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The Letters Of S. Ambrose, Bishop Of Milan

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The Letters of S. Ambrose, Bishop of Milan

The Letters of S. Ambrose, Bishop of Milan

Transcriber’s Notes The cover image was provided by the transcriber and is placed in the public domain. Punctuation has been standardized. Most abbreviations have been expanded in tool-tips for screen-readers and may be seen by hovering the mouse over the abbreviation. The text frequently shows quotations within quotations, all set off by similar quote marks. The inner quotations have been changed to alternate quote marks for improved readability. The errors noted on the ERRATA page have been ma

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NOTICE.

NOTICE.

⭘ [Letter of Gratian to A MBROSE . ] ⭘ LETTER I. A MBROSE Bishop to the Blessed Emperor and most Christian Prince Gratian. ⭘ LETTER II. A MBROSE to Constantius. ⭘ LETTER III. A MBROSE to Felix. ⭘ LETTER IV. A MBROSE to Felix, health. ⭘ LETTERS V. and VI. These Letters to Syagrius appear in the original Latin at the end of the Book. ⭘ LETTER VII. A MBROSE to Justus, health. ⭘ LETTER VIII. A MBROSE to Justus. ⭘ [The proceedings of the Council of Aquileia against the heretics Palladius and Secundia

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ERRATA.

ERRATA.

p. 368. l. 10. for ‘ sinless ’ read ‘ senseless .’ ib. marg. for ‘ Ezra viii ,’ read ‘ Ezra viii. 2 .’ pp. 370, 374 are printed 270, 274. p. 429. mag. for ‘ S. John i. 86 ,’ read ‘ S. John i. 29 .’ THE LETTERS OF S. AMBROSE BISHOP OF MILAN. I T is in answer to this that Letter 1 was written by S. Ambrose. It was written by the Emperor Gratian in his 20th year, four years after his succession to the Empire in partnership with his Uncle Valens and his younger brother Valentinian the 2nd , on the

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LETTER OF GRATIAN TO AMBROSE. A.D. 379.

LETTER OF GRATIAN TO AMBROSE. A.D. 379.

creaturam. 2. For He will teach me, He Whom I deny not, but confess to be my God and my Lord, not cavilling at that created nature in Him, which I see also in myself. That I can add nothing to Christ I acknowledge, but I am desirous by declaring the Son to commend myself to the Father also; for in God I can fear no jealousy; nor will I suppose myself such an eulogist as that I can exalt His divinity by my words. Weak and frail, I proclaim Him according to my power, not according to His Majesty.

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LETTER I. A.D. 379.

LETTER I. A.D. 379.

6. You go on to say that you, weak and frail as you are, do not suppose yourself such an eulogist as that you can exalt His divinity by your words, but that you preach Him according to your power, not according to His Majesty. This weakness is mighty in Christ, as the Apostle has said, When I am weak, then I am strong . This humility excludes frailty. 7. Certainly I will come, and that speedily, as you command, that I may be present with you and hear and read these things, as they are newly spok

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LETTER II. A.D. 379.

LETTER II. A.D. 379.

3. The Divine Scripture is a sea, containing in it deep meanings, and an abyss of prophetic mysteries; and into this sea enter many rivers. There are sweet and transparent streams, cool 3 fountains too there are, springing up into life eternal , and Prov. xvi. 24. pleasant words as an honey-comb . Agreeable sentences too there are, refreshing the minds of the hearers, if I may say so, with spiritual drink, and soothing them with the sweetness of their moral precepts. Various then are the stream

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LETTER III. A.D. 380.

LETTER III. A.D. 380.

F ELIX having replied to the preceding letter, S. Ambrose responds in the same affectionate style, rejoicing in the prospect of their meeting, asking meanwhile the prayers of Felix, and promising his own. He ends by praising Felix for ‘fighting the good fight of faith,’ and assures him of help and blessing. AMBROSE TO FELIX, HEALTH. 1. A LTHOUGH not in a good state of bodily health, I derived no little alleviation from the perusal of words from a heart so congenial to my own, being refreshed by

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LETTER IV. A.D. 380.

LETTER IV. A.D. 380.

When in spirit you burn incense on the golden censer, forget us not; for it is the one which is in the second Tabernacle, and from which your prayer, full of wisdom, is directed to heaven as incense. 4. There is the Heb. ix. 4. Ark of the Covenant overlaid round about with gold ; that is, the doctrine of Christ, the doctrine of the Wisdom of God. There is the golden pot that had manna , the depository, namely, of spiritual nutriment, and the store-place of divine knowledge. There is the rod of

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LETTER VI.

LETTER VI.

T HE Justus to whom this letter and the following are addressed is in all probability S. Justus Bishop of Lyons, who is mentioned below as one of the Bishops who took part in the Council of Aquileia: that he was a Bishop is implied by S. Ambrose addressing him as ‘brother.’ The letter contains a mystical interpretation of the half-shekel of redemption, (Exodus xxx. 12. sqq. ) and of the didrachma and stater of our Lord’s miracle of the piece of money in the fish’s mouth, and of the penny of t

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LETTER VII. 381 A.D.

LETTER VII. 381 A.D.

4. Did then both the rich man who offered more, and the poor who had less, fail so much, if this half shekel consisted in money and had not hidden excellencies? Whence we are to understand that this half shekel is not material but spiritual, having to be paid by all and rated equally. 5. Again as to heavenly food (for the food and delight of heavenly nutriment is wisdom, whereon they feed in Paradise, the unfailing food of the soul, called in the Divine Word manna) the distribution of this was,

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LETTER VIII. A.D. 381.

LETTER VIII. A.D. 381.

3. Let us discuss for a little while the mystery. God shewed a ram hanging by his horns. Now the ram is the Word, full of tranquillity, moderation, and patience; whereby is shewn that Wisdom is a good sacrifice, and that He was well skilled in the mode of meritorious propitiation. Wherefore the Prophet also says, Ps. iv. 5. Offer the sacrifice of righteousness . And so it is a sacrifice both of righteousness and of wisdom. 4. Here then is a mind fervent and glowing as fire which worketh; here i

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COUNCIL OF AQUILEIA A.D. 381.

