soleat discedere, cujus caritas vitæ hujus testimonium est. Itaque etsi quod injurata diceret, fidei sacramento conferendum foret; sub obstestatione tamen professa est alienam criminis quo appetebatur, nec quidquam in ea scire se bonæ vacuum conversationis.

23. Nutricem quoque liberæ conditionis interrogavimus, cui et status haudquaquam degeneri servitio obnoxius libertatem vera fatendi daret, et fides atque ætas ad veritatem adstipularetur, et officium nutricis ad cognitionem secreti. Ea quoque nihil se indecorum vidisse, nihil sibi quasi parenti commissum a virgine aliqua dignum reprehensione.

24. His moti, Indiciam inoffensi virginem muneris pronuntiavimus: Maximum autem et Renatum et Leontium ita involvit sententia, ut Maximo, si errorem emendaret, spes reditus reservaretur; Renatus autem et Leontius excommunicati manerent, nisi forte probata sui pœnitentia, et hujus facti diuturna deploratione, dignos se præberent misericordia. Vale, frater, et nos dilige; ♦quia nos te diligimus.

EPISTOLA VI.
A.D. 380.

CUM Syagrio quod Indiciam contumeliosæ inspectioni sententia
sua addixisset, Ambrosius amice expostulat; eique atrocissimam
ultionem, quam Israelitæ ob violatam in levitæ uxore castitatem
repetiverunt, ante oculos ponens, totam rei seriem eleganter
describit.

AMBROSIUS SYAGRIO.

1. QUÆ sint in nostro judicio decursa, comperta retines; et ideo nunc quasi animæ portionem convenio meæ, habens apud te pro castitatis contumelia familiarem et dolentem querelam. Itane oportuit inoratam atque inauditam virginitatis causam adjudicari, ut non possit absolvi? Hoc est, nisi sua injuria, nisi ab honesto pudore traducatur ad indecoram sui corporis oblationem, grande videlicet relatura sui testimonium, ut exponatur ludibrio, et procacitatis notetur. Hanc igitur prærogativam detulisti integritati, hujusmodi honorificentiam, qua se lacessiri aut invitari gaudeant, quæ hoc munus recipiendum putant; ut amittant libertatem communis adsertionis, nec se jure tueantur vel sanctæ legis, vel publico, ut non accusatorem exigat, non arcersitorem urgeat: sed impudentiam solam induat, ac sese projiciat ad injuriam?

Sidenote: Judg. xx. 1 sqq.

Sidenote: Ib. 47.

2. Non ita majores nostri despicabilem habebant castimoniam, cui tantum deferebant reverentiæ, ut bellum adversum temeratores pudicitiæ suscipiendum putarent. Denique tantum fuit ultionis studium; ut omnes tribules de Benjamin tribu extinguerentur, nisi sexcentos qui bello reliqui forent natura editioris loci defendisset; sic enim lectionis divinæ serie expressum tenetur, cujus tenorem recensere congruit.

Sidenote: Ib. xix. 1 sqq.

3. Levites vir animo major quam opibus, habitabat in partibus montis Ephræm; ei quippe tribui sortito obtigerat locus in possessionem terræ datus pro funiculo hereditatis. Is sibi accepit jugalem de Juda Bethleem. Et ut se habent prima copularum exordia, ardebat juvenculam immodica animi cupiditate: simul quia similibus ejus non fungebatur, exardescebat magis magisque possessione, atque immane quantum exæstuabat. Unde quia nihil referebatur ex parte adolescentulæ, vel levitate amoris, vel vi doloris, quod haud quaquam mercede pari secum decerneret, cum eadem expostulabat. Hinc frequens jurgium: quo mulier offensa, claves remisit, domum revertit.

Sidenote: Judg. xix. 3 sqq.

4. At ille amore victus, qui quod speraret non habebat aliud; cum quartum jam mensem fluere cerneret, eo contendit, fretus quod consilio parentum emolliretur animus adolescentulæ. Occurrit pro foribus socer, generum introduxit, filiam reconciliavit; et ut lætiores dimitteret, triduo tenuit, quasi repararet nuptias: ac volenti abire, quartum quoque diem comperendinavit, prætenta humanitatis specie, moras innectendo. Pari modo cum etiam quintum diem vellet adjungere superioribus, et jam novæ deessent causæ morandi, paterno tamen affectu retinendæ filiæ desiderium non deforet, promissam profectionis copiam distulit in meridiem ut viam cibo curati adorirentur. Post epulas quoque volens dilationem adtexere, eo quod jam vesper appropinquaret, generi precibus, ægre licet, tamen adquievit.

Sidenote: Ib. 10 sqq.

5. Ille iter suum perrexit lætus animi, quod dilectam sibi recuperavisset. Qui uno comitati servulo, cum jam declinaret dies, festino viam celerabant gradu. Mulier vehebatur jumento, viro nullus sensus laboris, qui fructu desiderii, simul et vario mulieris ac vernaculi sermone viam levaret. Denique ubi Hierosolymam appropinquarunt, quæ triginta stadiis aberat, quam tunc temporis Jebusæi tenebant; suggessit puer deflectendum in civitatem, quia sub noctem suspecta essent etiam illa, quæ tutiora sunt, cavendaque tenebrarum ambigua; maxime quia locorum incolæ non essent de filiis Israel. Et ideo prævertendum ne quid adversa studia gerentes insidiarum inferrent, obscuro noctis dolum quærentibus ad perpetrandum facinus satis opportuno. Sed domino ejus haudquaquam placuit sententia, ut inter alienigenas hospitio succederent; cum Gaba et Rama non longe abessent civitates Benjamin. Itaque prævalens sententia, posthabuit servuli suggestionem; quasi ex conditione consilium æstimaretur, et non consilio quamvis infima conditio allevaretur. Et jam sol in occasu erat: denique vix occurrit, cum jam urgeretur vespere in civitatem succedere.

Sidenote: Judg. xix. 15 sqq.

