 INTRODUCTION OF ON THE DUTYS OF THE CLERGY 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 DUTYS OF THE CLERGY By St. Ambrose of Milan INTRODUCTION St. Ambrose is teeming very highly the dignity of the ministerial office, was most desirous that the clergy of his diocese should live worthy of their high vocation and be good and profitable examples to the people. Consequently, he undertook the following treaties, setting forth the duties of the clergy and taking as a model the treaties of Cicero. The writer says that his object is to impress upon those whom he has ordained the lessons which he had previously taught them. Like Cicero, he treats of that which is right, becoming, or honorable, decorum, and what is expedient, utile. But with reference not to this life, but to that which is to come, teaching in the first book, that which is becoming or honorable, in the second, what is expedient, and in the third, considering both in conjunction. In the first book, he divides duties into ordinary, or the way of the commandments, binding upon all alike, and perfect, which consists in following the councils. After treating then of some elementary duties, such as those towards parents and elders, he touches upon the two principles which lead the mind, reason, and appetite, and shows that what is becoming consists in thinking of good and right things, and in the subjection of the appetite to reason, and supplies certain rules and examples, ending with a discussion on the four cardinal virtues, prudence, justice, fortitude, and temperance. In the second book, passing from what is becoming to what is expedient, he points out that we can only measure what is really expedient by reference to eternal life, in contradiction to the errors of heathen philosophers, and shows that what is expedient consists in the knowledge of God and in good living. Incidentally, he shows that what is becoming is really that which is expedient, and ends the book with several chapters of practical considerations. In the third book, he treats of duties of perfection, and lays down as a rule that in everything we must inquire what is expedient, not for individuals, but for many, or for all. Nothing is to be striven after which is not becoming, to this everything must give place, not only expediency, but even friendship and life itself. By many examples, he then proves how holy men have sought after what was becoming, and have thereby secured what was expedient. The object of Saint Ambrose in basing his treaties on the lines of that of Cicero would seem to have been the computation of some of the false principles of heathenism, and to show how much higher Christian morality is than that of the Gentiles. The treaties was probably composed about AD 391. End of introduction of On the Duties of the Clergy, Chapter 1 of On the Duties of the Clergy, Book I. 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 I, Chapter 1. A bishop's special office is to teach. Saint Ambrose himself, however, has to learn in order that he may teach, or rather he has to teach what he has not learned. At any rate, learning and teaching with himself must go on together. I think I shall not seem to be taking too much on myself if, in the midst of my children, I yield to my desire to teach, seeing that the master of humility himself has said, Come ye children, unto me, I will teach you the fear of the Lord. Wherein one may observe both the humility and the grace of his reverence for God. For in saying, the fear of the Lord, which seems to be common to all, he has described the chief mark of reverence for God. As, however, fear itself is the beginning of wisdom and the source of blessedness, for they that fear the Lord are blessed, he has plainly marked himself out as the teacher for instruction in wisdom, and the guide to the attainment of blessedness. We, therefore, being anxious to imitate his reverence for God, and not without justification in dispensing grace, delivered to you as to children those things which the spirit of wisdom has imparted to him, and which have been made clear to us through him, and learned by sight and by example. For we can no longer now escape from the duty of teaching, which the needs of the priest would have laid upon us, though we tried to avoid it. For God gave some apostles, and some prophets, and some evangelists, and some pastors and teachers. I do not therefore claim for myself the glory of the apostles, for who can do this save those whom the Son of God himself has chosen, nor the grace of the prophets, nor the virtue of the evangelists, nor the cautious care of the pastors. I only desire to attain to that care and diligence in the sacred writings, which the apostle has placed last amongst the duties of the saints. And this very thing I desire, so that, in the endeavor to teach, I may be able to learn. For one is the true master who alone has not learned what he taught all, but men learn before they teach, and receive from him what they may hand on to others. But not even this was the case with me, for I was carried off from the judgment seat, and the garb, in foolish, of office, to enter in the priesthood, and began to teach you what I myself had not yet learned. So it happened that I began to teach before I began to learn. Therefore, I must learn and teach at the same time, since I had no leisure to learn before. End of chapter 1, book the first. Chapter 2 of On the duties of the clergy. Book the first. 