COUNCIL OF AQUILEIA A.D. 381.

Ambrose, Bishop, said; 2. ‘We have long been dealing with the matter without any Records 20 , and now, since our ears are assailed with such sacrilegious words on the part of Palladius and Secundianus, that one can scarce believe that they could have so openly blasphemed, and that they may not attempt hereafter by any subtlety to deny their own words, though the testimony of such eminent Bishops does not admit of doubt, still as it is the pleasure of all the Bishops, let Records be made, that no

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LETTER IX. A.D. 381.

LETTER IX. A.D. 381.

I N this letter, addressed formally to the three Emperors, but really to Gratian, the Council offer their thanks for the summoning of the Council, and announce its results, requesting that they may be enforced by the imperial authority. They also request the removal of Julius Valens from Italy, and that the Photinians may be forbidden to hold assemblies, which they were doing at Sirmium. THE HOLY COUNCIL WHICH IS ASSEMBLED AT AQUILEIA TO THE MOST GRACIOUS AND CHRISTIAN EMPERORS, AND MOST BLESSED

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LETTER X. A.D. 381.

LETTER X. A.D. 381.

6. At last when they saw that they were pressed by the sacrileges of Arius’ letter, (which we have appended in order that even your Graces might shrink from it) they started away in the middle of the reading of the letter, and asked us to answer what they proposed. Though it lay not within either order or reason that we should interrupt the plan laid down, and though we had already answered that they were to condemn the impieties of Arius and then we would answer about whatever proposals of thei

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LETTER XI. A.D. 381.

LETTER XI. A.D. 381.

4. When therefore it is written; Titus iii. 10. a man that is an heretic after 47 one admonition reject , and when another man who spoke by the Holy Spirit has said 2 S. John 10. that beasts such as these should be spurned and not received with greeting or welcome, how is it possible that we should not judge the person whom we have seen united to their society to be also a maintainer of their perfidy? What even if he were not there? We might still have besought your Graces not to allow the Roma

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LETTER XII. A.D. 381.

LETTER XII. A.D. 381.

5. Indeed if the irruption of the enemy 51 had not hindered, we had made arrangements to send thither some of our own number, to take the office of umpires and referees for diffusing peace again, should it be possible. But since our desires could not have accomplishment at that time owing to the troubles of the state, we think it right to offer our prayers to your Goodness, asking that by agreement 52 between the factions, on the death of the one, the rights of the Church should remain with the

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LETTER XIII. A.D. 382.

LETTER XIII. A.D. 382.

4. Still that we might not appear to have settled any thing over-hastily in the absence of the parties, we thought it fit to inform your Grace by letter, in order that his case might be provided for so as best to serve the interests of public peace and concord, because in truth we perceived that Gregory claimed to himself the priesthood of the Church of Constantinople, by no means in accordance with the tradition of the Fathers. We therefore in that Synod, attendance at which appeared to have be

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LETTER XIV. A.D. 382.

LETTER XIV. A.D. 382.

6. In truth we drew up what was quoted, not to decide but to give information, and while we asked for a judgement, we offer no prejudgement. Nor ought it to have been regarded as any reproach to them, when Bishops were invited to the Council, who in many cases were more present by their very absence, since it contributed to the common good. For neither did we conceive it to be a reproach to us when a Presbyter of the Church of Constantinople, by name Paulus, demanded that there should be a Synod

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LETTER XV. A.D. 383.

LETTER XV. A.D. 383.

4. Now therefore he is a citizen of heaven, a possessor of that eternal city Jerusalem, which is in heaven. There he sees the boundless circuit of this city, its pure gold, its precious stones, its perpetual light though without the sun. And seeing all these things whereof he before had knowledge, but which are now manifested to him face to face, he says, Ps. xlviii. 7. Like as we have heard, so have we seen in the city of the Lord of hosts, in the city of our God . Standing there he appeals to

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LETTER XVI. A.D. 383.

LETTER XVI. A.D. 383.

4. For even the sleep of the saints is operative, as it is written, Cant. v. 2. I sleep, but my heart waketh , Gen. xxviii. 13. and as holy Jacob saw in sleep divine mysteries, which waking he saw not, even a passage opened for the saints between earth and heaven, and the Lord regarding him and promising to him the possession of that land. Thus by a brief sleep he attained that which his successors afterwards won by great toil. The sleep of the saints is free from all bodily pleasures, from al

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LETTER XVII. A.D. 384.

LETTER XVII. A.D. 384.

1. A S all who are under the dominion of Rome are enlisted to serve you, the emperors and kings of the earth, so you yourselves are enlisted to serve Almighty God and our holy Faith. For safety cannot be unperilled, save when every man is a sincere worshipper of the true God, the God of the Christians, who governs all things; for He is the only true God, and is to be worshipped by the inmost spirit. Ps. xcvi. 5. As for all the gods of the heathen, they are but idols , as the Scripture saith. 2.

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THE MEMORIAL OF SYMMACHUS, PREFECT OF THE CITY.

THE MEMORIAL OF SYMMACHUS, PREFECT OF THE CITY.

6. Where shall we swear to observe your laws and statutes? by what sanction shall the deceitful mind be deterred from bearing false witness? All places indeed are full of God, nor is there any spot where the perjured can be safe, but it is of great efficacy in restraining crime to feel that we are in the presence of sacred things. That altar binds together the concord of all, that altar appeals to the faith of each man, nor does any thing give more weight to our decrees than that all our decisio

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LETTER XVIII. A.D. 384.

LETTER XVIII. A.D. 384.

4. According to his first proposition, Rome utters a mournful complaint, wanting back (as he asserts) her ancient ceremonies. These sacred rites, he says, repelled Hannibal from the walls, the Gauls from the Capitol. But even here, in blazoning the efficacy of these rites, he betrays their weakness. According to this, Hannibal long insulted the Roman religion, and pushed his conquest to the very walls of the city, though the gods fought against him. Why did they for whom their gods fought, allow

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LETTER XIX. A.D. 385.

LETTER XIX. A.D. 385.

