 Chapter 49 of On the Duties of the clergy, book the first. We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice. For this deprives us of liberty, and spoils those who are in the midst of vanities of the image of God. Whilst then we are here, let us preserve the likeness that there we may attain to the truth. Let the likeness of justice exist in us, likewise that of wisdom, for we shall come to that day and shall be rewarded according to our likeness. Let not the adversary find his image in thee, let him not find fury nor rage, for in these exists the likeness of wickedness. Our adversary the devil, as a roaring lion, seeketh whom he may kill, whom he may devour. Let him not find a desire for gold, nor heaps of money, nor the appearance of vices, lest he take from thee the voice of liberty. For the voice of true liberty is heard, when thou canst say, the prince of this world shall come and shall find no part in me. Therefore, if thou art sure that he will find nothing in thee, when he comes to search through thee, thou wilt say, as the patriarch Jacob did to Laban, know now if there is ought of thine with me. Rightly do we account Jacob blessed, with whom Laban could find naught of his, for Rachel had hidden the gold and silver images of his gods. If then wisdom and faith, and contempt of the world, and spiritual grace exclude all faithlessness, thou wilt be blessed, for thou regardest not vanity and folly and lying. Is it a light thing to take away from the adversary the opportunity to speak, so that he can have no ground to make his complaint against thee? Thus he who looks not on vanity is not perturbed, but he who looks upon it is perturbed, and that too, all to no purpose. Is it not a vain thing to heap up riches, for surely, to seek for fleeting things is vain enough, and when thou hast gathered them, how dost thou know that thou shalt have them in possession? Is it not vain for a merchant to journey by night and by day, that he may be able to heap up treasures? Is it not vain for him to gather merchandise, and to be much perturbed about its price, for fear he might sell it for less than he gave? That he should strive everywhere for high prices, and thus unexpectedly call up robbers against himself through their envy at his much-vaunted business? Or that, without waiting for karma-winds, impatient of delays, he should meet with shipwreck whilst seeking for gain? And is not he too perturbed in vain, who with great toil amasses wealth, though he knows not what air to leave it to? Often and often, all that an avaricious man has got together with the greatest care, he spends thrift air scatters abroad with headlong prodigality. The shameless prodigal, blind to the present, heedless of the future, swallows up as in an abyss what took so long to gather. Often too, the desired successor gains but envy for his share of the inheritance, and by his sudden death, hands over the whole amount of the succession which he has hardly entered upon to strangers. Why, then, does thou idly spin a web which is worthless and fruitless? And why does thou build up useless heaps of treasures like spider's webs? For though they overflow, they are no good. Nay, they denude thee of the likeness of God, and put on thee the likeness of the earthy. If anyone has the likeness of the tyrant, is he not liable to condemnation? Thou layest aside the likeness of the eternal king, and raisedest in thyself the image of death. Rather cast out of the kingdom of thy soul the likeness of the devil, and raise up the likeness of Christ. Let this shine forth in thee. Let this glow brightly in thy kingdom, that is thy soul, for it destroys the likeness of all vices. David says of this, O Lord, in thy kingdom thou bringest their images to nothing. For when the Lord has adorned Jerusalem according to his own likeness, then every likeness of the adversary is destroyed. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. On the Duties of the Clergy by St. Ambrose. Book I. Chapter 50 The Levites ought to be utterly free from all earthly desires, what their virtues should be on the apostle's own showing, and how great their purity must be. Also, what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet, on account of what accompanies them, become contrary to duty. From whence he gathers what gifts the office of the Levites demands. To conclude, he adds an exposition of Moses' words when blessing the tribe of Levi. If then, in the Gospel of the Lord, the people themselves were taught and led to despise riches, how much more ought ye Levites no longer to be bound down by earthly desires? For your portion is God. For when their earthly possessions were portioned out by Moses to the people of our fathers, the Lord suffered not the Levites to have a share in that earthly possession, for he himself would be the strength of their inheritance. Wherefore, David says, the Lord is the portion of mine inheritance and my cup, whence we get the name Levite which means himself is mine, or himself for me. Great then is this honor that God should say of him, himself is mine, or, as was said to Peter about the peace of money found in the fish's mouth, give to them for me and for thee. Wherefore, the apostle, when he said, a bishop should be sober, modest, of good behavior, given to hospitality, apt to teach, not covetous, nor a brawler, one that rules well his own house, also added, likewise must the deacons be grave, not double-tongued, not given too much wine, not greedy filthy looker, holding the mystery of the faith in a pure conscience, and let them also first be proved, and so let them serve being found blameless. We note how much is required of us. The minister of the Lord should abstain from wine, so that he may be upheld by the good-bitness not only of the faithful, but also by those who are without, for it is right that the witness to our acts and works should be the opinion of the public at large, that the office be not disgraced. Thus he who sees the minister of the altar adorned with suitable virtues may praise their author and reverence the Lord who has such servants. The praise of the Lord sounds forth where there is a pure possession and an innocent rule at home. But what shall I say about chastity, when only one and no second union is allowed, as regards marriage, the law is not to marry again, nor to seek union with another wife. It seems strange to many why impediment should be caused by a second marriage entered on before baptism, so as to prevent election to the clerical office and to the reception of the gift of ordination, seeing that even crimes are not wont to stand in the way if they have been put away in the sacrament of baptism. But we must learn that in baptism sin can be forgiven, but law cannot be abolished. In the case of marriage there is no sin, but there is a law. Whatever sin there is can be put away, whatever law there is cannot be laid aside in marriage. How could he exhort to widowhood who himself had married more than once? But ye know that the ministerial office must be kept pure and unspotted and must not be defiled by conjugal intercourse. Ye know this, I say, who have received the gifts of the sacred ministry pure bodies and unspoiled modesty and without ever having enjoyed conjugal intercourse. I am mentioning this because in some out of the way places, when they enter on the ministry, or even when they become priests, they have begotten children. They defend this on the ground of old custom, when, as it happened, the sacrifice was offered up at long intervals. However, even the people had to be purified two or three days beforehand so as to come clean to the sacrifice as we read in the Old Testament. They even used to wash their clothes. If such regard was paid in what was only the figure, how much ought it to be shown in the reality? Learn then, priest and Levite, what it means to wash thy clothes. Thou must have a pure body wherewith to offer up the sacraments. If the people were forbidden to approach their victim unless they washed their clothes, does thou, while foul in heart and body, dare to make supplication for others? Does thou dare to make an offering for them? The duty of the Levites is no light one, for the Lord says of them, Behold, I have taken the Levites from among the children of Israel instead of every firstborn that opens the matrix among the children of Israel. These shall be their redemption, and the Levites shall be mine, for I hallowed unto me all the firstborn in the land of Egypt. We know that the Levites are not reckoned among the rest, but are preferred before all, for they are chosen out of all, and are sanctified like the first fruits and the firstlings which belong to the Lord, since the payment of vows and redemption for sin are offered by them. Thou shalt not receive them, he says, among the children of Israel, but thou shalt appoint the Levites over the tabernacle of testimony and over all the vessels thereof, and over all things that belong to it. They shall bear the tabernacle and all the vessels thereof, and they shall minister in it, and shall encamp round about the tabernacle, and when the tabernacle setteth forward the Levites shall take it down, and when the camp is pitched they shall set up the tabernacle again, and the stranger that cometh nigh shall surely be put to death. Thou then art chosen out of the whole number of the children of Israel, regarded as the first fruits of the sacred offerings, set over the tabernacle source to keep guard in the camp of holiness and faith, to which if a stranger approach he shall surely die. Thou art placed there to watch over the ark of the covenant. All do not see the depths of the mysteries, for they are hid from the Levites, lest they should see who ought not to see, and they who cannot serve should take it up. Moses indeed saw the circumcision of the Spirit but veiled it, so as to give circumcision only in an outward sign. He saw the unleavened bread of sincerity and truth. He saw the sufferings of the Lord, but he veiled the unleavened bread of truth in the material unleavened bread. He veiled the sufferings of the Lord in the sacrifice of a lamb or a calf. Good Levites have ever preserved the mystery entrusted to them after the protection of their own faith, and yet does thou think little of what is entrusted to thee? First, thou shalt see the deep things of God which needs wisdom. Next, thou must keep watch for the people that requires justice. Thou must defend the camp and guard the tabernacle which needs fortitude. Thou must show thyself continent and soba, and this needs temperance. These chief virtues, they who are without have recognized, but they considered that the order resting on society was higher than that resting on wisdom. Though wisdom is the foundation and justice the building which cannot stand unless it have a foundation. The foundation is Christ. First stands faith, which is a sign of wisdom, as Solomon says in following his father, The fear of the Lord is the beginning of wisdom, and the Lord says, Thou shalt love the Lord thy God, thou shalt love thy neighbor. It is a noble thing to do one's kindness and duties towards the whole of the human race, but it is ever more seemingly that thou should give to God the most precious thing thou hast, that is thy mind, for thou hast nothing better than that. When thou hast paid thy debt to thy Creator, then thou mayst