6. Gabaonitæ incolebant locum, inhospitales, immites, intolerabiles; omnia tamen tolerabiliores, quam si aliquem hospitio recepissent. Denique commodius huic viro levitæ cesserat, si in Gabaa hospitium non reperisset. Verum ne quid deesset offensionis, primo ingressu diversorium non reperit: et cum in publico situs, alienam misericordiam imploraret, offendit advenientem ex agro senem, quem vesper ex opere agresti compulit nocte decedere. Et cum esset ei conspicuus, rogatus quo iret, et unde adventaret, respondit: De Bethleem Juda revertor, contendo ad montem Ephræm, et mulier est mecum: sed ecce huc diverti, et nemo est qui hospitio recipiat, et requiescendi usum ministret. Non quo cibi aut potus sibi, aut pecori pabulorum esset indigentia, sed tecti hospitio prohiberentur: præsto esse illa, nudum tecti hospitium desiderari. Ad ea senior benigne satis et placide: Pax, inquit, tibi: et succede hospes pariter et civis; nam et mihi origo de montis Ephræm partibus, et hic hospitalis habitatio: sed tempore diuturno incolatus sedes fundavit. Itaque receptos domicilio ministerio sui et subsidiis hospitalibus juxta fovit.

Sidenote: Ib. 22.

7. Hortabatur ad lætitiam senior, et frequentioribus provocabat poculis, ut vino aboleret curarum oblivia; cum subito circumsistunt eos Gabaonitæ, juvenes ad omnem projecti libidinem, nihil pensum ac moderatum habentes: quos forma mulieris illexerat, et in omnem amentiam præcipitabat; capti enim ejus decore, et per senectutem hospitis, atque infirmitatem subsidii, accepta spe potiundi, poscunt mulierem, et pulsant januam.

Sidenote: Ib. 23, 24.

8. Itaque egressus senior rogabat eos, ne hospitales mensas turpi flagitio fœdarent, et reverendum jus etiam indomitis barbararum gentium nationibus violandum arbitrarentur: contribulem illum sibi, Israelitem virum legitimi thori subnixum copula non sine indignatione cælestis arbitri tanta affici contumelia. Quod ubi parum procedere advertit, esse sibi filiam virginem adjecit, illam se offerre majore parentis dolore, sed minore gratiæ hospitalis dispendio: publicum flagitium privato dedecore tolerabilius habere. At illi exagitati æstu furoris, et inflammati incentivo libidinis, eo amplius ardebant formam juvenculæ, quo magis negabatur. Et justitiæ exsortes ridebant verba æquitatis, filiam senis, quia minore invidia sceleris offerebatur, despectui habentes.

Sidenote: Judg. xix. 25 sqq.

9. Itaque cum piæ nihil proficerent preces, et seniles frustra hospes manus tenderet, desperato præsidio, rapitur mulier, et per totam noctem injuriæ impletur. At ubi lux finem intemperantiæ dedit, januam hospitalem repetit, non quo viri conspectum exposceret, quem magis declinandum putaret, contumeliæ pudore miserabilis: sed ut affectum viro referret, quæ castitatem amiserat, et contumeliæ suæ funus lamentabili specie ante januam hospitalem exponeret. Egressus itaque levita, cum jacentem invenisset, arbitratus quod verecundia vultum nequaquam adtollere auderet, consolari cœpit: quia non voluntate, sed invita tantæ injuriæ succubuisset: hortari adsurgere, et secum repetere domum. Sed ubi nullum responsum referebatur, quasi quiescentem majore voce e somno excitare.

Sidenote: Ib. 28.

Sidenote: Ib. 20 sqq.

10. Verum ubi mortis supremæ patuit fides, impositas jumento reliquias domum pertulit, et divisos artus mulieris in partes duodecim misit per singulas tribus Israel. Quo commotus universus populus convenit in Massephat, atque ibi querela per levitam cognita, omnes in bellum exarsere, statuentes neminem virorum fas esse in tabernaculum succedere, priusquam de tanti sceleris auctoribus ultio capesseretur. Animis itaque ruebant in prælium; sed consilium prudentiorum prævertit sententiam, non temere confligendum bello cum civibus, sed prius verbis experiendum de flagitio, et decernendum conditionibus pro delictis: neque justum videri, ut paucorum sceleris pretium ad omnes perveniret, et privata adolescentium peccata statum salutis publicæ labefactarent. Itaque miserunt viros, qui denuntiarent Gabaonitis, ut tanti reos flagitii offerrent: sin autem, cognoscerent non minoris esse criminis tantum facinus defendisse, quam exercuisse.

Sidenote: Judg. xix. 15 sqq.

11. Verum illis superba referentibus, consilia pacis bello mutata. Neque primo aut secundo conflictu cum plurimi a paucis afflictarentur, cedendum Israelitæ adversis præliis æstimarunt; quadringenta enim millia virorum bellantium adversum vigintiquinque millia Benjamin tribus, et septingentos Gabaonitas expertos belli juvenes decertabant. Et cum sinistra sorte duo sibi jam cecidissent prælia; animi tamen promtus haudquaquam deposuit Israel vincendi fiduciam, et ulciscendi præsumtam spem.

Sidenote: Ib. 26 sqq.

12. Sed quia causa numeroque præstantiores, inferiores pugnæ eventu pedem retulerant, divinam offensam rati, jejunio et fletu maximo reconciliationem gratiæ cœlestis affectavere. Itaque orata Domini pace, acriores in bellum revertuntur; ut pote quibus oraculum animos dederat, spem accumulaverat. Et simulato a fronte quod cederetur, ac dispositis per noctem insidiis a tergo urbis, in qua locata erat manus hostium; dum hi cedunt, et illi sectantur, invadendi urbem vacuam facta copia, et mox admoto statimque adulto incendio, flammarum fragor atque æstus furens captæ urbis speciem manifestarunt. Quo et suis fracti animi, et erecti hostium. Nam et Benjamin viri clausos se et circumventos rati, priusquam a tergo invaderentur, dispergere sese, atque in desertum fugere cœperunt; et contra Israel gemino agmine urgere eos, ac palantes persequi.

Sidenote: Ib. 35 sqq.