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 the first. Chapter 2. Manyfold dangers are incurred by speaking, the remedy for which scripture shows to consist in silence. Now, what ought we to learn before everything else, but to be silent, that we may be able to speak, lest my voice should condemn me, before that of another quit me? For it is written, by thy words thou shalt be condemned. What need is there, then, that thou shouldst hasten to undergo the danger of condemnation by speaking, when thou canst be more safe by keeping silent? How many have I seen to fall into sin by speaking, but scarce the one by keeping silent? And so, it is more difficult to know how to keep silent than how to speak. I know that most persons speak because they do not know how to keep silent. It is seldom that anyone is silent, even when speaking profits him nothing. He is wise, then, who knows how to keep silent. Lastly, the wisdom of God said, The Lord hath given to me the tongue of learning, that I should know when it is good to speak. Justly, then, is he wise who has received of the Lord to know when he ought to speak. Wherefore, the Scripture says well, a wise man will keep silence until there is opportunity. Therefore, the saints of the Lord loved to keep silence, because they knew that a man's voice is often the utterance of sin, and a man's speech is the beginning of human error. Lastly, the saint of the Lord said, I said, I will take heed to my ways, that I offend not in my tongue. For he knew, and had read, that it was a mark of the divine protection for a man to be heed from the scourge of his own tongue, and the witness of his own conscience. We are chastised by the silent reproaches of our thoughts, and by the judgment of conscience. We are chastised also by the lash of our own voice, when we say things whereby our soul is mortally injured, and our mind is sorely wounded. But who is there that has his heart clean from the impurities of sin, and does not offend in his tongue? And so, as he saw there was no one who could keep his mouth free from evil speaking, he laid upon himself the law of innocence by rule of silence, with a view to avoiding by silence that fault which he could with difficulty escape in speaking. Let us harken then to the master of precaution. I said, I will take heed to my ways, that is, I said to myself, in the silent biddings of my thoughts I have enjoined upon myself that I should take heed to my ways. Some ways there are which we ought to follow, others as to which we ought to take heed. We must follow the ways of the Lord and take heed to our own ways, lest they lead us into sin. One can take heed if one is not hasty in speaking. The Lord says, Here, O Israel, the Lord thy God, it said not speak, but hear. He ever fell because she said to the man what she had not heard from the Lord her God. The first word from God says to thee, Here, if thou hearest, take heed to thy ways. And if thou hast fallen, quickly amend thy way, for wherein does a young man amend his way, except in taking heed to the word of the Lord. Be silent, therefore, first of all, that thou fail not in thy tongue. It is a great evil that a man should be condemned by his own mouth, truly. If each one shall give account for an idle word, how much more for words of impurity and shame? For words uttered hastily are far worse than idle words. If, therefore, an account is demanded for an idle word, how much more will punishment be exacted for an impious language? End of Chapter 2 Off on the duties of the clergy. Book the first. Chapter 3 Off on the duties of the clergy. Book the first. 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 the first. Chapter 3 Silence should not remain unbroken, nor should it arise from idleness. How heart and mouth must be guarded against inordinate affections. What then? Aught we to be dumb? Certainly not. For there is a time to keep silence and time to speak. If then we are to give account for an idle word, let us take care that we do not have to give it also for an idle silence. For there is also an active silence, such as Susanna's was, who did more by keeping silence than if she had spoken. For in keeping silence before men she spoke to God, and found no greater proof of her chastity than silence. Her conscience spoke where no word was heard, and she sought no judgment for herself at the hands of men, for she had the witness of the Lord. She therefore desired to be acquitted by him who she knew could not be deceived in any way. Yea, the Lord Himself in the Gospel worked out in silence the salvation of men. David rightly therefore enjoined on himself not constant silence, but watchfulness. Let us then guard our hearts, let us guard our mouths. Both have been written about. In this place we are bidden to take heed to our mouth. In another place, thou art told. Keep thy heart with all diligence. If David took heed, will thou not take heed? If Isaiah had unclean lips, who said, Woe is