labor for men, to show them kindness and to give help. Then thou mayst assist the needy with money, or by some duty, or some service that lies in the way of thy ministry, by money to support him, by paying a debt, so as to free him that is bound, by undertaking a duty, so as to take charge of a trust which he fears to lose, who has put it by interest. It is a duty then to take care of and to restore what has been entrusted to us. But meanwhile a change comes, either in time or circumstances, so that it is no longer a duty to restore what one has received. As for instance when a man demands back his money as an open enemy to use it against his country, and to offer his wealth to barbarians, or if thou shouldst have to restore it, whilst another stood by to exhort it from him by force, if thou restore money to a rabing lunatic when he cannot keep it, if thou give up to a madman a sword once put by with thee, whereby he may kill himself. Is it not an act contrary to duty to pay the debt? Is it not contrary to duty to take knowingly what has been got by thief, so that he who has lost it is cheated out of it? It is also sometimes contrary to duty to fulfill a promise or to keep an oath. As was the case with Herod, who swore that whatever was asked he would give to the daughter of Herod dies, and so allowed the death of John that he might not break his word. And what shall I say of Jephthah, who offered up his daughter in sacrifice, she having been the first to meet him as he returned home victorious, whereby he fulfilled the vow which he had made that he would offer to God whatever should meet him first? It would have been better to make no promise at all than to fulfill it in the death of his daughter. He are not ignorant how important it is to look to this, and so a Levite is chosen to guard the sanctuary, one who shall never fail in counsel, nor forsake the faith, nor fear death, nor do anything extravagant, so that in his whole appearance he may give proof of his earnestness. For he ought to have not only his soul, but even his eyes in restraint, so that no chance Mishabh may bring a blush to his forehead. For whoever looketh on a woman to desire her hath already committed adultery with her in his heart. Thus adultery is committed not only by actual committal of the foul deed, but even by the desire of the ardent gaze. This seems high and somewhat severe, but in a high office it is not out of place. For the grace of the Levites is such that Moses spoke of them as follows in his blessing. Give to Levi his men, give Levi his trusted ones, give Levi the lot of his inheritance and his truth to the holy men whom they tempted in temptation and reviled at the waters of contradiction. Who said to his father and mother, I know thee not and knew not his brethren and renounced his children. He guarded thy word and kept thy testimony. They then are his men, his trusted ones, who have no deceit in their hearts, hide no treachery within them, but guard his words and ponder them in their heart, as Mary pondered them. Who know not their parents so as to put them before their duty, who hate the violators of chastity and avenge the injury done to purity, and know the times for the fulfilling of their duty, as also which duty is the greater, which the lesser, and to what occasion each is suited. In all this they follow that alone which is virtuous. And who, where there are two virtuous duties, think that which is the more virtuous must come first. These are, in truth, rightly blessed. If anyone makes known the just works of the Lord, and offers him incense, then bless O Lord his strength, accept the work of his hands, that he may find the grace of the prophetic blessing with him, who liveth and reigneth forever and ever. Amen. End of chapter 50. End of Book I. Chapter 1 Off on the duties of the clergy. Book II. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. On the duties of the clergy, by St. Ambrose. Book II. Chapter I. Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does. In the first book we spoke of the duties, which we thought befitted a virtuous life, whereon no one has ever doubted but that a blessed life, which the Scripture calls eternal life, depends. So great is the splendour of a virtuous life, that a peaceful conscience and a calm innocence work out a happy life. And as the risen sun hides the globe of the moon and the light of the stars, so the brightness of a virtuous life, where it glitters in true pure glory, casts into the shade all other things, which, according to the desires of the body, are considered to be good or are reckoned in the eyes of the world to be great and noble. Blessed plainly is that life, which is not valued at the estimation of outsiders, but is known as judge of itself, by its own inner feelings. It needs no popular opinion as its reward in any way, nor has it any fear of punishments. Thus the less it strives for glory, the more it rises above it. For to those who seek for glory, that reward in the shape of present things is but a shadow of future ones, and is a hindrance to eternal life, as it is written in the scriptures. Verily, I say unto you, they have received their reward. This is said of those who, as it were, with the sound of a trumpet, desire to make known to all the world the liberality they exercise towards the poor. It is the same, too, in the case of fasting, which is done for but outward show. They have, he says, their reward. It therefore belongs to a virtuous life to show mercy and to fast in secret, that thou mayst seem to be seeking a reward from thy God alone and not from men. For he who seeks it from men has his reward. But he who seeks it from God has eternal life, which none can give but the Lord of eternity. As it is said, verily I say unto thee, today shall thou be with me in paradise. Wherefore, the scripture plainly has called that life which is blessed eternal life. It has not been left to the appraised according to man's ideas on the subject, but has been entrusted to the divine judgment. End of chapter 1 Chapter 2 of On the Duties of the Clergy Book II This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. On the Duties of the Clergy by Saint Ambrose Book II Chapter 2 The different ideas of philosophers on the subject of happiness. He proves first from the gospel that it rests on the knowledge of God and the pursuit of good works. Next, that it may not be thought that this idea was adopted from the philosophers. He adds proofs from the witness of the prophets. The philosophers have made a happy life to depend either as heronimus on freedom from pain or as herilus on knowledge. For herilus, hearing knowledge very highly praised by Aristotle and Theoprastus made it alone to be the chief good when they really praised it as a good thing, not as the only good. Others, as Epicurus, have called pleasure such. Others, as Califo, and after him Diodorus understood it in such a way as to make a virtuous life go in union, the one with pleasure, the other with freedom from pain, since a happy life could not exist without it. Zeno the Stoic thought the highest and only good existed in a virtuous life. But Aristotle and Theoprastus and the other peripatetics maintained that a happy life consisted in virtue, that is, in a virtuous life, but that its happiness was made complete by the advantages of the body and other external good things. But the sacred scriptures say that eternal life rests on a knowledge of divine things and on the fruit of good works. The Gospel bears witness to both these statements. For the Lord Jesus spoke thus of knowledge. This is eternal life to know thee, the only true God and Jesus Christ whom thou hast sent. About works he gives this answer. Everyone that hath forsaken house or brethren or sisters or father or mother or wife or children or lands for my name's sake shall receive an hundredfold and shall inherit everlasting life. Let no one think that this was but lately said and that it was spoken of by the philosophers before it was mentioned in the Gospel. For the philosophers that is to say Aristotle and Theoprastus as also Zeno and Hieronymus certainly lived before the time of the Gospel but they came after the prophets. Let them rather think how long before even the names of the philosophers were heard of both of these seem to have found open expression through the mouth of the Holy David. For it is written Blessed is the man whom thou instructest, O Lord, and teaches him out of thy law. We find elsewhere also Blessed is the man that feareth the Lord he will rejoice greatly in his commandments. We have proved our point as regards knowledge the reward for which the prophet states to be the fruit of eternity adding that in the house of the man that feareth the Lord or is instructed in his law and rejoices greatly in the divine commandments is glory and riches and his justice abideth forever and ever. He has further also in the same psalm stated of good works that they gain for an upright man the gift of eternal life. He speaks thus Blessed is the man that choice pity and lendeth he will guide his affairs with discretion surely he shall not be moved forever the righteous shall be in everlasting remembrance and further he hath dispersed he hath given to the poor his justice endureth forever. Faith then has the promise of eternal life for it is a good foundation. Good works too have the same for an upright man is tested by his words and acts for if a man is always busy talking and yet is slow to act he shows by his acts how worthless his knowledge is it is much worse to know what one ought to do and yet not to do what one has learned should be done on the other hand to be active in good works and unfaithful at heart is as idle as though one wanted to raise a beautiful and lofty dome upon a bad foundation the higher one builds the greater is the fall for without the protection of faith good works cannot stand a treacherous anchorage in a harbor perforates a ship and a sandy bottom quickly gives way and cannot bear the weight of the building placed upon it there then will be found the fullness of reward where the virtues are perfect and where there is a reasonable agreement between words and acts End of chapter 2 Chapter 3 Off on the duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the duties of the clergy by Saint Ambrose Book II Chapter 3 The definition of blessedness is drawn from the scriptures is considered unproved It cannot be enhanced by external good fortune nor can it be weakened by misfortune As then knowledge so far as it stands alone is put aside either as worthless according to the superfluous discussions of the philosophers or as but an imperfect idea Let us now note how clearly the divine scriptures explain a thing about which we see the philosophers held so many involved and perplexing ideas For the scriptures state that nothing is good but what is virtuous and declare that virtue is blessed in every circumstance and that it is never enhanced by either corporal or other external good fortune nor is it weakened by adversity No state is so blessed as that wherein one is free from sin is filled with innocence and is fully supplied with the grace of God For it is written Blessed is the man that hath not walked in the council of the ungodly and hath not stood in the way of sinners and hath not sat in the seat of pestilence but in the law of the Lord was his delight