13. Cæsa itaque ♦vigintiquinque millia, id est, omnes fere de viris Benjamin, præter sexcentos, qui arrepto scrupeæ rupis munimento, partim loci ingenio et subsidio naturæ, partim desperatione victoribus terrori fuere. Nam secundæ res cautionis admonent: in adversis ultio pro victoria habetur. Nec feminarum numerus tanti discriminis exsors fuit: sed omnis tribus Benjamin muliebris sexus cum pueris et puellis, omnique ætate gladio aut igne extinctus; sacramentumque additum, ne quis tribus illius viro filiam suam in uxorem daret, quo reparandi nominis omnis aboleretur successio.

Sidenote: Ib. xxi. 2, 3.

14. Belli finis simul atque iræ factus, et furor in pœnitentiam vertit: armisque positis, in unum convenientes viri Israel fleverunt fletum magnum, et celebrarunt jejunium, dolentes unam tribum perisse ex fratribus, atque extinctam populi sui validam manum: jure quidem pro delicti pretio bellatum adversum propugnatores flagitiorum, sed misere in sua populum conversum viscera, et bello civili utrumque afflictum. Lacrymarum effusio movit passionem animi, et affectum perpulit, sævitiæ ratio successit: missique legati ad sexcentos illos Benjamin viros, qui per quatuor menses edito se præruptarum tuebantur rupium, aut deserti indigentia, quæ multitudini obsidentium periculo foret, deploraverunt communem illam ærumnam, quod illi contribules, isti cognatos et socios amisissent; sed tamen non penitus interceptam reparandæ tribus successionem, consulere se in medium quomodo et sacramenti fides sibi constet, et tribus una nequaquam a corpore avulsa intercidat.

Sidenote: Judg. xxi. 4 sqq.

15. Altari itaque posito, reconciliationis et pacis oblatum sacrificium. Et quia Jabis Galaad populus erat pœnæ et maledicto obnoxius, (obstrinxerat enim se omnis Israel magno sacramento, ut si quis non ascendisset cum eo ad puniendum flagitium, morte moreretur,) duodecim millia bellatorum directa: ut et viri omnes et mulieres ferro extinguerentur, solas virilis thori exsortes reservarent adolescentulas. Interfectis itaque omnibus Jabis Galaad, solæ virgines quadringentæ exitio ceterorum superfuerunt. Quas accipiens Israel, statuit viros Benjamin belli metum deponere, et in conjugium sibi sumere integras ævi juxta ac pudoris puellas: quibus et causa esset apud viros integra, quod nemo suorum adversum eos bellum susceperat: et caritatis gratia, quia propter eos supremo supplicio ereptæ forent. Hoc igitur modo quadringentis juvenibus quæsita copularum consortia sunt.

Sidenote: Ib. 16 sqq.

16. Sed quia ducenti numero supererant, quibus jugales deerant, iis quoque sine fraude sacramentorum consultum accepimus. Die festus in Silo quotannis celebrabatur. Ibi exsultare solitæ virgines, et choreas ducere in honorem religionis: aliæ præire matribus, et totum iter agmine viantum repleri. Dixit unus ex senioribus: Si ducenti illi tribus Benjamin viri intra vineas siti excubias tenderent, donec se omnis feminea turba effunderet, et surgentes ex vineis unusquisque quam occursus dederit, uxorem sibi vindicaret, fraudi id nequaquam futurum; populum etenim favere reparandæ tribus successioni, propter sacramentum impertire non posse filiarum suarum societatem: neque tamen contra sacramentum videri, si prohibendum non putaret; quia sacramento neque cogendi, neque prohibendi necessitas imposita videretur: illos sibi sine metu consulere oportere. Sane si puellarum parentes vindictam efflagitarent, partim prece, partim etiam retorquendo in ipsos invitæ culpam custodiæ, sese revocaturos; quia cum scirent Benjamin viros exsortes esse jugalium, cum filiabus processerint: dignam sane tribum jam non pœna, sed misericordia: satis dure sævitum in eos, et debellatam corporis sui partem: immoderatius exarsisse plebem, ut successionem domesticam extingueret, atque ex suis necaret: placere Deo non perire populo tribum, neque pro una muliere tam acerbe consuli.

Sidenote: Judg. xxi. 23.

17. Probaverunt consilium Israelitæ: exsequuti sunt viri Benjamin, et dispositi in vineis loco opportuno et tempore, plenas feminei agminis vias occupaverunt. Præbuit illis festum nuptiarum religionis solemnitas. Avulsæ de complexu patrum filiæ, tanquam in manum ab ipsis parentibus tradebantur, et velut pactam e gremio matris non abduci, sed prodire arbitrareris. Ita tribus Benjamin pene intercepta atque extincta brevi floruit, documentum exhibens, quod magno exitio sit insolentibus vindicta pudicitiæ, et læsæ castitatis ultio.

Sidenote: Gen. xii. 17.

18. Nec hoc solo loco, sed plerisque Scriptura hoc docet. Nam et in Genesi legimus exercitum quæstionibus regem Ægypti Pharao, quod Saram adtentavisset; et tamen alienam esse uxorem nesciebat.

Sidenote: S. Luke xx. 36.

19. Est igitur Domino castitatis tuendæ voluntas, quanto magis est defensandæ integritatis? Unde nulla debet virginibus sacris irrogari injuria; quæ enim non nubunt, et qui uxores non ducunt, habentur sicut Angeli Dei in cælo. Et ideo cœlesti gratiæ non inferamus corporalem contumeliam; quoniam potens est Deus, quem nec prævaricatio prætereat, et moveat accepti sibi muneris et consecratæ virginitatis acerba et gravis contumelia. Vale, frater, et nos dilige: quia nos te diligimus.

INDEX.

A

_AARON_
Called by God to the Priesthood, 373.
A pattern for Bishops and Priests, ib.
Took ♦precedence of Moses as Priest, 404.
Why he took the rings and ear-rings of the people, 373.
The meaning of his rod budding, 18, 270, 376.

_Abel_
Why his offering was accepted, 230.