5. Tobit iv. 21. Let Tobit be an example to us, who never required again the money he had lent, till the end of his life; and that rather that he might not defraud his heir, than in order to levy and recover the money he had lent out. Nations have often been ruined by usury, and this has been the cause of public destruction. Wherefore it must be the principal care of us Bishops, to extirpate those vices which we find to prevail most extensively. 6. Teach them that they ought to exercise hospita

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LETTER XX. A.D. 385.

LETTER XX. A.D. 385.

4. On the following day, which was the Lord’s day, having dismissed the catechumens after the lessons and sermon, I was explaining the Creed to some candidates for Baptism in the Baptistery of the Church. There the news was reported to me that, on learning that officials 102 had been sent from the palace to the Portian Basilica, and were putting up the Imperial hangings 103 , many of the people were proceeding thither. I however continued my ministrations, and began to celebrate the Eucharist 10

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LETTER XXI. A.D. 386.

LETTER XXI. A.D. 386.

5. Hereafter, you will, by God’s favour, reach a more mature age, and then you will judge what kind of Bishop he must be who submits the rights of the priesthood to laymen. Your father, who by God’s favour attained a riper age, used to say: ‘It is not for me to judge between Bishops:’ your Majesty now says, ‘I ought to judge.’ He, although baptized into Christ, considered himself unequal to the weight of so important a judgment; does your Majesty, who have yet to earn for yourself the Sacrament

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SERMON A.D. 386.

SERMON A.D. 386.

5. When it was proposed to me to give up at once the Church plate, I made this reply; That if my own property was required of me, farm or house, gold or silver, anything that lies in my power, I would willingly give it; but that I would withdraw nothing from God’s temple, nor surrender what had been committed to me to keep, not to surrender. And further, that I was studying also for the Emperor’s good, for it was expedient neither for me to surrender nor for him to receive these things; let him

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LETTER XXII. A.D. 386.

LETTER XXII. A.D. 386.

4. Ps. xix. 1. The heavens , the Psalmist says, declare the glory of God . On reading this Psalm the thought arises that it is not so much the material elements as the heavenly merits that seem to offer praise worthy of God. But by the coincidence of the Lesson being read to-day it is made plain what are the heavens which tell of the glory of God . Behold on my right hand and on my left the holy relics, behold men of heavenly conversation, behold the trophies of a lofty mind. These are the heav

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LETTER XXIII. A.D. 386.

LETTER XXIII. A.D. 386.

3. We observe then that we ought not to go down to places in the earth, but to seek a large upper room furnished , for us to celebrate the Lord’s Passover. For we ought to wash our senses, so to speak, with the spiritual water of the everlasting fountain, and maintain the rule of the devout celebration, and not follow common notions and go in quest of days according to the moon, whereas the Apostle says, Gal. iv. 10, 11. Ye observe days, and months, and times, and years. I am afraid of you, lest

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LETTER XXIV. A.D. 387.

LETTER XXIV. A.D. 387.

4. At length he broke out, ‘It is you who have cajoled me, you and the wretch Bauto, who wished by setting up a boy to acquire sovereignty for himself, who also brought barbarians upon me; as if I also had not those whom I could bring, seeing I have so many barbarians in my service and pay. But had I not been withheld at the time of your arrival, who could have resisted me and my power?’ 5. I answered mildly, ‘You need not be excited, for there is no occasion for excitement; listen rather with p

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LETTER XXV.

LETTER XXV.

5. When the Jews interrupt Him, their names are written in the earth, when the Christians draw near, the names of the faithful are written not on the earth but in heaven. For they who tempt their Father, and heap insult on the Author of salvation, are written on the earth as cast off 150 by their Father. When the Jews interrupt Him, Jesus stoops His head, but not having where to lay His head, He raises it again, is about to give sentence, and says, S. John viii. 8. Let him that is without sin c

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LETTER XXVI.

LETTER XXVI.

5. Now let us consider what He Who passed such a judgment as this contributed when sitting near the Treasury, for not without a purpose did He prefer the woman who threw in two mites. Precious was her poverty, and rich in the mystery of faith. These are the same two pieces of money which the Ib. x. 35. Samaritan in the Gospel left with the host in order to cure the wounds of the man who had fallen among thieves. So too this woman, outwardly a widow, but mystically representing the Church, thoug

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LETTER XXVII. A.D. 387.

LETTER XXVII. A.D. 387.

4. Again, those women who were sanctified by their marriage, Leah and Rachel, (the one meaning ‘wearied,’ the other ‘strong breath’ 157 ) from aversion not to the ties of kindred but to their differing manners, and informed by the much tried Jacob, that he desired to depart in order to shun the envy and sloth of Laban and his sons, made answer thus: Gen. xxxi. 14, 15. Is there yet any portion or inheritance for us in our father’s house? Are we not counted of him strangers? for he hath sold us, a

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LETTER XXVIII. A.D. 387.

LETTER XXVIII. A.D. 387.

4. Let us then abandon these devious paths of them that turn aside, and this dust of those who fail, who through their lust fall oftentimes in the desert, and let us be converted and follow the way of wisdom, that way which the children of those who boast and glorify themselves have not trodden, that way which destruction knows not, and death is ignorant of; for God hath marked it out; Ib. xxviii. 14. the depth saith, It is not in me, and the sea saith, It is not with me . But if you seek for t

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LETTER XXIX. A.D. 389.

LETTER XXIX. A.D. 389.

3. There is grass also, whereby the flocks of sheep are nourished, for whence come the fleeces of wisdom, and the clothing of prudence. And perchance this is the Prov. xxvii. 25. grass of the mountain , upon which the words of the prophet distil Deut. xxxii. 2. as the showers upon the grass , and which the wise man carefully gathers, that he may have a fleece for a covering, that is, for a spiritual garment. And thus proper food and clothing are provided for that soul which cleaves to the chie

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LETTER XXX. A.D. 389.

LETTER XXX. A.D. 389.

3. Those therefore who dwelt in the plain, where God dwells not, could not have the house of God in themselves; for this is the house which God required of them, that they should build up themselves, and should erect within them the temple of God with the living stones of faith. For it was not the erection of earthly walls nor of wooden roofs that He required, for these, had they existed, would have been destroyed by the enemies’ hand; but He sought for that temple which should be raised in men’

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LETTER XXXI.