And again blessed are the undefiled in the way who walk in the law of the Lord Innocence then and knowledge may command blessed We have also noted already that the blessedness of eternal life is the reward for good works It remains then to show that when the patronage of pleasure is despised and the first of these one appours as poor and effeminate and the other is unmanly and weak that then a blessed life can rise up in the midst of pain This can easily be shown when we read Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you for righteousness' sake Rejoice and be exceeding glad for great is your reward in heaven So persecuted they the prophets which were before you And again He that will come after me let him take up his cross and follow me End of chapter 3 Chapter 4 of On the Duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the Duties of the clergy by Saint Ambrose Book II Chapter 4 The same argument, namely that blessedness is not lessened or added by external matters is illustrated by the example of men of old There is then a blessedness even in pains and griefs all which virtue with its sweetness checks and restrains abounding as it does in natural resources for either soothing conscience or increasing grace For Moses was blessed in no small degree when surrounded by the Egyptians and shut in by the sea he found by his merits away for himself and the people to go through the waters When was he ever braver than at the moment when surrounded by the greatest dangers he gave not up the hope of safety but besought a triumph What of Aaron? When did he think himself more blessed than when he stood between the living and the dead and by his presence stayed death from passing from the bodies of the dead to the lines of the living? What shall I say of the youth Daniel who was so wise that when in the midst of the lions enraged with hunger he was by no means overcome with terror at the fierceness of the beasts so free from fear was he that he could eat and was not afraid he might by his example excite the animals to feed on him There is then in pain a virtue that can display the sweetness of a good conscience and therefore it serves as a proof that pain does not lessen the pleasure of virtue As then there is no loss of blessedness to virtue through pain so also the pleasures of the body and the enjoyment that benefits give add nothing to it On this the apostle says well what things to me were gained those I counted loss for Christ and he added wherefore I count all things but loss and do count them but dung that I may win Christ Moses too thought the treasures of Egypt to be his loss and thus showed forth in his life the reproach of the cross of the Lord he was not rich when he had abundance of money nor was he afterwards poor when he was in want of food and less perchance there is anyone who thinks he was less happy when daily food was wanting to him and his people in the wilderness but yet man that is angels food which surely none will dare deny to be a mark of the greatest good and of blessedness from heaven also the daily shower of meat was sufficient to feed the whole multitude bread for food also failed Elijah that holy man had he sought for it but it seemed not to fail him because he sought it not thus by the daily service of the ravens bread was brought to him in the morning meat in the evening was he any the less blessed for himself certainly not nay he was the more blessed for he was rich toward God it is better to be rich for others than for oneself he was so for in the time of famine he asked a widow for food intending to repay it so that the barrel of meat failed not for three years and six months and the oil jar sufficed and served the needy widow in the time also rightly did Peter wish to be there where he saw them rightly did they appear in the mount with Christ in glory for he himself became poor when he was rich riches then give no assistance to living a blessed life a fact that the Lord clearly shows in the gospel saying blessed are ye poor for yours is the kingdom of God blessed are they that hunger for they shall be filled blessed are ye that weep now for ye shall laugh thus it is stated as plainly as possible that poverty hunger and pain which are considered to be evils not only are not hindrances to a blessed life but are actually so many helps towards it End of Chapter 4 Chapter 5 Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose Book II Chapter 5 Those things which are generally looked on as good are mostly hindrances to a blessed life and those which are looked on as evil are the materials out of which virtues grow What belongs to blessedness is shown by other examples But those things which seem to be good as riches, abundance, joy without pain are a hindrance to the fruits of blessedness as is clearly stated in the Lord's own words when he said So then corporal or external good things are not only no assistance to attaining a blessed life but are even a hindrance to it Wherefore, Naboth was blessed even though he was stoned by the rich weak and poor as opposed to the royal resources he was rich in his aim and his religion So rich indeed that he would not exchange the inheritance of the vineyard received from his father for the king's money and on this account was he perfect for he defended the rights of his forefathers with his own blood Thus also Ahab was wretched on his own showing for he caused the poor man to be put to death so as to take possession of his vineyard himself It is quite certain that virtue is the only and the highest good that it alone richly abounds in the fruit of a blessed life that a blessed life by means of which eternal life is one does not depend on external or corporal benefits but on virtue only A blessed life is the fruit of the present and eternal life is the hope of the future Some however there are who think a blessed life is impossible in this body weak and fragile as it is for in it one must suffer pain and grief one must weep one must be ill So I could also say that a blessed life rests on bodily rejoicing but not on the heights of wisdom on the sweetness of conscience or on the loftiness of virtue It is not a blessed thing to be in the midst of suffering but it is blessed to be victorious over it and not to be cowed by the power of temporal pain Suppose that things come which are accounted terrible as regards the grief they cause such as blindness, exile, hunger, violation of a daughter, loss of children who will deny that Isaac was blessed who did not see in his old age and yet gave blessings with his benediction was not Jacob blessed who in his father's house endured exile as a shepherd for pay and mourned for the violated chastity of his daughter and suffered hunger Were they not blessed on whose good faith God received witness as it is written the God of Abraham the God of Isaac and the God of Jacob A wretched thing is slavery but Joseph was not wretched Nay, clearly he was blessed when he whilst in slavery picked the last of his mistress What shall I say of holy David who bewailed the death of three sons and what was even worse than this, his daughter's incestuous connection How could he be unblessed from whom the author of blessedness himself sprung who has made many blessed for blessed are they who have not seen yet have believed All these felt their own weakness but they bravely prevailed over it What can we think of as more wretched than holy Job either in the burning of his house or the instantaneous death of his ten sons or his bodily pains Was he less blessed than if he had not endured those things whereby he really showed himself approved True it is that in these sufferings there is something bitter and that strength of mind cannot hide this pain nor deny that the sea is deep because in sure it is shallow nor that the sky is clear because sometimes it is covered with clouds nor that the earth is fruitful because in some places there is but barren ground nor that the crops are rich and full because they sometimes have wild oats mingled with them So too count it as true that the harvest of a happy conscience may be mingled with some bitter feelings of grief in the sheaves of the whole of a blessed life if by chance any misfortune or bitterness has crept in Is it not as though the wild oats were hidden or as though the bitterness of the tares was concealed by the sweet scent of the corn But let us now proceed again with our subject End of Chapter 5 Chapter 6 of On the Duties of the Clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer, please visit LibriVox.org On the Duties of the Clergy by St. Ambrose Book II Chapter 6 On what is useful Not that which is advantageous but that which is just and virtuous It is to be found in losses and is divided into what is useful for the body and what is useful unto godliness In the first book we made our division in such a way as to set in the first place what is virtuous and what is seemly For all duties are derived from these In the second place we said what is useful But as at the start we said that there was a difference between what is virtuous and what is seemly one can comprehend more easily than one can explain So also when we are thinking of what is useful we have to give considerable thought to what is the more useful But we do not reckon usefulness by the value of any gain in money but in acquiring godliness as the apostle says But godliness is profitable unto all things having promise of the life that now is and of that which is to come In scriptures if we look carefully we shall often find that what is virtuous is called useful All things are lawful unto me but all things are not profitable useful Before that he was speaking of vices and so means It is lawful to sin but it is not seemly Sin rests in one's own power but they are not virtuous To live wantonly is easy but it is not right For food serves not god but the belly Therefore because what is useful is also just it is just to serve Christ who redeemed us They too are just who for his name's sake have given themselves up to death They are unjust who have avoided it Of them it says What profit is there in my blood that is what advance has my justice made Wherefore they also say let us bind the just for he is useless to us that is he isn't just for he complains of us condemns and rebukes us This could also be referred to the greed of empiresmen which closely resembles treachery as we read in the case of the traitor Judas who in his longing for gain and his desire for money put his head into the noose we have then to speak of that usefulness which is full of what is virtuous as the apostle himself has laid it down in so many words saying and this I speak for your own profit not that I may cast a snare upon you but for that which is comely it is plain then that what is virtuous is useful and what is useful is virtuous also that what is useful is just and what is just is useful I can say this for I am speaking not to merchants who are covetous from a desire to make gain but to my children and I am speaking of the duties which I wish to impress upon and impart to you whom I have chosen for the service of the lord so that those things which have been already implanted and fixed in your minds and characters by habit and training may now be further unfolded to you by explanation and instruction therefore as I am about to speak of what is useful I will take up those words