me, for I am undone, for I am a man, and have unclean lips. If a prophet of the Lord had unclean lips, how shall we have them clean? But for whom was it written, unless it was for each one of us? Hedge thy possession about with thorns, and bind up thy silver and gold, and make a door, and a bar for thy mouth, and a yoke, and a balance for thy words. Thy possession is thy mind, thy gold, thy heart, thy silver, thy speech. The words of the Lord are pure words, as silver tried in the fire. A good mind is also a good possession, and, further, a pure in a life is a valuable possession. Hedge in, then, this possession of thine, enclose it with thought, guard it with thorns, that is, with pious care, lest the fierce passions of the flesh should rush upon it and lead it captive, lest strong emotions should assault it, and, overstepping their bounds, carry off its vintage. Guard thy inner self, do not neglect or condemn it, as though it were worthless, for it is a valuable possession. Truly valuable indeed, for its fruit is not perishable, and only for a time, but is lasting in the views for eternal salvation. Cultivate, therefore, thy possession, and let it be thy tilling ground. Bind up thy words, that they ran not riot and grow wanton, and gather up sins for themselves in too much talking. Let them be rather confined and held back within their own banks, an overflowing river quickly gathers mud. Bind up also thy meaning, let it not be left slack and unchecked, lest it be said of thee, there is no healing balsam, no royal, no bandage to apply. So variety of mind has its reins, whereby it is directed and guided. Let there be a door to thy mouth, that it may be shut when need arises, and let it be carefully barred, that none may arouse thy voice to anger, and thou pay back abuse with abuse. Thou hast heard it read today, be ye angry and sin not. Therefore, although we are angry, this arising from the motions of our nature, not of our will, let us not utter with our mouth one evil word, lest be fallen to sin, and let there be a yoke and a balance to thy words, that is humility and moderation, that thy tongue may be subject to thy mind. Let it be held in check with the tight rain. Let it have its own means of restraint, whereby it can be recalled to moderation. Let it utter words tried by the scales of justice, that there may be seriousness in our meaning, wait in our speech, and do measure in our words. End of Chapter 3 of On the Duties of the Clergy. Book I. Chapter 4 of On the Duties of the Clergy. Book I. 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 4 The same care must be taken that our speech proceed not from evil passions, but from good motives. For here it is that the devil is especially on the watch to catch us. If anyone takes heed to this, he will be mild, gentle, modest, for in guarding his mouth and restraining his tongue, and not speaking before examining, pondering, and weighing his words, as to whether this should be said, that should be answered, or whether it be a suitable time for this remark, he certainly is practicing modesty, gentleness, patience. So he will not burst out into speech through displeasure or anger, nor give sign of any passion in his words, nor proclaim that the flames of lust are burning in his language, or that the incentives of wrath are present in what he says. Let him act thus for fear that his words, which ought to grace his inner life, should at last plainly show and prove that there is some vice in his morals. For then especially does the animal lay his plans when he sees passions engendered in us. Then he supplies tinder, then he lays snares. Wherefore the Prophet says not without cause, as we heard read today. Surely he hath delivered me from the snare of the hunter and from the hard word. Simachos said this means the word of provocation, others, the word that brings disquiet. The snare of the enemy is our speech, but that itself is also just as much an enemy to us. Too often we say is something that our foe takes hold of, and whereby he wounds us as though by our own sword. How far better it is to perish by the sword of others than by our own. Accordingly the enemy tests our arms and clashes together his weapons. If he sees that I am disturbed, he implants the points of his darts, so as to raise up a crop of quarrels. If I utter an unseemly word, he sets his snare, then he puts before me the opportunity for revenge as a bait, so that in desiring to be revenged, I may put myself in the snare, and draw the death knot tied for myself. If anyone feels this enemy is near, he ought to give greater heed to his mouth, lest he make room for the enemy, but not many see him. End of Chapter 4 of On the Duties of the clergy. Book the first. Chapter 5 of On the Duties of the clergy. Book the first. 