_Abraham_
Ministered to his guests with his own hand, 3.
His belief silenced the superstition of his countrymen, 320.
The greatness of his faith, 456.
And trust in God, 349.
His ready obedience, 472.
How he saw Christ’s day, 423.
All Christians his children, 455.

_Absolution_
Follows on confession, 250.

_Abstinence_
The excellence of it, 366.
[See _Temperance_.]

_Abundantius_
Bp. of Trent, 33.
Condemns Palladius, 54.
(In p. 60. is called Bishop of Brescia.)

_Acholius_
Brought up in monastic life, 84.
Elected Bishop of Thessalonica by the clergy, at the wish of
the people, ib.
Ambrose writes a letter on his death, 80 &c.
Baptised Theodosius, 80.
Was present at the Council of Constantinople, ib.
Visited Ambrose when sick, 83.
Designated Anysius as his successor, ib.
Summoned to Constantinople on the question of Maximus’ claim
to the see, 77.

_Adam_
His fall, 304.
His greatness before his fall, 305.
Upheld himself till united to Eve, 317.
Before his fall was clothed with virtue, after it, was naked,
348.
Fasting would have saved him from this nakedness, 286.
The serpent that tempted him was sensual pleasure, 363.
Might have retained his original innocence, 434.
Fell through pride, ib.
His folly in hiding himself, 133.
Said to be buried on Golgotha, 423.

_Adoption_, the
Means Redemption, 231.
Begun now, perfected hereafter, ib.

_Æthiopians_
Practiced circumcision, 425.

_Africanus_
His victory over Hannibal appealed to by Ambrose, 102.

_Agnes_
Went gladly to her martyrdom, 247.

_Ahab_ poor
Naboth rich, 252.

_Alani_, the
Conquered by Valentinian, 179.

_Alexander_
A presbyter of Milan, 286.

_Alexander the great_
Calanus’ letter to, 246.

_Alexandria_
A church there burnt by the Gentiles and Jews, 263.
The Church of, in full communion with Milan, 73.

_Almachius_
Bp. takes part in the Council of Aquileia, 33, 61.

_Almon_, the river
Worship of Cybele connected with, 111.

_Alypius_
Ambrose replies to a letter of recommendation from, 476.

_Amantius_, Bp. of Nice
Takes part in the Council of Aquileia, 33, 60.
His condemnation of Palladius, 56.

_Ambrosia and Ambrosius_
Daughter and son of Eusebius, 333, 334.

_Ambrose_, Bp. of Milan
Alludes to his election as Bishop, 139.
To his endeavours to escape from undertaking the office, 379.
Praised in the Emperor’s letter about the Council of Aquileia,
34.
Celebrated the Holy Communion daily, 132.
Praises the Clergy who do not desert their duties, 74.
Devotes all his goods to the poor, 130.
Pays deference to the Emperors, but will not yield to them in
the cause of the Church, 143.
Pleads illness to Theodosius, 326.
Visited by Acholius in his sickness, 83.
Had purposed to be buried under the altar, where the relics of
Gervasius and Protasius were placed, 162.
Answers a letter from Gratian, and promises him a treatise on
the Holy Spirit, 2 &c.
Induced him not to listen to claims for the restoration of
heathen worship, 91.
Writes to Valentinian against the same claims, 87 &c.
Prevents a reply to ♦Symmachus’ memorial, 101.
Alludes to this in addressing Eugenius, 341.
Relates to his sister the persecutions of Justina, 128 &c.
His sermon on the giving up of the Basilica, 131.
Another sermon against Auxentius, 142 &c.
Introduces the Eastern chanting and singing of hymns, 156.
Refuses to have his dispute with Auxentius settled in the
Consistory before the Emperor, 137 &c.
Finds the relics of Gervasius and Protasius, 158.
His sermon on the subject, 159.
A second sermon on the same subject, 162.
Mentions the healing of a blind man, and other miracles, 158,
163.
Writes to the Bishops of Æmilia to settle disputes about the
time of keeping the Easter festival, 166.
Alludes to his first embassy to Maximus in behalf of Justina
and her son, 178.
Writes an account of his second embassy to Valentinian, 176 &c.
Warns Valentinian not to trust Maximus, 181.
Writes to Theodosius about the burning of the Synagogue at
Callinicum, 237 &c.
Preaches on the subject, 269 &c.
Prevails with Theodosius to withdraw his sentence, 279.
Replies to Siricius’ letter against Jovinian in the name of the
Council of Milan, 282.
Writes to Theodosius after the Massacre at Thessalonica, 324 &c.
Boldly bids him repent, 327.
Refuses to admit him to communion till he does, 328.
Writes to Theodosius on the death of Valentinian the 2nd, 331.
His letter on the dispute between Evagrius and Flavian as to
the succession to the see of Antioch, 336.
Writes to Eugenius, 341 &c.
Recounts his efforts against the restoration of heathen rights,
342.
Writes to the Church at Vercellae when troubled by disputes,
and unable to elect a Bishop, 357 &c.
Ambrose usually writes with his own hand, 312.
Mentions his Hexäemeron, 287.
His work on Paradise, 302.
Gives Vigilius an outline of the teaching he should give as
Bishop, 114.
Gives an account of his discussion with an Apollinarian, 306 &c.

_Ammianus_
One of the Bishops of Macedonia, 80.

_Anatolius_
One of the Bishops of Macedonia, 80.

_Angels_
Guard Christ’s servants, 146.
Are grieved to be ministers of vengeance, 227.

_Anna_
An example of the blessedness of widowhood, 285.

_Antioch_
Schism in the Church of, 71.
Synod of Capua deals with it, 336.

_Anysius_
Succeeds Acholius as Bishop of Thessalonica, 83.
Ambrose writes to him on his appointment, 85.

_Apame_
Concubine of Darius, 238.

_Aper_
A presbyter, subscribes the letter of the Synod of Milan to
Siricius, 287.

_Apollinarian heresy_
Alluded to, 78.
An account of Ambrose’s dealing with one who maintained it,
306 &c.
That Christ was perfect God and perfect Man to be maintained
against them, 316.