of the prophet incline my heart unto thy testimonies and not to covetousness that the sound of the word useful may not rouse in us the desire for money some indeed put it thus incline my heart unto thy testimonies and not to what is useful that is that kind of usefulness that we watch for making gains in business and has been bent and diverted by the habits of men to the pursuit of money for as a rule most people call that only useful which is profitable but we are speaking of that kind of usefulness which is sought in earthly loss that we may gain Christ whose gain is godliness with contentment great too is the gain whereby we attain to godliness which is rich with God not indeed in fleeting wealth but in eternal gifts and in which rests no uncertain trial but grace constant and an ending there is therefore a usefulness connected with the body and also one that has to do with godliness according to the apostles division bodily exercise profited a little but godliness is profitable unto all things and what is so virtuous as integrity what so seemly as to preserve the body unspotted and undefiled and its purity unsullied what again is so seamless that a widow should keep her plighted troth to her dead husband what more useful than this whereby the heavenly kingdom is attained for there are some who have made themselves eunuchs for the kingdom of heaven's sake end of chapter 6 chapter 7 off on the duties of the clergy book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose book the second chapter 7 what is useful is the same as what is virtuous nothing is more useful than love which is gained by gentleness courtesy kindness justice and the other virtues as we are given to understand from the histories of Moses and David lastly confidence springs from love and again love from confidence there is therefore not only a close intercourse between what is virtuous and what is useful but the same thing is both useful and virtuous therefore he who willed to open the kingdom of heaven to all sought not what was useful to himself but what was useful for all thus we must have a certain order and proceed step by step from habitual or common acts to those which are more excellent so as to show by many examples the advancement of what is useful and first we may know there is nothing so useful as to be loved nothing so useless as not to be loved for to be hated in my opinion is simply fatal and altogether deadly we speak of this then in order that we may take care to give cause for a good estimate and opinion to be formed of us and may try to get a place in others affections through our calmness of mind and kindness of soul for goodness is agreeable and pleasing to all so easily reaches human feelings and if that is assisted by gentleness of character and willingness as well as by moderation in giving orders and courtesy of speech by honouring word by a ready interchange of conversation and by the grace of modesty it is incredible how much all this tends to an increase of love we read not only in the case of private individuals but even of kings what is the effect of ready willing courtesy and what harm, pride and great swelling words have done so far as to make even kingdoms to totter and powers to be destroyed if anyone gains the people's favour by advice or service by fulfilling the duties of his ministry or office or if he encounters danger for the sake of the whole nation there is no doubt but that such love will be shown him by the people that they all will put his safety on their own what reproaches Moses had to bear from his people but when the Lord would have avenged him on those who reviled him he often used to offer himself for the people that he might save them from the divine anger with what gentle words used he to address the people even after he was wronged he comforted them in their labours consoled them by his prophetic declarations of the future he often spoke with God yet he was wronged to address men gently and pleasantly worthy was he considered to stand above all men for they could not even look on his face and refused to believe that his sepulchre was found he had captivated the minds of all the people to such an extent that they loved him even more for his gentleness than they admired him for his deeds there is David too who was chosen from among all to rule the people how gentle and kindly he was humble in spirit too how diligent and ready to show affection before he came to the throne he offered himself in the stead of all as king he showed himself unequal to all in warfare and shared in their labours he was brave in battle gentle in ruling patient under abuse there than to return wrongs so dear was he to all that though a youth he was chosen even against his will to rule over them and was made to undertake the duty though he withstood it when old he was asked by his people not to engage in battle because they all preferred to incur danger for his sake rather than that he should undergo it for theirs he had bound the people to himself really in doing his duty first when he during the division among the people preferred to live like an exile at Hebron rather than to reign at Jerusalem next when he showed that he loved Valar even in an enemy he had also thought that justice should be shown to those who had born arms against himself the same as to his own men again he admired Abna the bravest champion of the opposing side whilst he was their leader and was yet waging war nor did he despise him when suing for peace but honored him by a banquet when killed by treachery he mourned and wept for him he followed him and honored his obsequies and evinced his good faith in desiring vengeance for the murder for he handed on that duty to his son in the charge that he gave him being anxious rather than the death of an innocent man should not be left and avenged than that anyone should mourn for his own it is no small thing especially in the case of a king so to perform humble duties as to make oneself like the very lowest it is noble not to seek for food at another's risk and to refuse a drink of water to confess a sin and to offer oneself to death for one's people this latter David did so that the divine anger might be turned against himself when he offered himself to the destroying angel and said Lo, I have sinned I, the shepherd, have done wickedly but this flock what hath it done let thy hand be against me what further should I say he opened not his mouth to those planning deceit and as though hearing not he thought no word should be returned nor did he answer their reproaches when he was evil spoken of he prayed when he was cursed he blessed he walked in simplicity of heart and fled from the proud he was a follower of those unspotted from the world one who mixed ashes with his food when bewailing his sins and mingled his drink with weeping worthy then was he caught for by all the people all the tribes of Israel came saying behold, where thy bone and thy flesh also yesterday and the day before when soul lived and reigned thou wast he that leadest out and broughtest in Israel and the Lord said to thee thou shalt feed my people and why should I say more about him of whom the word of the Lord has gone forth to say I have found David according to my heart whoever walked in holiness of heart and injustices he did saw as to fulfill the will of God for whose sake pardon was granted to his children when they sinned and their rites were preserved to his heirs who would not have loved him when they saw how dear he was to his friends for as he truly loved his friends so he thought that he was loved as much in return by his own friends nay parents put him even before his children and children loved him more than their parents wherefore soul was very angry and strove to strike Jonathan his son with a spear because he thought that David's friendship held a higher place in his esteem than either filial piety or a father's authority it gives a very great impetus to mutual love if one shows love in return to those who love us and proves that one does not love them for the life is loved especially if one shows it by the proofs that a faithful friendship gives what is so likely to win favor as gratitude what more natural than to love one who loves us what so implanted and so impressed on man's feelings as the wish to let another by whom we want to be loved know that we love him where does the wise man say lose thy money for thy brother and thy friend again I will not be ashamed to defend a friend neither will I hide myself from him if indeed the words in ecclesiastics testify that the medicine of life and immortality is in a friend yet none has ever doubted that it is in love that our best defense lies as the apostle says it bears all things believe with all things hope with all things endure with all things love never faileth thus David failed not for he was dear to all and wished to be loved rather than feared by his subjects fear keeps the watch of temporal protection but knows not how to keep guard permanently and so where fear has departed boldness often creeps in for fear does not force confidence but affection calls it forth love then is the first thing to give us a recommendation it is a good thing therefore to have our witness in the love of many then arises confidence so that even strangers are not afraid to trust themselves to thy kindness when they see thee so dear to many so likewise one goes through confidence to love so that he who has shown good faith to one or two has an influence as it were on the minds of all good will of all End of Chapter 7 Chapter 8 of On the Duties of the Clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the Duties of the Clergy by St. Ambrose Book II Nothing has greater effect in gaining good will than giving advice but none can trust it unless it rests on justice and prudence How conspicuous these two virtues were in Solomon is shown by his well-known judgment Two things therefore love and confidence are the most efficacious in commanding us to others Also this third quality if thou hast it what many consider to be worthy of admiration in thee and think to be rightly worthy of honour the power in fact of giving good advice Since the giving of good advice is a great means of gaining men's affections prudence and justice are much needed in every case these are looked for by most so that confidence at once is placed in him in whom they exist because he can give useful and trustworthy advice to whoever wants it He will put himself into the hands of a man whom he does not think to be more wise than himself who asks for advice It is necessary therefore that he of whom advice is asked should be superior to him who asks it for why should we consult a man when we do not think that he can make anything more plain than we ourselves see it But if we have found a man that by the vigor of his character by his strength of mind and his forth above all others and further is better fitted by example and experience than others that can put an end to immediate dangers foresee future ones point out those close at hand can explain a subject bring relief in time is ready not only to give advice but also to give help in such a man confidence is placed so that he who seeks advice can say though evil should happen to me through him I will bear it to a man of this sort then we entrust our safety and our reputation for he is, as we said before just and