LETTER XXXI.

4. If this soul was espoused from early age, and never bore any other yoke, but from the beginning dedicated the maiden flower of her faith to Christ and as a virgin was united to Him in early days in the mysteries of piety, received a training in holiness as a heifer does the yoke; she is the very soul of the ancient Jewish stock from the family of the patriarchs, who, had she kept her course of faith without stumbling, would have been counted worthy of great things, the Spouse of the Virginal

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LETTER XXXII. A.D. 387.

LETTER XXXII. A.D. 387.

4. The partridge then cried , he that is, who derives his name from destroying 168 : even Satan, which in Latin means the adversary 169 . Gen. iii. 4, 5. He cried first in Eve, he cried in Cain, Exod. v. 2. he cried in Pharaoh , in Num. xvi. 2. Dathan, Abiram, Korah . Exod. xxxii. 1. He cried in the Jews, when they demanded gods to be made for them, while the law was being given to Moses. He cried again, when they said of the Saviour, S. Matt. xxvii. 23 – 25. Let Him be crucified, let Him be

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LETTER XXXIII.

LETTER XXXIII.

4. But the holy are the first-born, for it is written in Numbers; Numb. iii. 12, 13. Behold, I have taken the Levites from among the children of Israel instead of all the first-born that openeth the matrix among the children of Israel. For on the day that I smote all the first-born in the land of Egypt, I hallowed unto Me all the first-born in Israel. Wherefore He took the Levites for the first-born, as being holy, for we know that the holy are first-born from the Epistle to the Hebrews, where i

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LETTER XXXIV.

LETTER XXXIV.

4. Every soul therefore, seeing herself shut up in the prison-house of the body, if it be not debased by her connexion with this earthly habitation, 2 Cor. v. 4. groans under the burthen of the body to which she is joined; Wisd. ix. 15. for the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things , knowing also that she walks 2 Cor. v. 7, 8. by faith not by sight , she is willing to be absent from the body to be present with the

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LETTER XXXV.

LETTER XXXV.

4. Ib. 13. He who through the Spirit , says S. Paul, mortifies the deeds of the body shall live . Nor is it surprising that he should live, since he who has the Spirit of God, becomes the son of God. Wherefore he is the son of God that he may receive not the spirit of bondage, but the spirit of adoption of sons; to the intent that the Holy Ib. 16. Spirit may bear witness with our spirit that we are the children of God . But this is the testimony of the Holy Spirit, that He it is Who cries in

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LETTER XXXVI.

LETTER XXXVI.

4. Wherefore He wishes us to seek greater things, not to linger upon earth. And He knows what to bestow upon us, 1 Cor. xii. 11. dividing unto every man severally as He will . Sometimes, knowing our capacity, which we are ignorant of, He says to us, Ye cannot receive it now . I ask for myself the sufferings of martyrdom, S. Matt. xxvi. 41. the Holy Spirit is willing , but sees the weakness of my flesh, and lest, while I seek for greater things I should lose what is less, says to me, ‘Thou cans

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LETTER XXXVII. A.D. 387.

LETTER XXXVII. A.D. 387.

5. But this was said long before by the son of David, Ecclus. xxvii. 11. The fool changeth as the moon . The wise man on the other hand is not dispirited by fear, nor changed by power, nor exalted by prosperity, nor cast down by sadness; for where wisdom is, there also is strength of mind, constancy, and fortitude. Now the wise man remains the same in mind, neither depressed nor exalted by the vicissitudes of things, he is not Eph. iv. 14. tossed to and fro as a child, and carried about with e

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LETTER XXXVIII. A.D. 387.

LETTER XXXVIII. A.D. 387.

5. Goodness too is rich, and if a man preserve it he is fed by the riches of the heavenly inheritance. To quote also the more ancient examples of Scripture, Job v. 17 – 24. Happy , it is said, is the man whom God correcteth . Therefore despise not thou the chastening of the Almighty ... in famine He shall redeem thee from death, and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue; ... the beasts of the field shall be at peace with thee, and thou shalt know th

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LETTER XXXIX. A.D. 387.

LETTER XXXIX. A.D. 387.

6. And well indeed was it that he who had before known Christ after the flesh, who had before Acts ix. 1. &amp;c. persecuted and oppressed with bitter hatred the disciples of the Man, and the attendants on His bodily presence, but who now recognized His invisible workings, discerning not His bodily presence but His power,—well indeed was it that he became the teacher of the Gentiles, and began to instruct and prepare the worshippers of His Divinity to become preachers of the Gospel. Wherefo

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LETTER XL. A.D. 388.

LETTER XL. A.D. 388.

3. I prefer then, to have fellowship with your Majesty in good rather than in evil; and therefore the silence of a Bishop ought to be displeasing to your Clemency, and his freedom pleasing. For you will be implicated in the danger of my silence, you will share in the benefits of my outspokenness. I am not then an officious meddler in matters beyond my province, an intruder in the concerns of others, but I comply with my duty, I obey the commandment of our God. This I do chiefly from love and reg

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LETTER XLI. A.D. 388.

LETTER XLI. A.D. 388.

5. Thus much let it suffice to have gathered from the lesson from the Prophets, let us next consider what that from the Gospel would teach us: S. Luke vii. 36 – 38. And one of the Pharisees desired the Lord Jesus that He would eat with him; and He went into the Pharisee’s house and sat down to meat. And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house brought an alabaster box of ointment, and stood at His feet behind Him weeping. And t

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THE LETTER OF POPE SIRICIUS TO THE CHURCH OF MILAN. A.D. 389.

THE LETTER OF POPE SIRICIUS TO THE CHURCH OF MILAN. A.D. 389.

5. But of their madness I suddenly received intelligence by means of a shocking writing which certain faithful Christians, men of high rank, and signal piety, caused to be conveyed to me, unworthy as I am, in order that the opposition of these men to the Divine Law might be detected by the discernment of the Clergy and repressed by a spiritual sentence. Assuredly we receive without scorn the vows of those marriages which we assist at with the veil 213 , but virgins, for whose existence marriage

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LETTER XLII. A.D. 389.