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 first. Chapter 5. We must guard also against a visible enemy when he incites us by silence, by the help of which alone we can escape from those greater than ourselves, and maintain that humility which we must display towards all. But we must also guard against him who can be seen, and who provokes us, and spurs us on, and exasperates us, and supplies what will excite us to licentiousness or lust. If then anyone reviles us, irritates, stirs us up to violence, tries to make us quarrel, let us keep silence, let us not be ashamed to become dumb, for he who irritates us and does an injury is committing sin, and wishes us to become like himself. Certainly, if thou art silent and hideest thy feelings, he is wont to say, Why are you silent? Speak if you dare. But you dare not. You are dumb. I have made you speechless. If thou art silent, he is the more excited. He thinks himself beaten, laughed at, little thought of, and ridiculed. If thou answerst, he thinks he has become the victor, because he has found one like himself. For if thou art silent, men will say, That man has been abusive, but this one held him in contempt. If thou return the abuse, they will say, Both have been abusive. Both will be condemned, neither will be acquitted. Therefore, it is his object to irritate, so that I may speak conduct as he does. But it is the duty of a just man to hide his feelings and say nothing, to preserve the fruit of a good conscience, to trust himself rather to the judgment of good men than to the insolence of a columnator, and to be satisfied with the stability of his own character. For that is, to keep silence even from good words. Since one who has a good conscience ought not to be troubled by false words, nor ought he to make more of another's abuse than of the witness of his own heart. So then, let a man guard also his humility. If, however, he is unwilling to appear too humble, he thinks as follows and says within himself, Am I to allow this man to despise me and say such things to my face against me, as though I could not open my mouth before him? Why should I not also say something whereby I can grieve him? Am I to let him do me wrong as though I were not a man or I could not avenge myself? Is he to bring charges against me as though I could not bring together worse ones against him? Whoever speaks like this is not gentle and humble, nor is he without temptation. The tempter stirs him up and himself puts such thoughts in his heart. Often and often, too, the evil spirit employs another person and gets him to say such things to him, Do thou set thy foot firm on the rock? Although a slave should abuse, let the just man be silent, and if a weak man utter insults, let him be silent, and if a poor man should make accusations, let him not answer. These are the weapons of the just man so that he may conquer by giving way, as those skilled in throwing the javelin are warned to conquer by giving way, and in flight to wound their pursuers with severer blouse. In this matter, we must imitate David's silence and humility, so as not even to seem deserving of harm. What need is there to be troubled when we hear abuse? Why do we not imitate him who says, I was dumb and humbled myself and kept silence even from good words? Or did David only say this and not act up to it? No, he also acted up to it. For when she may, the son of Jira reviled him, David was silent, and although he was surrounded with armed men, he did not return the abuse, nor sought revenge. Nay, even when the son of Zerea spoke to him, because he wished to take vengeance on him, David did not permit it. He went on as though dumb and humbled. He went on in silence. Nor was he disturbed, although called a bloody man, for he was conscious of his own gentleness. He therefore was not disturbed by insults, for he had full knowledge of his own good works. He then, who is quickly roused by wrong, makes himself seem deserving of insult, even whilst he wishes to be shown not to deserve it. He who despises wrongs is better off than he who grieves over them. For he who despises them looks down on them as though he feels them not. But he who grieves over them is tormented just as though he actually felt them. On the duties of the clergy, by Saint Ambrose. Book I. Chapter 7 How admirably, Psalm 39 takes the place of an introduction. Insided there to, by this psalm, the saint determines to write on duties. He does this with more reason even than Cicero, who wrote on this subject to his son. How, further, this is so. Not without thought did I make use of the beginning of this psalm in writing to you, my children. For this psalm, which the Prophet David gave to Jeddotham to sing, I urge you to regard being delighted myself with its depth of meaning and the excellency of its maxims. For we have learnt in those words we have just shortly touched upon that both patience in keeping silence and the duty of awaiting a fit time for speaking about in this psalm, as well as contempt of riches in the following verses. Which things are the chief groundwork of virtues? Whilst, therefore, meditating on this psalm, it has come to my mind to write on the duties. Although some philosophers have written on this subject, Panettius for instance, and his son amongst the Greek, Cicero amongst the Latin writers, I do not think it foreign to my office to write also myself. And as Cicero wrote for the instruction of his son, so I too write to teach you, my children, for I love you whom I have begotten in the gospel no less than if you were my own true sons. For nature does not make us love more ardently