prudent justice causes us to have no fear of deceit and prudence frees us from having any suspicions of error however, we trust ourselves more readily to adjust than to a prudent man to put it in the way people generally do but according to the definition of the philosophers where there is one virtue others exist too whilst prudence cannot exist without justice we find this stated also in our writers for David says the just showeth mercy and lendeth what the just lens he says elsewhere a good man is he that showeth mercy and lendeth he will guide his words with discretion is not that noble judgment full of wisdom and justice let us see whether it is so two women it says stood before King Solomon and the one said to him hear me my lord I and this woman dwell in one house and before the third day we gave birth and bore a son a peace and were together there was no witness in the house nor any other woman with us only we two alone and her son died this night because she overlaid it and she rose at midnight and took my son from my breast and laid it in her bosom and her dead child she laid at my breast and I rose in the morning to give my child suck and found him dead and I considered it a dawn and behold it was not my son and the other woman said nay, but the living is my son and the dead is thy son this was their dispute in which either tried to claim the living child for herself and denied that the dead one was hers then the king commanded a sword to be brought and the infant to be cut in half and either peace to be given to one one half to the one and one half to the other then the woman who's the child really was moved by her feelings cried out divide not the child my lord let it rather be given to her and live and do not kill it but the other answered let it be neither mine nor hers divide it then the king ordered that the infant should be given to the woman who had said do not kill it but give it to that woman for as it says her bowels yearned upon her son it is not wrong to suppose that the mind of god was in him for what is hidden from god it can be more hidden than the witness that lies deep within into which the mind of the wise king entered as though to judge a mother's feelings and elicited as it were the voice of a mother's heart for a mother's feeling were laid bare when she chose that her son should live with another rather than that he should be killed in his mother's sight it was therefore a sign of wisdom to distinguish between scarlet heart thoughts to draw the truth from hidden springs and to pierce as it were with the sword of the spirit not only the inward parts of the body but even of the mind and soul it was the part of justice also that she who had killed her own child should not take away another's but that the real mother should have her own back again indeed the scriptures have declared this all Israel it says heard of the judgment which the king had judged and they feared the king for they saw that the wisdom of God was in him to do judgment Solomon also himself had asked for wisdom so that a prudent heart might be given him to hear and to judge with justice end of chapter 8 chapter 9 of on the duties of the clergy book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose book the second chapter 9 though justice and prudence are inseparable we must have respect to the ideas of people in general for they make a distinction between the different cardinal virtues it is clear also the sacred scriptures which are the order that wisdom cannot exist without justice for where one of these two is there the other must be also with what wisdom did Daniel expose the lie in the false accusation brought against him by his thorough examination so that those false informers had no answer ready to hand it was a mark of prudence to convict the criminals by the witness of their own words there is justice to give over the guilty to punishment and to save the innocent from it there is therefore an inseparable union between wisdom and justice but generally speaking the one special form of virtue is divided up thus temperance lies in despising pleasures fortitude may be seen in undergoing labors and dangers prudence in the choice of what is good by knowing how to distinguish between things useful and the reverse justice in being a good guardian of another's rights and protector of its own thus maintaining for each his own we can make this fourfold division and difference to commonly received ideas and so whilst deviating from those subtle discussions of philosophic learning which are brought forth as though from some inner recess for the sake of investigating the truth to follow the commonly received use and their ordinary meaning keeping then to this division let us return to our subject end of chapter 9 chapter 10 of on the duties of the clergy book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose book the second chapter 10 main interest there is safety rather to adjust than to a prudent man but everyone is wont to seek out the man who combines in himself the qualities of justice and prudence Solomon gives us an example of this the words which the queen of Sheba spoke of him are explained also Daniel and Joseph we interest our case to the most prudent man we can find and ask advice from him more readily than we do from others however the faithful counsel of a just man stands first and often has more weight than the great abilities of the wisest of men for better are the wounds of a friend than the kisses of others and just because it is the judgment of a just man it is also the conclusion of a wise one in the one lies the result of the matter in dispute in the other readiness of invention and if one connects the two there will be great soundness in the advice given which is regarded by all with admiration for the wisdom shown and with love for its justice and so all will desire to hear the wisdom of that man in whom those two virtues are found together and all the kings of the earth desired to see the face of Solomon and to hear his wisdom even the queen of Sheba came to him and tried him with questions she came and spoke of all the things that were in her heart and heard all the wisdom of Solomon nor did any word escape her who she was whom nothing escaped and that there was nothing which the truth loving Solomon did not tell her learn or man from this which thou hearest her saying it was a true report that I heard in my own land of thy words and of thy prudence yet I did not believe those that told it me until I came and my eyes had seen it and behold the half was not told me thou hast added good things over and above all that I heard in my own land blessed are thy women and blessed thy servants which stand before thee and that hear all thy prudence recognize the feast of the true Solomon and who are set down at that feast recognize it wisely and think in what land all the nations shall hear the fame of true wisdom and justice and with what eyes they shall see him beholding those things which are not seen for the things that are seen are temporal but the things which are not seen are eternal what women are blessed but those of whom it is said that many hear the word of God and bring forth root who so ever doeth the word of God is my father and sister and mother and who are those blessed servants who stand before him but Paul who said even to this day I stand witnessing both to great and small or Simeon who was waiting in the temple to see the consolation of Israel how could he have asked to be let depart except that in standing before the Lord he had not the power of departing but only according to the will of God Solomon is put before us simply for the sake of example of whom it was eagerly expected that his wisdom should be heard Joseph also when in prison was not free from being consulted about matters of uncertainty his counsel was of advantage to the whole of Egypt so that it felt not the seven years his famine and he was able even to relieve other peoples from their dreadful hunger Daniel though one of the captives was made the head of the royal counselors by his counsels he improved the present and foretolds the future confidence was put in him in all things because he had frequently interpreted things and had shown that he had declared the truth end of chapter 10 chapter 11 off on the duties of the clergy book the second chapter 11 a third element which tends to gain anyone's confidence is shown to have been conspicuous in moses, daniel and joseph but a third point seems also to be found on the duties of the clergy by saint ambrose book the second chapter 11 a third element which tends to gain anyone's confidence but a third point seems also to have been noted in the case of those who are thought worthy of admiration Solomon and daniel for what shall I save moses whose advice all israel always waited for whose life caused them to trust in his prudence and increased their esteem for him who would not trust to the counsel of moses to whom the elders reserved for decision whatever they thought beyond their understanding and powers who would refuse the counsel of daniel of whom god himself said who is wiser than daniel how can men doubt about the minds of those to whom god has given such grace by the counsel of moses wars were brought to an end and for his merit's sake food came from heaven and drink from the rock how pure must have been the soul of daniel to soften the character of barbarians and to tame the lions what temperance was his what self restraint in soul and body not unworthily did he become an object of admiration to all when and all men do admire this though enjoying royal friendships he sought not for gold nor counted the honor given him as more precious than his faith for he was willing to endure danger for the law of god rather than to be turned from his purpose in order to gain the favor of men and what again shall I say of the chastity and justice of joseph whom I had almost passed by whereby on the one hand he rejected the allurements of his mistress and refused rewards on the other he mocked at death repressed his fear and chose a prison who would not consider him a fit person to give advice in a private case whose fruitful spirit and fertile mind enriched the barrenness of the time with the wealth of his counsels and heart end of chapter 11 chapter 12 of on the duties of the clergy book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org on the duties of the clergy by saint ambrose chapter 12 no one asks counsel from a man tainted with vice or from one who is morose or impracticable but rather from one of whom we have a pattern in the scriptures we note therefore that in seeking for counsel a brightness of life, excellence in virtues habits of benevolence and the charm of good nature have very great weight who seeks for a spring in the mud who wants to drink from muddy water so where there is luxurious living excess and union of vices who will think that he ought to draw from that source who does not despise a foul life who will think a man to be useful to another's cause whom he sees to be useless in his own life who again does not avoid a wicked ill-disposed, abusive person who is always ready to do harm who would not be only too eager to avoid him and who will come to a man however well fitted to give the best of advice who is nevertheless hard to approach it goes with him as with a fountain whose waters