LETTER XLII. A.D. 389.

4. How great is the madness of their dismal barkings, that the same persons should say that Christ could not be born of a virgin, and yet assert that women, after having given birth to human pledges, remain virgins? Does Christ grant to others what, as they assert, He could not grant to Himself? But He, although He took on Him our flesh, although He was made man that He might redeem man, and recal him from death, still, as being God, came upon earth in an extraordinary way, that as He had said,

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LETTER XLIII.

LETTER XLIII.

5. As a wrestler therefore he enters the lists last of all; he raises his eyes to heaven, he sees that even the heavenly Rom. viii. 20. creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope . He sees that the whole creation groaneth in pain together, waiting for redemption . He sees that labour awaits us all. He raises his eyes, he sees the circlets of lights, he surveys the orbs of the moon and stars: Dan. xii. 3. For the just, who overco

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LETTER XLIV. A.D. 389.

LETTER XLIV. A.D. 389.

3. Wherefore in six days He created the world, Gen. ii. 2. on the seventh day He rested from His works. The number seven is good, and we treat it not according to the manner of Pythagoras and other philosophers, but according to the form and divisions of spiritual grace, Is. xi. 2. for the prophet Isaiah has set forth the seven principal virtues of the Holy Spirit. This sacred seven, like the venerable Trinity of the Father Son and Holy Ghost, knows neither time nor order, and is the origin of

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LETTER XLV. A.D. 385.

LETTER XLV. A.D. 385.

5. ‘Paradisus’ is the Greek, ‘hortus’ the Latin name. And in the Latin text we read that Susannah was in a paradise. Adam too was in a paradise. Let it not trouble you then that some Latin manuscripts have the word ‘hortus,’ others ‘paradisus.’ 6. Where the chaste wife is, there also is the virgin; the chosen virgin has indeed her barriers and enclosures, but both are in a garden, that thus by the shade of virtue they may be shielded from the heats of the body and concupiscence of the flesh. 7.

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LETTER XLVI. A.D. 389.

LETTER XLVI. A.D. 389.

4. First then your great sagacity perceives that what is said in the Gospel has reference to the times of the Gospel, when the Lord Jesus dwelt among men in human form; but now 2 Cor. v. 16. we know Christ according to the flesh no longer . Be it that He was so seen and known by them of old, now 2 Cor. v. 17. old things are passed away, all things are become new . But all things are from God, Who has reconciled us by Christ unto Himself; for we were dead, and therefore One was made Phil. ii.

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LETTER XLVII. A.D. 390.

LETTER XLVII. A.D. 390.

5. Now if, according to your admonition, there is any savour of ancient writings in our letters, not only do our minds seem to be united by this progress in true doctrine, but also the form and fashion of a more intimate converse seems to be set forth, in that the discussion which is thus entered upon by mutual inquiry and reply appears to place in presence of each other those friends who in this manner challenge and engage one another. 6. And why need I produce the example of our ancestors, who

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LETTER XLVIII.

LETTER XLVIII.

5. Wherefore as against Photinus this is our sentence, and as against Apollinaris it is also a proper safeguard; our confession, namely, that as in the form of God He lacked nothing of the Divine nature and fulness, so in that human form there was nothing wanting in Him so as to cause Him to be judged imperfect as Man; for He came in order to save man altogether. Truly it would not have been fitting that He Who had accomplished a perfect work in others should suffer it to be imperfect in Himself

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LETTER XLIX. A.D. 390.

LETTER XLIX. A.D. 390.

3. And even now, while I read the sacred Scriptures, God walks in Paradise. The book of Genesis, wherein the virtues of the Patriarchs bud forth, is Paradise; Deuteronomy, wherein grow the precepts of the Law, is also Paradise, wherein the tree of life brings forth good fruit, and diffuses over all nations the precepts of eternal hope. 4. So when I hear, S. Matt. v. 44. Love your enemies , when I hear, Ib. xix. 21. Sell that thou hast, and give to the poor ; when I hear, S. Luke vi. 29. unto

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LETTER L.

LETTER L.

5. But you are not to wonder that the Lord should put into the mouth of a diviner what he should speak, when you read in the Gospel that it was put into the mouth even of the prince of the Synagogue, one of the persecutors of Christ, that S. John xi. 50. it is expedient that one man should die for the people ? Herein then is no merit of prophecy, but an assertion of the truth; that by the testimony even of adversaries the truth might be declared, so that the perfidy of unbelievers might be conf

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LETTER LI. A.D. 390.

LETTER LI. A.D. 390.

5. This vehemence of yours I have preferred secretly to commend to your consideration, rather than run the risk of rousing it publicly by my acts. And so I have preferred to be lacking somewhat in duty rather than in humility, and that others should complain of my want of priestly authority, rather than that you should find any want of respect in me, who am so devoted to you; and this in order that you may restrain your emotions, and have full power of choosing what counsel to follow. I alleged

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LETTER LII. A.D. 392.

LETTER LII. A.D. 392.

S. A MBROSE here writes to Theodosius to express his grief at the death of Valentinian II , and mentions the preparations made for his burial. S. Ambrose spoke his funeral oration, which is extant, and is full of expressions of deep attachment. Valentinian had been slain by Arbogastes, who put Eugenius on the throne. AMBROSE TO THE EMPEROR THEODOSIUS. 1. Y OUR Majesty’s letter has broken my silence; for I had persuaded myself that in sorrow so great I could do nothing better than withdraw into

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LETTER LIII. A.D. 392.

LETTER LIII. A.D. 392.

T HE Eusebius to whom this and the following letters are addressed is probably not the Bp. of Bologna who took a leading part in the Council of Aquileia, though he appears to be also connected with Bologna, ( Lett. lv. 2. ). S. Ambrose does not write to him in the style in which he would address an eminent Ecclesiastic . He was probably a layman, on very intimate terms with S. Ambrose, as the whole tone of the Letters implies. Both are on affairs of private life, both, especially the latter,

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LETTER LIV. A.D. 392.

LETTER LIV. A.D. 392.