than grace. We certainly ought to love those who we think will be with us forever more than those who will be with us in this world only. These often are born unworthy of their race, so as to bring disgrace on their father. But you were chose beforehand to love. They are loved naturally of necessity, which is not a sufficiently suitable and constant teacher to implant a lasting love. But you are loved on the ground of our deliberate choice, whereby a great feeling of affection is combined with the strength of our love. Thus one tests what one loves and loves what one has chosen. End of Chapter 7 Book I Chapter 8 Of On The Duties Of The Clergy Book I 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 I Chapter 8 The word duty has been often used both by philosophers and in the Holy Scriptures, from whence it is derived. Since therefore the person concerned is one fit to write on the duties, let us see whether the subject itself stands on the same ground and whether this word is suitable only to the schools of the philosophers or is also to be found in the sacred Scriptures. Beautifully has the Holy Spirit, as it happens, brought before us a passage in reading the Gospel today as though he would urge us to write, whereby we are confirmed in our view that the word of itsium, duty, may also be used with us. For when Zacharias the priest was struck dumb in the temple and could not speak, it is said, and it came to pass that as soon as the days of his duty, were accomplished, he departed to his own house. We read therefore that the word of itsium, duty, can be used by us. And this is not inconsistent with reason since we consider that the word of itsium, duty, is derived from e fitzere, to effect, and is formed with the change of one letter for the sake of euphony or at any rate that you should do those things which injure officiant no one, but benefit all. End of chapter 8 Book the first. Chapter 9 of On the duties of the clergy Book the first. 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 first. Chapter 9 A duty is to be chosen from what is virtuous and from what is useful, and also from the comparison of the two, one with the other. But nothing is recognized by Christians as virtuous or useful, which is not helpful to the future life. This treatise on duty therefore will not be superfluous. The philosophers considered that duties were derived from what is virtuous and what is useful, and that from these two one should choose the better. Then they say it may happen that two virtuous or two useful things will clash together and the question is which is the more virtuous and which is the more useful. First therefore duty is divided into three sections what is virtuous what is useful and what is the better of two. Then again these three are divided into five classes that is two that are virtuous two that are useful and lastly the right judgment as to the choice between them. The first they say has to do with the moral dignity and integrity of life. The second with the conveniences of life with wealth, resources opportunities. Whilst a right judgment must underlie the choice of any of them. This is what the philosophers say. But we measure nothing at all but that which is fitting and virtuous and that by the rule of things future rather than of things present and we state nothing to be useful but what will help us to the blessing of eternal life. Certainly not that which will help us enjoy merely the present time. Nor do we recognize any advantages in opportunities and in the wealth of earthly goods but consider them as disadvantages if not put aside and to be looked on as a burden when we have them rather than as a loss when expended. This work of ours therefore is not superfluous seeing that we and they regard duty in quite different ways. They reckon the advantages of this life among the good things. We reckon them among the evil things. For he who receives good things here as the rich man in the parable is tormented there and Lazarus who endured evil things here there found comfort. Lastly, those who do not read their writings may read ours if they will if that is they do not require greater dawnment of language or a skillfully treated subject but are satisfied with the simple charm of the subject itself. End of chapter 9 Book the first. Chapter 10 of On the duties of the clergy Book the first. 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 the first. Chapter 10 What is Seemly is often found in the sacred writings long before it appears in the books of the philosophers. Pythagoras borrowed the law of his silence from David. David's rule, however, is the best for our first duty is to have due measure in speaking. We are instructed and taught that what is Seemly is put in our scriptures in the first place. In Greek it is called Prépon. For, we read, Ahim besiems the Oh God in Zion. In Greek this is Soe prepei humnos Hothios en sion And the apostle says speak the things which become sound a doctrine. And elsewhere, we read all things in bringing many sons into glory to make the captain of their salvation perfect through sufferings. Was Panatios or Aristotle who also wrote on duty earlier than David? Why? Pythagoras himself, who lived