are shut off what is the advantage of having wisdom if one refuses to give advice if one cuts off the opportunities of giving advice the source is closed so as no longer to flow for others or to be of any good to oneself well can we refer this to him who possessing prudence has defiled it with the foulness of a vicious life and so pollutes the water at the source his life is a proof of a degenerate spirit how can one judge him to be good in counsel whom one sees to be evil in character he ought to be superior to me if I am ready to trust myself to him am I to suppose that he is fit give me advice who never takes it for himself or am I to believe that he has time to give to me when he has none for himself when his mind is filled with pleasures and he is overcome by lust is the slave of avarice is excited by greed and is terrified with fright how is there room for counsel here where there is none for quiet that man of counsel whom I must admire and look up to whom the gracious lord gave to our fathers put aside all that was offensive his follower he ought to be who can give counsel and protect another's prudence from vice for nothing foul can mingle with that End of Chapter 12 Chapter 13 of On the Duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information auto-volunteer please visit LibriVox.org On the Duties of the clergy by Saint Ambrose Book II Chapter 13 The beauty of wisdom is made plain by the divine testimony From this he goes on to prove its connection with the other virtues Is there anyone who would like to be beautiful in face and at the same time to have its charm spoiled by a beast-like body and fearful talents Now the form of virtues is so wonderful and glorious and especially the beauty of wisdom as the whole of the scriptures tell us for it is more brilliant than the sun and when compared with the stars far outshines any constellation Night takes their light way in its train but wickedness cannot overcome wisdom We have spoken of its beauty and proved it by the witness of Scripture It remains to show on the authority of Scripture that there can be no fellowship between it and vice but that it has an inseparable union with the rest of the virtues It has a spirit sagacious undefiled sure, holy loving what is good, quick that never forbids a kindness kind, steadfast free from care having all power overseeing all things and again she teaches temperance and justice and virtue End of Chapter 13 Chapter 14 of on the duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer visit LibriVox.org On the duties of the clergy by Saint Ambrose Book II Chapter 14 Prudence is combined with all the virtues especially with the contentment of riches Prudence therefore works through all things She has fellowship with all that is good for how can she give good advice unless she have justice too so that she may clothe herself in consternancy not fear death beheld back by no alarm no fear nor think it right to be turned aside from the truth by any flattery nor shan exile knowing that the world is the fatherland of the wise man she fears not want for she knows that nothing is wanting to the wise man since the whole world of riches is his what is greater than the man that knows not how to be excited of money and has a contempt for riches and looks down as from some lofty vantage ground on the desires of men men think that one who acts thus is more than man who is this it says and we will praise him for wonderful things have he done in his life surely he ought to be admired who despises riches seeing the most place them even before their own safety the rule of economy the authority of self restraint befits all and most of all him who stands highest in honor so that no love for his treasures may seize upon such a man and that he who rules over free men may never become a slave to money it is more seemingly that in so he should be superior to treasures and in willing service be subject to his friends for humility increases the regard in which one is held it is praiseworthy and right for the chief of men to have no desire for filthy looker in common with Syrian traders and Gilead merchants nor to place all their hope of good in money or to count up their daily gains and to calculate their savings like a hiling end of chapter 14 chapter 15 of on the duties of the clergy book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information auto volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose book the second chapter 15 of liberality to whom it must chiefly be shown and how men of slender means may show it by giving their service and counsel but if it is praiseworthy to have one soul free from this failing how much more glorious is it to gain the love of the people by liberality which is neither too freely shown to those who are unsuitable nor too sparingly bestowed upon the needy there are many kinds of liberality not only can we distribute and give away food to those who need it from our own daily supply so that they may sustain life but we can also give advice and help to those who are ashamed to show their want openly so as the customers and the people openly so as the common supplies of the needy are not exhausted I am now speaking of one set over some office if he is a priest or armana let him inform the bishop of them and not withhold the name of any he knows to be in any need or to have lost their wealth and to be now reduced to want especially if they have not fallen into this trouble owing to wastefulness in youth but because of another's theft or through loss of their inheritance from no fault of their own so that they cannot now earn their daily bread the highest kind of liberalities to redeem captives to save them from the hands of their enemies to snatch men from death and most of all women from shame to restore children to their parents parents to their children and to give back a citizen to his country this was recognized when the Algeria were so terribly devastated how many captives were then for sale all over the world could one but call them together their number would have surpassed that of a whole province yet there were some who would have sent back into slavery those whom the church had redeemed they themselves were harder than slavery itself to look askings at another's mercy if they themselves they said had come to slavery they would be slaves freely if they had been sold they would not refuse the service of slavery they wished to undo the freedom of others though they could not undo their own slavery unless perchance it should please the buyer to receive his price again whereby, however slavery would not be simply undone but redeemed it is then a special quality of liberality to redeem captives especially from barbarian enemies who are moved by no spark of human feeling to show mercy except so far as avarice has preserved it with a view to redemption it is also a great thing to take upon oneself another's debt if the debtor cannot pay and is hard pressed to do so and where the money is due by right and is only left and paid through want so too it is a sign of great liberality to bring up children and to take care of orphans there are others who place in marriage maidens that have lost their parents so as to preserve their chastity and who help them not only with good wishes but also by a sum of money there is also another kind of liberality which the apostle teaches if any that believeth hath widows let him relieve them that the church be not burdened by supplying them that it may have enough for those that are widows indeed useful then men is liberality of this sort but it is not common to all for there are many good men who have but slender means and are content with little for their own use and are not able to give help to lighten the poverty of others however another sort of kindness is ready to their hand whereby they can help those poorer still for there is a twofold liberality one that gives actual assistance that is in money which is busy in offering active help is often much grander and nobler how much grander it was for Abraham to have recovered his captured son in law by his victorious arms than if he had ransomed him how much more useful he did holy joseph help king pharaoh by his counsel to provide for the future than if he had offered him money for money would not have brought back the fruitfulness of any one state almost he by his foresight kept the famine for five years from the whole of egypt money is easily spent councils can never be exhausted they only grow the stronger by constant use money grows less and quickly comes to an end and has failed even kindness itself so that the more there are to whom one wants to give the fewer one can help and often one has not got what one thinks ought to be given to others as regards the offer of advice and active help the more there are to spend it on the more there seems to be and the more it returns to its own source the rich stream of prudence ever flows back upon itself and the more it has reached out to so much the more active becomes all that remains end of chapter 15 chapter 16 of on the duties of the clergy book the second chapter 16 on the duties of the clergy by saint ambrose book the second chapter 16 do measure must be observed in liberality that it may not be expended on worthless persons when it is needed by worthier ones however, arms are not to be given in too sparing and hesitating away one ought rather to follow the example of the blessed Joseph whose prudence is commanded at great length it is clear then that there ought to be due measure in our liberality that our gifts may not become useless moderation must be observed especially by priests for fear that they should give away for the sake of ostentation and not for justice's sake never was the greed of beggars greater than it is now they come in full vigor they come with no reason but that they are on the tramp they want to empty the purses of the poor to deprive them of their means of support not content with the little they ask for more in the clothes that cover them they seek a ground to urge their demands and with lies about their lives they ask for further sums of money if anyone were to trust their tale too readily he would quickly drain the fund which is meant to serve for the sustenance of the poor let there be method in our giving so that the poor may not go away empty nor the subsistence of the needy be done away and become the spoil of the dishonest let there be then such due measure that kindness may never be put aside and true need never be left neglected many pretend they have debts let the truth be looked into they bemoan the fact that they have been stripped of everything by robbers in such a case give credit only if the misfortune is apparent or the person is well known and then readily give help to those rejected by the church supplies must be granted if they are in want of food he then that observes method in his giving his heart towards none but is free towards all we ought not only to lend our ears to hear the voices of those who plead but also our eyes to look into their needs weakness calls more loudly to the good dispenser than the voice of the poor it cannot always be that the cries of an important beggar will never extort more but let us not always give way to impudence he must be seen who does not see thee he must be sought for who is ashamed to be seen he also that is in prison