_Apostles_
First-fruits of the Lord, 230, 231.
Enlightened to interpret Holy Scripture, 188.

_Apostles’ Creed_
Mentioned, 284.

_Aquila_
His version mentioned, 431.

_Aquileia_, Council of
Its Acts, 32–61.
The occasion of it, 31.
Its letter to the Bishops of Gaul, 61.
Letters to the Emperors, 62, 67, 70.

_Arabians_
Used circumcision, 425.

_Ariminum_, council of
At first condemned Arius, afterwards was misled, 141.
Called Christ a creature, 152.

_Arian heresy_
Refuted at the Council of Aquileia, 32–63.
A Church claimed for the Arians at Milan, 128.
The troubles arising thence, 129 &c.
S. Ambrose preaches against them, 143 &c.
Refuses to believe the ♦evidence of miracles, 165.
Called Christ a creature, 141.

_Arius_
Denied to the Son the titles given to the Father, 64.
His letter read at the Council of Aquileia, 51 &c.

_Ark of the Covenant_
Interpretation of, 18.

_Artemius_
A bishop at the Council of Aquileia, 33, 61.

_Athanasius_
His authority appealed to, 76, 79.

_Attalus_, a presbyter
Condemned by the Council of Aquileia, 65.
Signed the Nicene formula, 50.

_Auxentius_, Arian bishop at Milan
Challenges Ambrose to ♦arbitration, 137.
Ambrose will meet him in a Synod, 141.
Preaches against him, 143 &c.
Auxentius came from Scythia, 157.
Formerly called Mercurianus, ib.
Contemns Christian Baptism, 157.

_Avarice_
Perverts men’s judgments, 10.
[See _Covetous_.]

B

_BALAAM_
His history commented on, 319 &c.
His words prophetic of Baptism, 321.

_Balance_, the
Of God’s Judgment, 10.

_Baptism_
Is a death to sin, 321.
The complete redemption of the whole man, 429.
John baptised to repentance, Christ to grace, 157.
Typified by the Red sea, 115, 420.
Faith not sufficient without Baptism, 26.
The baptised should be dead to sin, 362.
Have died with Christ, and live again with Him.

_Baptistery_
S. Ambrose teaches in, 129.

_Barbatianus and Sarmatio_
Heretics who troubled the church of Vercellae, 360.
Disparaged strictness of life, 361.
Worse than Epicurus, 362.

_Basilica_
Those at Milan mentioned, 128, 136, 158.
Many burnt by Jews in the reign of Julian, 262.

_Bassianus, Bp. of Lodi_
Takes part in the Council of Aquileia, 33, 60.
His condemnation of ♦Palladius, 55.
Subscribes the letter of the Council of Milan, to Pope
Siricius, 287.

_Bassus, Bp._
340.

_Bauto_
An officer of rank under Valentinian, 177, 179, 342.

_Beershebah_
Meaning of, 383.

_Bethany_
Meaning of, 422.

_Bethlehem_
Meaning of, 414.
Mystical interpretation of, 416.

_Bishop_
The word Sacerdos often used of, 1.
Instructions for a newly elected, 5, 114.
Is the pilot of the Church, ib.
Should be filled with Scripture, 6.
What he should preach, 7, &c.
Is a physician of souls, 15.
The guardian of his flock, 115.
Should extirpate prevailing sins, 116.
Must be husband of one wife only, 375.
A pattern of Christian virtues, 377.
Able to govern himself, ib.
His unanimous election a proof of the judgment of God, 359.
Must speak his mind boldly, 257.
Bishops the proper judges of questions concerning the Faith,
141.
And of Bishops, 138.
Are judges of emperors not emperors of them, 139.
Should not readily appeal to the civil sword, 185.
Must forbid mixed marriages, 115 &c.
Lovers of peace except in the defence of the Church, 259.
Their poverty an excuse for non-attendance at distant Councils,
34, 337.
Their consecration day their birthday, 17.
Should be chosen for holiness of life, 374.

_Blindness_, spiritual
How healed by Christ, 461.

_Body_, the
To be chastened, 249.
Bodily sickness sent for the healing of the soul, 458.

_Bononia_
254.

_Bonosus_, letter concerning
Probably written by Siricius, certainly not by Ambrose, 339.

_Brixillum_
254.

C

_CABILLONUM_
(Châlons-♦sur-Saône,) 181.

_Caesar_
(see _Emperor_.)

_Cain_
A warning to Christians, 8.

_Calanus_
His letter to Alexander the Great, 246.

_Calligonus_
His threats to Ambrose, 137.

_Callinicum_
A synagogue there burnt by the Christians, 257 &c.

_Camillus_
His victory not due to heathen gods, 102.

_Campania_
A pleasant retreat from the troubles of the world, 350.

_Candidianus_
A letter of Ambrose to him.

_Capua_, synod of
Seeks to settle the disputed succession at Antioch, 336 &c.
Deals with the case of Bonosus, 339.

_Cassianus_, a Bishop
Takes part in the Council of Aquileia, 33, 61.

_♦Castulus_, an Arian presbyter
Seized by the Christians, and rescued by Ambrose’ order, 129.

_Catechumens_
Dismissed after the Lessons and Sermon, 129.

_Chaldæan astrologers_
Have no hope in the stars which they watch, 232.

_Charity_
Makes men loved by God, 242.

_Chastity_
Its excellence, 105, 368.
(see _Virginity_.)

_Children_, the three
Their freedom, 25.

_Christians_
Truly free and wise, 242.
In Ambrose’s time formed a majority in the Senate, 90.
Deprived of their common rights by Julian, 89.
Prospered under persecution, 104.
Should desire peace, but not fear persecution, 132.