before the time of Socrates, followed the prophet David's steps and gave his disciples a law of silence. He went so far as to restrain his disciples from the use of speech David, on the other hand, gave his law not with the view to impair the gift of nature but to teach us to take heed to the words viata. Pythagoras again made his rule that he might teach men to speak by not speaking but David made his so that by speaking we might learn the more how to speak. How can there be instruction without exercise or advance without practice? A man wishing to undergo a war-like training daily exercises himself with his weapons as though ready for action he rehearses his part in the fight and stands forth just as if the enemy were in position before him or with a view to acquiring skill and strength in throwing the javelin he either puts his own arms to the proof or avoids the blows of his foes and escapes them by his watchful attention the man that desires to navigate a ship on the sea or to row tries first on a river they who wish to acquire an agreeable style of singing and a beautiful voice begin by bringing out their voice gradually by singing and they who seek to win the crown of victory by strength of body and in a regular wrestling match harden their limbs by daily practice in the wrestling school foster their endurance and accustomed themselves to hard work nature herself teaches us this in the case of infants for they first exercise themselves in the sounds of speech and so learn to speak thus these sounds of speech are a kind of practice and a school for the voice let those then who want to learn to take heed in speaking not refuse what is according to nature but let them use all watchful care just as those who are on the watchtower keep on the alert by watching and not by going to sleep for everything is made more perfect and strong by exercises proper and suitable to itself David therefore was not always silent but only for a time not perpetually not all did he refuse to speak but he used not to answer the enemy that provoked him the sinner that exasperated him as he says elsewhere as though he were deaf he heard not them that speak vanity and imagine deceit and as though he were dumb he opened not his mouth to them again in another place it is said answer not a fool according to his folly lest thou also be like to him the first duty then is to have due measure in our speech in this way a sacrifice of praise is offered up to God thus a godly fear is shown when the sacred scriptures are read thus parents are honored I know well that many speak because they know not how to keep silence but it is not often anyone is silent when speaking does not profit him a wise man intending to speak carefully considers what he is to say and to whom he is to say it also where and at what time there is therefore such a thing as due measure in keeping silence and also in speaking there is also such a thing as a due measure in what we do it is a glorious thing to maintain the right standard of duty end of chapter 10 book the first on chapter 11 or on the duties of the clergy book the first 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 first chapter 11 it is proved by the witness of scripture all duties either ordinary or perfect the witches added a word in praise of Marcy and an exhortation to practice it every duties either ordinary or perfect a fact which we can also confirm by the authority of the scriptures for we read in the gospel that the Lord said if thou wilt enter into life keep the commandments he saith Jesus said to him thou shalt do no murder thou shalt not commit adultery thou shalt not steal thou shalt not bear false witness honor thy father and thy mother thou shalt love thy neighbor as thyself these are ordinary duties to which something is wanting upon this the young man says to him all these things have I kept from my youth up what lack I yet Jesus said unto him if thou wilt be perfect go and sell all thy goods and give to the poor and thou shalt have treasure in heaven and come and follow me and earlier the same is written where the Lord says that we must love our enemies and pray for those that falsely accuse and persecute us and bless those that curse us this we are bound to do if we would be perfect this is our father who is in heaven who bids the son to shed his rays over the evil and the good and makes the land of the whole universe fertile with rain and dew without any distinction this then is a perfect duty the Greeks call it catorthoma whereby all things are put right which could have any failings in them mercy also is a good thing for it makes men perfect in that it imitates the perfect father nothing graces the Christian soul so much as mercy mercy has shown chiefly towards the poor that thou mayst treat them as sharers in common with thee in the produce of nature which brings forth the fruits of the earth for use to all thus thou mayst freely give to a poor man what thou hast and in this way help him and companion thou bestowest silver he receives life thou givest money he considers it his fortune thy coin makes up all his property further he bestows more on thee than thou on him since he is thy debtor in regard to thy salvation