must come to thy thoughts another sees with sickness must present himself to thy mind as he cannot reach thy ears the more people see thy zeal in showing mercy the more will they love thee I know many priests who had the more the more they gave for they who see a good dispenser give him something to distribute in his round of duty sure that the act of mercy will reach the poor if they see him giving away either in excess or too sparingly they condemn either of these in the one case because he wastes the fruits of another's labors by unnecessary payments on the other hand because he hoards them in his money bags as then method must be observed in liberality so also at times it seems as though the spur must be applied method then so that the kindness one shows may be able to be shown day by day and that we may not have to withdraw from a needful case what we have freely spent on waste as per because money is better laid out in food for the poor than on a purse for the rich we must take care lest in our money chests we shut up the welfare of the needy and bury the life of the poor as it were in a sepulchre Joseph could have given away all the wealth of Egypt and have spent the royal treasures but he would not even seem to be wasteful of what was another's he preferred to sell the corn rather than to give it to the hungry for if he had given it to a few there would have been none for most he gave good proof of that liberality whereby there was enough for all he opened the storehouses that all might buy their corn supply lest if they received it for nothing they should give up cultivating the ground for he who has the use of what is another's often neglects his own first of all then he gathered up their money then their implements last of all he acquired for the king all their rights to the ground he did not wish to deprive all of them of their property but to support them in it he also imposed the general tax that they might hold their own in safety so pleasing was this to all from whom he had taken the land that they looked on it not as the selling of their rights but as the recovery of their welfare thus they spoke thou hast saved our lives let us find grace in the sight of our Lord for they had lost nothing of their own but had received a new right nothing of what was useful to them had failed for they had now gained it in perpetuity O noble man who sought not for the fleeting glory of a needless bounty but set up as his memorial the lasting benefits of his foresight he acted so that the people should help themselves by their payments and should not in their time of need seek help from others for it was surely better to give up part of their crops than to lose the whole of their rights he fixed the impulse that a fifth of their whole produce and thus showed himself clear-sighted in making provision for the future and liberal in the tax he laid upon them never after did Egypt suffer from such a famine how splendidly he inferred the future first how acutely when interpreting the royal dream he stated the truth this was the king's first dream seven heifers came up out of the river well-favored and fat-fleshed and they fed at the banks of the river and other bullocks ill-favored and lean fleshed came up out of the river after the heifers and fed near them on the very edge of the river and these thin and wretched bullocks seemed to devour those others which were so fat and well-favored and this was the second dream seven fat ears full and good came up from the ground and after them seven wretched ears blasted with the wind and withered endeavored to take their place and it seemed that the barren and thin years devoured the rich and fruitful years this dream Joseph unfolded as follows that the seven heifers were seven years and the seven years likewise were seven years interpreting the times by the produce of cattle and crops for both the calving of a heifer takes a year and the produce of a crop fills out a holier and they came up out of the river just as days, years and times pass by and flow along swiftly like the rivers he therefore states that the seven earlier years of a rich land will be fertile and fruitful but the latter seven years will be barren and unfruitful whose barrenness will eat up the richness of the former time wherefore he wants them to see that supplies of corn are got together in the fruitful years that they may help out the needs of the coming scarcity what shall we admire first? his powers of mind with which he descended to the very resting place of truth or his counsel whereby he foresaw so great and lasting a need or his watchfulness or justice by his watchfulness when so high an office was given him he gathered together such vast supplies and through his justice he treated all alike and what am I to say of his greatness of mind? for though sold by his brothers into slavery he took no revenge for this wrong but put an end to their want what of his gentleness whereby by a pious fraud he sought to gain the presence of his beloved brother whom and the pretense of a well-planned theft he declared to have stolen his property that he might hold him as a hostage of his love whence it was deservedly said to him by his father my son Joseph is enlarged my son is enlarged my younger son my beloved my god hath helped thee and blessed thee with the blessing of heaven above and the blessing of the earth the earth that hath all things on account of the blessings of thy father and thy mother it hath prevailed over the blessings of the everlasting hills and the desires of the eternal hills and in Deuteronomy thou who hast seen in the bush that thou mayest come upon the head of Joseph upon his fate honoured among his brethren his glory is as the firstling of his bullocks his horns are like the horns of unicorns with his horn he shall push the nations even to the ends of the earth they are the ten thousands of Ephraim and the thousands of Manasseh End of Chapter 16 Chapter 17, often the duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the duties of the clergy by Saint Ambrose Book II, Chapter 17 What virtues ought to exist in him whom we consult how Joseph and Paul were equipped with them Such then ought he to be who gives counsel to another in order that he may offer himself as a pattern in all good works in teaching, in trueness of character, in seriousness Thus his words will be wholesome and irreproachable his counsel useful his life virtuous and his opinions seemly Such was Paul who gave counsel to virgins, guidance to priests so as to offer himself as a pattern for us to copy Thus he knew how to be humble as also Joseph did who, though sprang from the noble family of the patriarchs was not ashamed of his base slavery rather he adorned with his ready service and made it glorious by his virtues He knew how to be humble who had to go through the hands of both buyer and seller and called them lord Hear him as he humbles himself My lord on my account knoweth not what is in his house and he hath committed all that he hath to my hand neither hath he kept back anything from me but thee because thou art his wife How then can I do this great wickedness and sin against God? Full of humility are his words full too of chastity of humility for he was obedient to his lord of an honorable spirit for he was grateful full also of chastity for he thought it a terrible sin to be defiled by so great a crime Such then ought the man of counsel to be He must have nothing dark or deceptive or false about him to cast a shadow on his life and character Nothing wicked or evil to keep back those who want advice For there are some things which one flies from others which one despises We fly from those things which can do harm or can perfidiously and quietly grow to do us hurt as when he whose advice we ask is of doubtful honour or is desirous of money so that a certain sum can make him change his mind If a man acts unjustly we fly from him and avoid him a man that is a pleasure seeker and extravagant although he does not act falsely yet is avaricious in two fond of filthy looker Such an one is despised What proof of hard work, what fruits of labour can he give who gives himself up to a sluggish and idle life or what cares and anxieties ever enter his mind? Therefore the man of good counsel says I have learnt in whatsoever state I am there with to be content for he knew that the root of all evils is the love of money and therefore he was content with what he had without seeking for what was another's sufficient for me he says is what I have for I have a little or much to me it is much it seems as though he wanted to state it as clearly as possible he makes use of these words I am content he says with what I have that means I neither have want nor have I too much I have no want for I seek nothing more I have not too much for I have it not for myself but for the many this is said with reference to money but he could have said these words about everything for all that he had at the moment contented him that is he wanted no greater honour he sought for no further services he was not desirous of vain glory nor did he look for gratitude where it was not due but patient in labour's sure in his merits he waited for the end of the struggle that he must needs endure I know he says how to be abased an untaught humility has no claim to praise but only that which possesses modesty and a knowledge of self for there is a humility that rests on fear one too that rests on want of skill and ignorance therefore the scripture says he will save the humble in spirit gloriously therefore does he say I know how to be abased that is to say where in what moderation to what end in what duty in which office the Pharisee knew not how to be abased therefore he was cast down the public knew and therefore he was justified Paul knew too how to abound for he had a rich soul though he possessed not the treasure of a rich man he knew how to abound for he sought no gift in money but looked for fruit in grace we can understand his words that he knew how to abound also in another way for he could say again oh ye Corinthians our mouth is open unto you our heart is enlarged in all things he was accustomed both to be full and to be hungry blessed is he that knows how to be full in Christ not corporal but spiritual is that satiety which knowledge brings about and rightly is there need of knowledge for man lives not by bread alone but by every word of God for he who knew how to be full also knew how to be hungry so as to be always seeking something new hungering after God thirsting for the Lord he knew how to hunger for he knew that the hungry shall eat he knew also how to abound and was able to abound for he had nothing and yet possessed all things End of chapter 17 Chapter 18 of On the duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the duties of the clergy by St. Ambrose Book II Chapter 18 We learn from the fact of the separation of the 10 tribes from King Rehobaum what harm bad counselors can do Justice then especially graces men that are set over any office On the other hand injustice fails them and fights against them Scripture itself gives us an example where it says that when the people of Israel after the death of Solomon had asked his son Rehobaum to free their neck from their cruel yoke and to lighten the harshness of his father's rule he, despising the counsel of the old men gave the following