Farewell: love me, for I also love you. AMBROSE TO EUSEBIUS. 1. T HE two Faustinuses are herewith restored to you, the two little Ambroses stay with me. You have in the father what is best, in the younger son what is most agreeable; for you have at once the summit of virtue, and shew forth the grace of humility. I have what is intermediate between father and younger son. With you is the head of the whole family, and the continuous succession of a name handed down; with me remains that frugal mea

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LETTER LV. A.D. 392.

LETTER LV. A.D. 392.

3. There also is Japhet the youngest of the brethren, Ib. 23. who with pious reverence may cover his father’s nakedness, whom his father may see even in sleep and never dismiss from his remembrance, but keep him ever in his sight and in his bosom, and when he wakes may know Gen. ix. 24. what his younger son has done unto him . In Latin his name signifies ‘health,’ in that Ps. xlv. 3. grace is spread over his lips and over his life, wherefore God hath blessed him, because he, going backward, o

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LETTER LVI. A.D. 392.

LETTER LVI. A.D. 392.

4. Meanwhile Flavian, alone exempt, as he fancies, from the laws, does not come when all others are assembled. The money-lender and debtor meet each other, these men alone cannot meet: Flavian by his own will deprives himself of Episcopal fellowship, and will not appear in person either at the Imperial order, or when cited by his brethren. 5. Nevertheless, even this cause of offence does not induce me to consider our brother Evagrius entirely in the right, although he seems to himself the more d

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LETTER ON THE CASE OF BONOSUS. A.D. 392 or 393.

LETTER ON THE CASE OF BONOSUS. A.D. 392 or 393.

4. What else can be the meaning of that text wherein the Lord says to His Mother of John the Evangelist, S. John xix. 26, 27. Woman, behold thy son , and again to John of Mary, Behold thy mother ? With what purpose was it that while the Lord was hanging upon the cross and atoning for the sins of the world, He declared also the integrity of His Mother? Wherefore was it said but that unbelief might close its lips and be silent, nor dare to offer any insult to the Mother of the Lord? He therefore,

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LETTER LVII.

LETTER LVII.

5. Once more an Embassy was sent from the senate to the Emperor Valentinian, of blessed memory, when he was in Gaul, but was able to extort nothing from him. At that time I was absent and had not written anything to him. 6. But when your Majesty assumed the reins of government it was found that this boon had been granted to men of eminence in the state but in religion heathens. And perhaps it may be said, your Majesty, that it is not a restitution to the temples on your part, but a boon to men w

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LETTER LVIII. A.D. 393.

LETTER LVIII. A.D. 393.

5. Viewed by the outward eye what can be a more unseemly spectacle than an imitation of the gestures of players, and a wreathing of the limbs after the manner of women? Lascivious dances are the companions of luxury and the pastime of wantonness. What did David himself mean by singing, Ps. xlvii. 1. O clap your hands together, all ye people ? If we regard the bodily action we must suppose that he clapped his hands as if mingling with female dancers, and shouted with unseemly noise. Of Ezekiel t

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LETTER LIX. A.D. 393.

LETTER LIX. A.D. 393.

Farewell, my brother; love me, as indeed you do, for I also love you. I N this Letter S. Ambrose urges Paternus not to break the laws both of God and man by promoting a marriage between his son and his daughter’s daughter, who were within the forbidden degree of relationship, and shews him what confusion would arise from such an union. AMBROSE TO PATERNUS. 1. I HAVE read your greeting, my like-minded friend Paternus, but the question on which you ask my advice, wishing to marry your son to your

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LETTER LX. A.D. 393.

LETTER LX. A.D. 393.

5. But if you consider it to be permitted because it is not specially forbidden, neither will you find it forbidden by the words of the Law that the father should take his daughter to wife. But is this lawful, merely because it is not forbidden? By no means; it has been interdicted by the law of nature, by that law which is in the hearts of each of us, by the inviolable rule of piety, on the ground of nearness of kin. How many things of this kind will you find which are not forbidden in the law

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LETTER LXI. A.D. 394.

LETTER LXI. A.D. 394.

5. I therefore, though unworthy and unequal to such an office, and to the offering of such prayers, will yet tell you how I have acted. I carried with me your Majesty’s letter to the altar, and laid it thereon, bearing it in my hand, when I offered the Sacrifice; that so your faith might speak with my voice, and the Imperial letter itself might perform the functions of the priestly oblation. 6. Truly the Lord is merciful to the Roman Empire, seeing that He hath chosen such a prince and parent of

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LETTER LXII. A.D. 394.

LETTER LXII. A.D. 394.

T HIS , the longest and latest, and certainly not the least interesting, of S. Ambrose’s Letters, is addressed to the Church of Vercellæ, which, owing to intestine divisions, had been for some time without a Bishop. S. Ambrose first urges them to remember Christ’s Presence among them, and to proceed to Election with that thought especially in their minds. He then speaks of two follows of Jovinian, Sarmatio and Barbatianus, who had introduced their evil doctrines among them, and so fostered div

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LETTER LXIII. A.D. 396.

LETTER LXIII. A.D. 396.

4. Make yourselves therefore worthy that Christ should stand in the midst of you; for wheresoever is peace there is Christ, for Christ is Eph. ii. 14. Peace ; wheresoever is righteousness there is Christ, for Christ is 1 Cor. i. 30. Righteousness . Let Him stand in the midst of you, that you may see Him, that it be not said to you also, S. John i. 26. There standeth One among you, Whom ye know not . The Jews saw Him not, for they believed not on Him; we behold Him by devotion, and Him by fait

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LETTER LXIV277

LETTER LXIV277

3. And now hear the reason why it was small; it was because S. Luke xiii. 19. a grain of mustard-seed which is compared to the kingdom of heaven is also small, and because faith, which is as a grain of mustard-seed, Ib. xvii. 6. can remove mountains and cast them into the sea. Again, Ib. xiii. 21. the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened . Again, Exod. xxxii. 20. Moses ground the head of the golden calf to powder,

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LETTER LXV.

LETTER LXV.