if thou clothe the naked thou clothe thyself with righteousness if thou bring the stranger under thy roof if thou support the needy he procures for thee the friendship of the saints and eternal habitations that is no small recompense thou soest earthly things and receivest heavenly dost thou wonder the judgment of God in the case of holy job wonder rather at his virtue in that he could say I was an eye to the blind and a foot to the lame I was a father to the poor their shoulders were made warm with the skins of my lambs the stranger dwelt not at my gates but my door was open to everyone that came clearly blessed is he from whose house a poor man has never gone with empty hand nor again is anyone more blessed than he who is sensible of the needs of the poor and the hardships of the weak and helpless in the day of judgment he will receive salvation from the Lord whom he will have as his debtor for the mercy he has shown end of chapter 11 book the first chapter 12 off on the duties of the clergy book the first 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 first chapter 12 to prevent anyone from being checked in the exercise of mercy he shows that God cares for human actions and proves on the evidence of job that all wicked men are unhappy in the very abundance of their wealth but many are kept back from the duty of showing active mercy because they suppose that God does not care about the actions of men or that he does not know what we do in secret and what our conscience has in view some again think that his judgment in no way seems to be just for they see that sinners have abundance of riches that they enjoy honors, health and children while on the other hand they just live in poverty and unhonoured they are without children, sickling body and often in grief that is no small point for those three royal friends of Job declared him to be a sinner because they saw that he after being rich became poor that after having many children he had lost them all and that he was now covered with sores and was full of wheels and was a mass of wounds from head to foot but Holy Job made this declaration to them if I suffer thus because of my sins why do the wicked live they grow old also in riches their seed is according to their pleasure their children are before their eyes their houses are prosperous but they have no fear there is no scourge from the Lord on them a faint hearted man seeing this is disturbed in mind and turns his attention away from it Holy Job when about to speak in the words of such and one began thus saying bear with me I also will speak they laugh at me for if I am found fault with I am found fault with as a man bear therefore the burden of my words for I am going to say he means what I do not approve but I shall utter wrong words to refute you to translate it in another way how now am I found fault with by a man that is a man cannot find fault with me because I have sinned although I deserve to be found fault with for ye do not find fault with me on the ground of an open sin but estimate what I deserve for my offenses by the extent of my misfortunes thus the faint hearted man seeing that the wicked succeed and prosper whilst he himself is crushed by misfortune says to the Lord depart from me I desire not the knowledge of thy ways what good is it that we serve him or what he used to hasten to him in the hands of the wicked are all good things but he sees not their works Plato has been greatly praised because in his book On the State he has made the person who undertook the character against justice to ask pardon for his words of which he himself did not approve and to say that this character was only assumed for the sake of finding out the truth and to investigate the question at issue and Cicero so far approved of this that he also in his book which he wrote on the commonwealth thought something must be said against that idea how many years before these did job live he was the first to discover this and to consider what excuses had to be made for this not for the sake of decking out his eloquence but for the sake of finding out the truth at once he made the matter plain stating that the lamp of the wicked is put out that their destruction will come that God the teacher of wisdom and instruction is not deceived but is a judge of the truth therefore the blessedness of individuals must not be estimated at the value of their known wealth but according to the voice of their conscience within them for this as a true and uncorrupted judge of punishments and rewards decides between the deserts of the innocent and the guilty the innocent man dies in the strength of his own simplicity in the full possession of his own will having a soul filled as it were with marrow though he has abundance in life and lives in the midst of luxury and is redolent with sweet sense ends his life in the bitterness of his soul and brings his last day to a close taking with him none of those good things which he once enjoyed carrying away nothing with him but the price of his own wickedness in thinking of this deny if thou canst that a recompense is paid by divine judgment the former feels happy in his heart the latter wretched that man on his own verdict is