answer at the suggestion of the young men He would add a burden to the yoke of his father and change their light atoyals for harder Angered by this answer the people said we have no portion in David nor inheritance in the son of Jesse return to your tents or Israel for we will not have this man for a prince or a leader over us so forsaken and deserted by the people he could keep with him scarce too of the 10 tribes for David's sake End of chapter 18 Chapter 19 of On the Duties of the Clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the Duties of the Clergy by Saint Ambrose Book II Chapter 19 Many are won by justice and benevolence and courtesy but all this must be sincere It is plain then that equity strengthens empires and injustice destroys them How could wickedness hold fast to kingdom when it cannot even rule over a single family? There is need therefore of the greatest kindness so that we may preserve not only the government of affairs in general but also the rights of individuals Benevolence is of the greatest value for it seeks to embrace all in its favors to bind them to itself by fulfilling duties and to pledge them to itself by its charm We have also said that courtesy of speech has great effect in winning favor but we want it to be sincere and sensible without flattery should disgrace the simplicity and purity of our address We ought to be a pattern to others not only in act but also in word in purity and in faith What we wish to be thought such let us be and let us show openly such feelings as we have within us Let us not say an unjust word in our heart that we think can be hidden in silence For he hears things said in secret who made things secret and knows the secrets of the heart and has implanted feelings within Therefore as though under the eyes of the judge let us consider all we do as set forth in the light that it may be manifest to all End of chapter 19 Chapter 20 of On the Duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the Duties of the clergy by St. Ambrose Book II Chapter 20 Familiarity with good men is very advantageous to all especially to the young as is shown by the example of Joshua and Moses and others Further, those who are unlike in age are often alike in virtues as Peter and John prove It is a very good thing to unite oneself to a good man It is also very useful for the young to follow the guidance of great and wise men For he who lives in company with wise men is wise himself But he who clings to the foolish is looked on as a fool too This friendship with the wise is a great help in teaching us and also as giving a sure proof of our uprightness Young men show very soon that they imitate those to whom they attach themselves And this idea gains ground from the fact that in all their daily life they grow to be like those with whom they have enjoyed intercourse to the full Joshua the son of Nun became so great because his union with Moses was the means not only of instructing him in a knowledge of the law but also of sanctifying him to receive grace When in his tabernacle the majesty of the Lord was seen to shine forth in its divine presence Joshua alone was in the tabernacle When Moses spoke with God Joshua too was covered by the sacred cloud The priests and people stood below and Joshua and Moses went up to the mount to receive the law All the people were within the camp Joshua was without the camp in the tabernacle of witness When the pillar of a cloud came down and God spoke with Moses he stood as a trusty servant beside him And he, a young man, did not go out of the tabernacle though the old man who stood afar off trembled at these divine wonders Everywhere therefore he alone kept close to Holy Moses amid all these wondrous works and dread secrets Wherefore it happens that he who had been his companion in this intercourse with God succeeded to his power Worthy surely was he to stand forth as a man who might stay the cause of the river and who might say, son, stand still and delay the night and lengthen the day as though to witness his victory Why? A blessing denied to Moses he alone was chosen to lead the people into the promised land A man he was great in the wonders he wrought by faith, great in his triumphs The works of Moses were of a higher type His brought greater success Either of these then aided by divine grace There was above all human standing the one ruled the sea, the other heaven Beautiful therefore is the union between old and young the one to give witness the other to give comfort the one to give guidance the other to give pleasure I pass by a lot who when young clung to Abraham as he was setting out for some perhaps might say this arose rather owing to their relationship or from any voluntary action on his part and what are we to say of Elijah and Elisha though scripture has not in so many words stated that Elisha was a young man yet we gather from it that he was the younger In the Acts of the Apostles Barnabas took Mark with him and Paul took Silas and Timothy and Titus We see also that duties were divided amongst them according to their superiority in anything The elders took the lead in giving counsel the younger in showing activity often too those who were alike in virtue but unlike in years were greatly rejoiced at their union as Peter and John were We read in the Gospel that John was a young man even in his own words though he was behind none of the elders in merits and wisdom for in him there was a venerable ripeness of character and the prudence of the whole head An unsported life is the due of a good old age End of chapter 20 Chapter 21 Off on the duties of the clergy Book II This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org On the duties of the clergy by St. Ambrose Book II Chapter 21 To defend the weak or to help strangers or to perform similar duties greatly adds to one's worth especially in the case of tried men whilst one gets great blame for love of money wastefulness also in the case of priests is very much condemned The regard in which one is held is also very much enhanced when one rescues a poor man out of the hands of a powerful one or saves a condemned criminal from death so long as it can be done without disturbance for fear that we might seem to be doing it rather for the sake of showing off than for pity's sake and so might inflict severe wounds whilst desiring to heal slighter ones but if one has freed a man who is crushed down by the resources and factions of a powerful person rather than overwhelmed by the deserts of his own wickedness then the witness of a great and high opinion grows strong hospitality also serves to recommend many for it is a kind of open display of kindly feelings so that the stranger may not want hospitality but be courteously received and that the door may be open to him when he comes it is most seemly in the eyes of the whole world that the stranger should be received with honour that the charm of hospitality should not fail at our table that we should meet a guest with ready and free service and look out for his arrival this especially was Abraham's praise for he watched at the door of his tent that no stranger by any chance might pass by he carefully kept a look out so as to meet the stranger and anticipate him and ask him not to pass by saying my lord if I have found favour in thy sight pass not by thy servant therefore as a reward for his hospitality he received the gift of posterity lot also his nephew who was near to him not only in relationship but also in virtue on account of his readiness to show hospitality turned aside the punishment of Sodom from himself and his family a man ought therefore to be hospitable kind, upright not desirous of what belongs to another willing to give up some of his own rights if assailed rather than to take away another's he ought to avoid disputes to hate quarrels he ought to restore unity and the grace of quietness when a good man gives up any of his own rights it is not only a sign of liberality but is also accompanied by great advantages to start with it is no small gain to be free from the coast of a lawsuit then it also brings in good results by an increase of friendship from which many advantages rise these become afterwards most useful to the man that can despise a little something at the time in all the duties of hospitality kindly feeling must be shown to all but greater respect must be given to the upright for whosoever receiveeth a righteous man in the name of a righteous man shall receive a righteous man's reward as the Lord has said such is the favor in which hospitality stands with God that not even the draft of cold water shall fail of getting a reward thou seest that Abraham in looking for guests received God himself to entertain thou seest that Lot received the angels and how does thou know that when thou receivest men thou dost not receive Christ Christ may be in a stranger that comes for Christ is there in the person of the poor as he himself says I was in prison and thou cameest to me I was naked and thou didst clothe me it is sweet then to seek not for money but for grace it is true that this evil has long ago entered into human hearts so that money stands in the place of honor and the minds of men are filled with admiration for wealth thus love of money sings in and as it were dries up every kindly duty so that men consider everything a loss which is spent beyond the usual amount but even here the holy scriptures have been on the watch against love of money that it might prove no cause of hindrance saying better is hospitality even though it consists only of herbs and again better is bread and pleasantness with peace for the scriptures teach us not to be wasteful but liberal there are two kinds of free giving one arising from liberality the other from wasteful extravagance it is a mark of liberality to receive the stranger to clothe the naked to redeem the captives to help the needy it is wasteful to spend money on expensive bankets and much wine wherefore one reads wine is wasteful, drunkenness is abusive it is wasteful to spend one's own wealth merely for the sake of gaining the favor of the people this they do who spend their inheritance on the games of the circus or on theatrical pieces and gladiatorial shows even a combat of wild beasts just to surpass the fame of their forefathers for these things all this that they do is but foolish for it is not right to be extravagant in spending money even on good works it is a right kind of liberality to keep due measure towards the poor themselves that one may have enough for more and not to go beyond the right limit for the sake of winning favor it comes forth out of a pure sincere disposition that is seemly it is also seemly not to enter on unnecessary undertakings nor to omit those that are needed but it befits the priest especially to adorn the temple of God with fitting splendor so that the court of the Lord may be made glorious by his endeavors he ought always to spend money as mercy demands it behoves him to give to strangers what is right it must not be too much but enough not more than but as much as kindly feeling demands so that he may never seek another's favor at the expense of the poor nor show himself as either too stingy or too free to the clergy the one act is unkind, the other wasteful it is unkind if money should be wanting for the necessities of those whom one ought to win back from their wretched employment