4. The mystical part therefore is offered to God, Who by the brightness of the Divine Wisdom, Whose Father and Parent He is, quickens the vigour of the soul, and enlightens the mind. But the Wisdom of God is Christ, on Whose breast John lay, that from that secret source of wisdom he might be known to have imbibed Divine mysteries. He himself, conscious of his gift, has recorded this, for he dreaded to claim for himself, and to ascribe to his own genius that which he had received. The Lord also s

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LETTER LXVI.

LETTER LXVI.

5. Moses, incensed by this unworthy act, broke the tables, and ground the head of the calf to powder, that he might abolish all traces of their impiety. The first Tables were broken in order to the restoration of the second, whereby, through the preaching of the Gospel, unbelief was broken to pieces, and done away. And thus Moses brought down this Egyptian pride, and repressed this self-exalting arrogance, by the authority of the eternal Law. Wherefore David also says, Ps. xxix. 5, 6. The Lord s

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LETTER LXVII.

LETTER LXVII.

3. A he-goat was slain for sin; offered for an whole burnt-offering. Moses afterwards sought for it, and it was burnt. Lev. x. 16 – 18. And he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation? Ye should indeed have eaten it in the holy place as I commanded. Now when Aaron saw that Moses was angry he replied

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LETTER LXVIII.

LETTER LXVIII.

Farewell; love me, for I also love you. I N this Letter S. Ambrose answers a question propounded to him as to the ground of the severity of the Mosaic Law against those who disguised their sex. AMBROSE TO IRENÆUS, GREETING. 1. Y OU have referred to me, as to a father, the inquiry which has been made of you, why the Law was so severe in pronouncing those unclean who used the garments of the other sex, whether they were men or women, for it is written, Deut. xxii. 5. The woman shall not wear tha

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LETTER LXIX.

LETTER LXIX.

6. But how unseemly is it for a man to do the works of a woman! As for those who curl their hair, like women, let them conceive also, let them bring forth. Yet the one sex wears veils, the other wages war. Let them however be excused who follow their national usages, barbarous though they be, the Persians and Goths and Armenians. Nature is superior to country. 7. And what shall we say of others who think it belongs to luxury to have in their service slaves wearing curls and ornaments of the neck

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LETTER LXX.

LETTER LXX.

4. Thus as the afflicted soul was first oppressed under evil kings, let us consider what was the progress of her conversion. Being weak she was overthrown, and all her fences were made as a way for the passers-by, or for the inroads of passion; dissolved in luxury and pleasure, she was trodden down and removed from the presence of the Lord. Her Ib. iv. 8. tower was decayed , that tower which, as we read in the song of Isaiah, Isa. v. 2. was placed in the midst of a choice vineyard. Now this is

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LETTER LXXI.

LETTER LXXI.

5. He led her through the cornfields that He might satisfy her hunger, first in the desert, then to Capernaum, making her abode to be not in the city but in the field: next He brought her to the borders of Zabulon, near unto the floods of night, that is, the darker riddles of the prophets; that she might learn thereby to reach to the borders of the Gentiles, that common centre, and not to fear the storms and billows of this world. Why should she, seeing that Christ has 1 Kings x. 22. ships of T

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LETTER LXXII.

LETTER LXXII.

4. To return therefore to my first purpose and follow the order I have proposed, it seems good to speak of the nature itself of circumcision. The defence of this ought to be twofold, for so is the accusation, the one brought by the Gentiles, the other by those who are considered as belonging to the people of God, more vigorously on the part of the Gentiles, for they deem men marked with circumcision to be worthy even of scorn and disgrace. Yet their own wisest men approve of circumcision, so as

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LETTER LXXIII.

LETTER LXXIII.

5. Gen. iii. 6. Adam broke this Law, seeking to assume to himself that which he had not received, that thus he might become as it were his own maker and creator, and arrogate to himself divine honour. Thus by his disobedience he incurred guilt, and through arrogance fell into transgression. Had he not thus violated his allegiance, but been obedient to the commands of heaven, he would have preserved to his posterity the prerogative of nature and the innocence which he possessed at his birth. Whe

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LETTER LXXIV.

LETTER LXXIV.

3. What then was the cause of this difference, but human diversity? Exod. xxxiv. 9. He knew the Jews to be a stiff-necked people, prone to fall, base, inclined to unbelief, that heard with the ear but understood not, that saw with their eyes but perceived not, fickle with the instability of infancy, and heedless of commands; and therefore He applied the Law, as a Schoolmaster, to the unstable temper and impious mind of the people, and moderating the very precepts of the Law, He chose that one t

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LETTER LXXV.

LETTER LXXV.

3. Still however he is met with this objection, that even the Jew might say, I also, being under the Law, have an heirship, for the Law is also called the Old Testament, and where is a Testament there also is an inheritance. And although the Apostle himself told the Hebrews Heb. ix. 17. that a testament is of no force, until the death of the testator happen, that is to say, a testament is of no strength while the testator liveth, but is established by his death, yet as in Jeremiah the Lord, spe

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LETTER LXXVI.

LETTER LXXVI.

5. No other Epistle has pronounced so many blessings over the people of God as this. For herein the pregnant witness of Divine grace has declared that we are Ib. i. 3, 5, 9. blessed with all spiritual blessings in heavenly places , and predestinated unto the adoption of children , richly endowed also with grace in the Son of God, which things have abounded unto the knowledge of the mystery of His eternal will . Especially now, in the fulness of time, when Ib. 10. all things are reconciled in Ch

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LETTER LXXVII.

LETTER LXXVII.

4. Isaac also says to his son Esau, when he sought his blessing, Gen. xxvii. 39, 40. Behold thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by thy sword shalt thou live, and shalt serve thy brother. But the time shall come when thou shalt have the dominion and shalt break his yoke from off thy neck. How then is this to be reconciled, that although he shall break his brother’s yoke from off his neck he shall still serve, unless we recognize the difference

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LETTER LXXVIII.

LETTER LXXVIII.

4. But perhaps it may still be asked why He Who had come to declare to us perfect circumcision should choose to be circumcised in part. Concerning this however we need not deliberate long. For if 2 Cor. v. 21. He was made sin that He might expiate our sins, if Gal. iii. 13. He was made a curse for us that He might annul the curses of the Law, for the same reason He was also circumcised for us, that being about to bestow salvation by the Cross, He might abolish the circumcision of the Law. 5. T

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LETTER LXXIX.