_Christ_
The true David, 311.
Almighty, 145.
How subject, 229.
Both Son and Servant, 307.
Became a servant for us, ib.
To make us free, 243, 311.
Perfect God and perfect Man, 309.
Was made a curse that we might be blessed, 152, 308, 312.
Came to restore us by Grace, 305.
Was the true Melchisedeck, 373.
His birth of a Virgin maintained against Jovinian, 284.
Is the Virgin Word, 214.
Both Priest and Victim, 302.
The highest Example, 14.
Was circumcised to fulfil the law, 78, 3.
Fasted as a pattern to us, 363.
Obeyed the law to the full, 23.
His healings true miracles, 80, 2.
Wins men by His goodness, 271.
Having forgiven, demands of us forgiveness, 272.
Why He wrote on the ground, 184, 188.
Desires the pardon of all men, 189.
His healing of the blind man interpreted mystically, 80.
The praises of Christ the scourge of heretics, 150.
His words to His Mother from the cross, 393.
His drinking the vinegar, 402.
Was alone when He redeemed the world, 318.
Needed no redemption Himself, 23.
Nor any to help Him to redeem it, 393.
Suffered in the flesh, not in the Godhead, 42, 103.
Died for all men, 272, 373.
Nailed our sins to His Cross, 394.
Paid the debt which we owed, 373.
Was the Rock, 390.
The Lamb, 400.
The Bridegroom, 214.
His Blood the Cup of Redemption, 22.
Died and rose again by His own power, 463.
How the first-fruits from the dead, 230.
As Son of Man sits at the right hand of God, and we in Him,
446.
Sits as Judge, 360.
In what sense He does not judge, 454.
All Christians are Members of His Body, 273.
United to Him as Eve to Adam, 445.
The feebler members His feet, 277.
Is the true chief good of man, 201.
His followers in what sense bound, 464.
Where peace and righteousness are, there is Christ, 359.
Where Christ is there are all good things, 18.
Christ is our Rest, 299.
Carnal men not in Christ, 256.
Raises up those that fall, if with Him, 462.
To kiss Christ means to confess Him, 274.
To be Christ’s prisoner better than to be freed by others, 389.
How He is the Giant of salvation, 211.
The Source of happiness, 202.
The Light of the soul, 204.
The Fountain of life, 205.
The wisdom of God, 399.
How He restores the soul, 216.

_Chromatius_, a presbyter
Takes part in the Council of Aquileia, 50, 53, 63.

_Church_
Prefigured by the woman who anointed the feet of Jesus, 266,
270.
By the poor widow who cast two mites into the treasury, 186.
Foretold by the prophets, 412.
Founded not on the Law but on Faith, 152.
Is a ship in the sea of the world, 5.
A rock unshaken by its waves, ib.
Its members Christ’s soldiers, 195.
Kisses the feet of Christ, 275.
Is a Virgin espoused to Christ, 370.
The only safe resting-place, 371.
The true second Tabernacle, 18.
Looks for immortality, 439.
Faith its only possession, 107.
Its wealth the support of the poor, ib.
Its lands pay tribute to the Emperors, 155.
Nothing lost to the Church which is gained to piety, 469.
What are its true riches, 212.
Belongs to Christ, not to the Emperor, 156.

_Cimbri_
Their spoils used to build heathen temples, 261.

_Circumcision_
Why enjoined in the old Test. though abrogated in the new,
423 &c., 437.
Other questions concerning, 424.
Practised by the heathen, 425.
Superseded by Christ’s Death, 426.
The true Circumcision spiritual, 428.
Of the heart not of the flesh, 430.
Not binding on the Gentiles, 431.

_Clarus_
One of the Bishops of Macedonia, 80.

_Claterna_
254.

_Clergy_
Are the Lord’s portion, 465.
The sole ministers of public worship, 106.
Their reward future and heavenly, 462.
Christ their support, 463.
Forbidden to contract second marriages by the Council of Nicaea,
(but see note,) 379.
Forbidden to inherit property by wills, 106.

_Comacine_
Rocks, 335.

_Comum_, the people of
Mostly Christians, 19.

_Competentes_, (candidates for baptism)
S. Ambrose taught them the Creed, 129.

_Confession_
Justifies sinners, 329.
The duty of sinners, 327.
Urged on Theodosius, ib.
David a pattern of, 326.
Necessary for forgiveness, 419.

_Counsels_
Different from commandments, 370.

_Councils_
Held separately in the East and West, 35.
Council of Aquileia, 33–61.
Letters written by S. Ambrose in its name, 61, 62, 67, 70.
Held a second session, 74.
Not fully informed of the decrees of that of Constantinople,
73.
The second council of Constantinople, 79.

_Constantine_, the Emperor
Gave to the Bishops the decision in question of faith, 141.

_Constantinople_, the Bishop’s house at
Burnt, 262.

_Constantius_, Emperor
Ordered the removal of the altar of Victory, 112.
Gave to the Bishops the decision in question of faith, 141.

_Constantius_, a newly elected Bishop
Receives advice from S. Ambrose, 5 etc.
Who commends to his care the see of Imola, (Forum Cornelii,)
then vacant, 14.

_Constantius_, Bishop of Sciscia
Takes part in the Council of Aquileia, 33, 61.
Condemns Palladius, 56.
Signs the Letter to Siricius from the Council of Milan, 287.

_Constantius_, (or Constantinus,) Bishop of Orange
Takes part in the Council of Aquileia, 33, 35, 38.
Condemns Palladius, 54.
Was present as representing the Bishops of Gaul, 61.

_Conversion_
Its blessedness urged on Theodosius, 327.
No cause of shame, 103.
Pleasing to God, 268.
Even at the last, wins paradise, 423.
Its stages, 423 &c.

_Correction_
A proof of love, 414.

_Cross_, sign of the
Used continually by Christians, and why, 427.

_Count_, of the East
259, note.

_Creature_, the
How made subject to vanity, 225 &c.

_Curse_, of man
To be desired, if it bring a blessing from God, 392.

_Cybele_
Heathen rites in honour of, 111.

_Cycle_
Of nineteen years for Easter, 166.

_Cyrus_
An instance of reverse of fortune, 113.

D

_DALMATIUS_
Conveys Valentinian’s commands to Ambrose, 137.

_Damasus_, Bishop of Rome
Writes to S. Ambrose, 91.