LETTER LXXIX.

May the Lord Jesus send you restoration. Farewell. S. A MBROSE here shews that the case of the man who was blind from his birth was the work of Divine power, and censures the question which the disciples asked about him; and dwells on some of the details of the miracle. AMBROSE TO BELLICIUS. 1. Y OU have heard, my brother, the lesson of the Gospel, wherein it is narrated that as S. John ix. 1. the Lord Jesus passed by He saw a man which was blind from his birth . Now if the Lord saw him He did

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LETTER LXXX.

LETTER LXXX.

4. In the next place why did He Who restored life at command, Who gave health by His word, saying to the dead, S. John xi. 43. Come forth , and Lazarus came forth from the grave, saying also to the sick of the palsy, S. Mark ii. 11. Arise and take up thy bed , and the sick of the palsy rose and himself began to carry his bed, whereon, when all his limbs were paralyzed, he had been wont to be carried; why, I say, did He S. John ix. 6, 7. spit on the ground and make clay, and anoint the eyes of

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LETTER LXXXI.

LETTER LXXXI.

5. Hence in Elisha also our Lord is prefigured, 2 Kings iv. 34. for he stretched himself upon the dead child that he might raise him to life, and in this we have a symbol that Christ died with us, that He might rise for us. Thus Christ placed Himself on the level even of our frailty, that He might raise us again. He did not fall, but of His own will cast Himself down, and in rising raised up His fellow. For He has taken us into fellowship with Himself, being anointed, as it is written, Ps. xlv.

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LETTER LXXXII.

LETTER LXXXII.

5. Involved in these difficulties, and feeling that the office of the priest, the sex of the woman and the gravity of her widowed state, and regard for my friend appealed to me with a threefold and weighty claim, I thought that my course of conduct should be to desire no one’s defeat, but the success of all. Nor was my intention baffled; you have all overcome, as regards kindred, as regards nature, as regards Scripture which says, 1 Cor. vi. 7. Why do ye not rather take wrong, why do ye not rat

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LETTER LXXXIII.

LETTER LXXXIII.

8. And what shall I say of holy David, 2 Sam. xiv. 22. who at the petition of one woman suffered his mind to be softened, and with paternal compassion received into his house his degenerate son, stained with his brother’s blood? 9. S. Luke xv. 22. So that father in the Gospel, when the younger son had spent all the substance he had received from his father by riotous living, yet when he returned confessing that he had sinned against him, moved by the humility of a single sentence, gave him an

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LETTER LXXXIV.

LETTER LXXXIV.

S. A MBROSE thanks Siricius for sending him letters by the Presbyter Syrus, whose speedy return he promises. AMBROSE TO SIRICIUS. 1. I AM always pleased to receive a letter from you, but when you also send to me some of our fellow servants, as you have now given our brother and co-presbyter Syrus a letter to me, my joy is doubled. I would however that this pleasure had been more lasting; for as soon as he had arrived he thought he must return, and this diminished my regret and added greatly to m

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LETTER LXXXV.

LETTER LXXXV.

Farewell; love me, for I love one who loves me, and whom I regard as a father. S. A MBROSE speaks briefly in praise of Priscus. AMBROSE TO SIRICIUS. 1. W HEN Priscus, my friend and co-equal in age, was coming here, you gave him a letter to me, and now that he is returning I give him the reply which I send both to duty and affection. By this service he has recompensed us both, for he has given me yours, and you mine, and therefore ought to reap the reward of this his service by an increase of fav

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LETTER LXXXVI.

LETTER LXXXVI.

A LETTER of commendation. AMBROSE TO BISHOPS SEGATIUS AND DELPHINUS. 1. M Y son Polybius, on his return from Africa, where he discharged the duties of the proconsulship with credit, passed some days with us, and inspired my heart with singular affection towards him. 2. Then, when he wished to go from hence, he requested me to write to both of you. I promised to do so, and having dictated a letter delivered it to him superscribed with both your names. He asked for another; but I said that I had d

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LETTER LXXXVII.

LETTER LXXXVII.

A FRIENDLY letter of commendation of Priscus. AMBROSE TO ATTICUS. 1. Y OU entrusted my friend Priscus with a letter, which he delivered to me, and I now give mine in turn to Priscus. Continue to love Priscus, as you do, and even more than before; this I advise, because I also value my Priscus highly. For I feel towards him that ancient love, which from our childhood upwards has grown together with our years; but it is long since I saw him before, so that not only in name but from so long an inte

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LETTER LXXXVIII.

LETTER LXXXVIII.

A BRIEF acknowledgement of letters. AMBROSE TO ALYPIUS. 1. A NTIOCHUS , a man of consular rank, delivered to me your Excellency’s letter; nor did I neglect to reply to it; for I sent you a letter by my own messenger, and another occasion having offered, I sent, if I mistake not, a second. But since the offices of friendship are rather, I think, to be added to than balanced; it became my duty, especially on his return who had laid upon me such a debt of obligation by your letters, to make some re

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LETTER LXXXIX.

LETTER LXXXIX.

S. A MBROSE dwells on the mutual love of himself and Antonius. AMBROSE TO ANTONIUS. 1. Y OU never are silent in regard of me, nor ought I ever to complain of being neglected by your silence, knowing that I am not absent from your thoughts. For since you bestow that which is the most precious, how can you withhold that which many others receive, not so much from any habitual affection as from an interchange of civility. 2. And even from my own feelings I can judge in turn of yours, and these lead

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LETTER XC.

LETTER XC.

A GRACEFUL letter of affection. AMBROSE TO HIS BROTHER CANDIDIANUS. 1. G REAT 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....

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LETTER XCI.

LETTER XCI.

(See page 19 .) S ENTENTIAM 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

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EPISTOLA V. A.D. 380.

EPISTOLA V. A.D. 380.

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 inspectione

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EPISTOLA VI. A.D. 380.

EPISTOLA VI. A.D. 380.

4. Judg. xix. 3 sqq. 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

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