_Daniel_
A type of those who refuse allegiance to the Prince of this
world, 25.

_David_
His two wives Ahinoam and Abigail, mystically explained, 215.
Nathan’s expostulation with, applied to Theodosius by Ambrose,
278.
His life an example of the change of fortune, 13.
Guilty before God alone, 243.
His humble confession a good example, 327.
Why he danced before the ark, 347.

_Death_
The fear of, slavish, 245.
Not a cause of sorrow since Christ’s Atonement, 256.

_Dead_
Prayers and offerings to be made for the, 255.
Not to be mourned for, if in Christ, 256.

_Debtors_
Usually set free in Holy Week, 129.
Mankind debtors, set free by Christ, 271.

_Decani_
Who they were, 129, note.

_Delphinus_, Bp.
A letter to, 475.

_Demarchus_
An Epicurean, (see note.), 365.

_Demophilus_
Elected by the Arians Bishop of Constantinople, 70, note.

_Detraction_
Evil and danger of, 372.

_Devil_, the
Held mankind in slavery through sin, 426.
The price of our freedom paid to him, ib.
His envy against man, the cause of discord among Christians,
71.
Allowed to tempt men, that they may be proved, 132.
The devil testifies to the miraculous power of the relics of
Gervasius and Protasius, 164.

_Diocese_
Original meaning of the term, 33, note.

_Diocletian_
Era of, 171, note.

_Diogenes_, Bishop of Genoa
Takes part in the Council of Aquileia, 33, 61.
Condemns Palladius, 56.

_Dionysius_, Bishop of Milan
Driven into exile by Valens, 380.
S. Ambrose calls himself the successor to his heritage, 149.

_Discipline_
The contrary of insolence, 193.

_Dodona_, oaks of
Worshipped by heathens, 107.

_Domninus_, Bishop of Grenoble
Takes part in the Council of Aquileia, 33, 60.

_Drachma_, the
In the parable represents Redemption, 20.

E

_EAST_
Civil Diocese of, 259.

_Easter_
A letter of S. Ambrose as to the time of observance of,
166 &c.
Table of, during S. Ambrose’s time, ib.
Importance of uniformity in regard of, shewn from Scripture,
168.
How to be kept truly, 175.

_Eclipses_
Their causes, 226.

_Egyptians_
Disapproved of the sacrifice of animals, 191.
And shepherds, ib.
Devoted to geometry and astronomy, 425.
Egyptian dogs, meaning of, 168.
Going down unto Egypt means following the vices of the
Egyptians, 193.
Their harvest in the first month of the year, 172.
Their priests were circumcised, 425.

_Eight_
Mystical meaning of, 297, 301.

_Eleazar_
His history teaches the doctrine of ordination, 377.

_Elias_
How rich, 252.
Conquered on earth, triumphed in heaven, 295.
Strengthened by abstinence, 382.
His history mystically interpreted, 383.
Acholius compared to, 83.

_Elisha_
How a type of Christ, 363.
Acholius compared to, 82.
His praying that his servant’s eyes may be opened applied,
161.

_Enoch_
His riches, 252.

_Emperor_, the
Should be the first to obey his own laws, 140.
Should submit himself to God, 343.
Good emperors love freedom, the bad, slavery, 257.
Should not forbid obedience to God, 345.
Is in the Church, not over the Church, 157.
The Church benefited by Christian Emperors, 328.
Who are God’s soldiers, 88.
And pay honour to God’s Altar only, 104.
Have no power over the things of God, 130, 133, 155.
Emperors have oftener coveted the Priesthood than Priests
sovereignty, 135.
What should be rendered to Cæsar, 25.

_Ephratah_
Meaning of, 415.

_Epicurus_
Allowed evil consequences from pleasure, 362.
Better than false teachers among Christians, 364.
His followers believed in no future state, ib.

_Esdras_, Book of
Its study recommended, 224.

_Esther_
A pattern of the power of fasting, 368.

_Eucherius_
Consul at the time of the Council of Aquileia, 32.

_Eugenius_
Set up as Emperor by Arbogastes, 341.
S. Ambrose writes to him against the restoration of heathen
worship, ib.

_Eusebius_, Bishop of Bologna
Takes part in the Council of Aquileia, 33, 35 &c., 60.
His condemnation of Palladius, 54.
Disputes with Secundianus, 57 &c.

_Eusebius_
One of the Bishops of Macedonia, 80.

_Eusebius_, Bishop of Vercellæ
His unanimous election, 359.
First combined the duties of monk and bishop, 379.
Was a true confessor, 380.
Driven into exile by Valens, for refusing to condemn
Athanasius, ib.

_Eusebius_, a layman
Friend of S. Ambrose, 333.

_Eustathius_
One of the Bishops at the Synod of Aquileia, 33, 61.

_Eustorgius_
A confessor, 149.

_♦Eutropius_
One of the Bishops of Macedonia, 80.

_Evagrius_
His rivalry with Flavian for the see of Antioch, 336.
S. Ambrose’s opinion thereon, 338.

_Evagrius_, a presbyter
Appears at Aquileia as a deputy, 36, 61.

_Eventius_, Bishop of Ticinum
Takes part in the Council of Aquileia, 60.
Condemns Palladius, 54.
Signs the letter from the Council of Milan to Pope Siricius,
287.

_Exsuperantius_, Bishop of Dertona
Takes part in the Council of Aquileia, 33, 61.
Condemns Palladius, 55.

F

_FAITH_
Not to be too readily given, 15.
The characteristic of the Gospel, 453.
To be willing to face suffering a proof of true faith, 428.
Prepares the way for love, 457.
Is strict with itself, 382.
Justifies, 152.
Makes free, 443.
Makes us heirs of the promises, ib.
Contained in the two Testaments, 298.
Delivers by the Blood of Christ, 436.
Profession of, directed against heresies, 315.
A summary of, ib.
Its greatness, 92.
Questions of, to be decided by the Church, not the Emperor, or
his council, 144.
And discussed in the Church, 142.

_Famine_
One of God’s temporal punishments, 409.

_Fasting_
Its efficacy maintained, 286, 363.
Makes us spiritually fat, 368.
Instances of victories through it, 363, 367.
Washes away sin, 363.
Evil not easily conquered without it, ib.
Jovinian’s disparagement of fasting condemned, 285.
Forbidden on the Lord’s Day, 170.

_Faustinus_
Consoled by S. Ambrose on the death of his sister, 254.

_Faustinus_
Son, and grandson of Eusebius, 333.

_Fear_
Caused by sin, 241.
Makes men slaves, ib., 245, 452.
Yet leads them on to liberty, 442.
A means of recovering God’s favour, ib.
God would be loved rather than feared, 441.
Christ’s true servants have no fear, 157.
Inferior to love, 441.
The mark of the Law, 452.

_Felix and Nabor_, a Church dedicated to
At Milan, where the relics were found of SS. Gervasius and
Protasius, 158.

_Felix, Bishop of Comum_
S. Ambrose writes a friendly letter to, 16.
Was ordained by S. Ambrose, 19.
Invited to the dedication of a Church, 17.

_Felix, Bishop of Jadera_
Takes part in the Council of Aquileia, 33, 60.
Condemns Palladius, 56.
Signs the letter of the Council of Milan to Pope Siricius,
287.

_Felix, an African Bishop_
A deputy at the Council of Aquileia, 33, 61.
Condemns Palladius, 55.

_Felix, a deacon_
Bearer of a letter to Theodosius, 357.

_First-born_, the
Represent holy men, 222.

_Flavian_
S. Ambrose writes about the dispute between him and Meletius
for the see of Antioch, 336.
Refuses the decision of the Bishops, 337.
The claims of both sides weak, 378.

_Flesh_, the
United to the soul as a brother, 403.
Is mortal, soul immortal, 255.

_Fool_, the
Always poor, 193.

_Forgiveness_
A Christian duty, 385.
Because we have been forgiven, 272.
Jacob, a pattern of, 391.

_Freedom_
That of the soul, the true, 240.
Comes from free-will, 241.
Exists even in bondage, 243.
Not good for fools, 237, 248.
Belongs to the promise, not the law, 450.
God’s service the highest freedom, 242.

G

_GAUL, the Bishops of_
Thanked for sending deputies to the Council of Aquileia, 61.

_Geminianus, a Bishop_
Present at the Council of Milan, 287.

_Genialis_
A follower of Jovinian, condemned by the Council of Milan, 286.

_Gentiles_
(see _Heathen_.)

_Germinator_
A follower of Jovinian, condemned by the Council of Milan, 286.

_Gervasius and Protasius_
The finding of their relics, 158 &c.

_God_
His Name, I am, marks His Eternity, 29.
Is one and uncompounded, 464.
Nothing hidden from Him, 318.
Knows the secrets of the heart, 88.
Cannot lie, 319.
Nor do what is contrary to His Nature, ib.
To put God before all things, no wrong to any, 90, 267, 341.
His worship the substance of our life, 303.
To worship and obey Him, true wisdom, 197.
Will not be worshipped under the form of stones, 103.
More to be feared because invisible, 292.
His dwelling place our hearts, 390.
He is our Portion, 388, 446.
Our Rest, 408.
Alone without sin, 405.

_Gospel_, the
Is the fulfilment of the Law, 187, 298.
Indulgence the characteristic of the Gospel, severity of the
Law, 438.
The Law bondage, the Gospel liberty, 242, 450.
The law partial, the Gospel perfect, 439.
The inheritance of Christians, 449.

_Goths_
Driven from Macedonia by the prayers of Acholius, 82.
Their admission within the empire by Valens, ib. note.
Supported the Arian cause at Milan, 130.
Came as heathen into God’s inheritance, 134.

_Grace_
Forgives sin, 436.
Gives freedom, 450.
God invites by grace, furthers by increase of grace, 271.
Corrects the redeemed, 190.

_Gratian_, the Emperor
Writes to S. Ambrose, 1.
Cavils not at the manhood of Christ, 1.
His humility and faith, 2.
S. Ambrose promises him a treatise on the Holy Spirit, 4.
S. Ambrose announces to him in the name of the Council of
Aquileia the results of their deliberation, 62 &c.
Urges him to support Damasus as Bishop of Rome, 67 &c.
Gave peace to the Church, 3.
Put down heathen worship, 89, 114.
His example held up to Valentinian, 93.
Maximus refuses to restore his remains to his family, 180.

_Gregory Nazianzen_
His position in the see of Constantinople, 75.

_Gymnosophists_
Indian philosophers, 246.

H

_HABBACUC_
His miraculous flight, 295.

_Hamilcar_
An instance of reverse of fortune, 113.

_Heart_
Meaning of the expression, ‘the hidden man of the heart,’ 250.

_Heathen_
Their worship contrasted with Christian, 101 &c.
Their endurance, 104.
Their vestal virgins with Christian virgins, 105.
Not to be supported by Christian Emperors, 88 &c., 342.

_Heirs_
(see _Inheritance_.)

_Heliodorus, Bishop of Altinum_
Takes part in the Council of Aquileia, 33, 60.
Condemns Palladius, 56.

_Hippocrates_
His seven ages of man, 300.

_Hope_
Is looking for the unseen, 232.

_Horontianus_
A pupil of S. Ambrose, 223.
Ordained by him, 420.

_Hosea_
His wife of whoredoms mystically interpreted, 187.

_Hospitality_
Commended, 392.

_Humility_
Its excellence, 11.
Joseph a pattern of, ib.

_Huns_
Employed against the Juthungi by Valentinian, 179.

_Hyginus, Bishop_
Cruel treatment of, 181.

_Hymns_
Their powerful effect, 159.
Introduced by S. Ambrose at Milan during the contest with
Justina, ib.

I

_IDOLS_
(see _Heathen_.)

_Ignorance_
Diminishes the guilt of sin, 434.

_Illyricum_
Disturbances in, 79.

_Incarnation_
(see _Christ_.)

_Indicia_, a Virgin
The case of, 478 &c.