guiltless this one a criminal that man again is happy in leaving the world this man grieves over it who can be pronounced guiltless that is not innocent in the sight of his own conscience tell me he says where is the covering of his tabernacle his token will not be found the life of the criminal he says a dream he has opened his eyes his repose has departed his enjoyment has fled nay that very repose of the wicked which even while they live is only seeming is now in hell for a life they go down into hell thou seized the enjoyments of the sinner but question his conscience will he not be more foul than any sepulcher thou beholdest his joy thou admirest the bodily health of his children and the amount of his wealth but look within at the sores and wounds of his soul the sadness of his heart and what shall I save his wealth when thou readest for a man's life consisteth not in the abundance of the things which he possesseth when thou knowest that though he seems to thee to be rich to himself he is poor and in his own person refutes thy judgment what also shall I say of the number of his children and of his freedom from pain when he is full of grief and decides that he will have no heir and does not wish that those who copy his ways should succeed him for the sinner really leaves no heir thus the wicked man is a punishment to himself but the upright man is a grace to himself and to either whether good or bad the reward of his deeds is paid in his own person end of chapter 12 book the first chapter 13 of on the duties of the clergy book the first 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 the first chapter 13 the ideas of those philosophers are refuted who deny to God the care of the whole world or of any of its parts but let us return to our point lest we seem to have lost sight of the break we made in answering the ideas of those who seeing some wicked man rich, joyous full of honours and powerful the upright men are in want and are weak suppose therefore that God either cares nothing about us which is what the Epicurean say or that he is ignorant of men's actions as the wicked say or that if he knows all things he is an unjust judge in allowing the good to be in want and the wicked to have abundance but it did not seem out of place to make a digression of this kind and to contrast it with the feelings of those very persons whom they consider happy for they think themselves wretched I suppose they would believe themselves more readily than us after this digression I consider it an easy matter to refute the rest above all the declaration of those who think that God has no care whatever for the world for instance God also declares that his providence extends only to the moon but what work man is there who gives no care to his work who would forsake and abandon what he believes himself to have produced if it is derogatory to rule is it not more so to have created though there is no wrong involved in not creating anything it is surely the height of cruelty not to care for what one has created but if some deny God to be the creator and so count themselves amongst the beasts and irrational creatures what shall we say of those who condemn themselves to such indignity they themselves declare that God pervades all things that all depend upon his power that his might and madness to penetrate all the elements lands, heaven and seas yet they think it derogatory to him to enter into man's spirit which is the noblest thing he has given us and to be there with the full knowledge of the Divine Majesty but philosophers who are held to be reasonable laugh at the teacher of these ideas as besotted and licentious but what shall I say of Aristotle's idea he thinks that God is satisfied with his own narrow bounds and lives within the prescribed limits of his kingdom this however is also what the poet's tales tell us for they relate that the world is divided between three gods so that it has fallen to the lot of one to restrain and rule heaven to another the sea and to a third the lower regions they have also to take care not to stir up war one with the other by allowing thoughts and cares about the belongings of others to take hold of them in the same way Aristotle also declares that God has no care for the earth and he has none for the sea or the lower regions how is it that these philosophers shut out of their ranks the poets whose footsteps they follow end of chapter 13 book the first chapter 14 of on the duties of the clergy book the first 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 first chapter 14 nothing escapes God's knowledge this is proved by the witness of the scriptures and the analogy of the sun which although created yet by its light or heat enters into all things next comes the answer to the question whether God not having failed to show care for his work now fails to have knowledge of it thus it is written he that planted the ear shall he not hear he that made the eye shall he not regard this false idea was not unknown to the holy prophets David himself introduces men who pride his field and claim for its own for what shows greater pride than when men who are living in sin think it unfit that other sinners should live and say Lord how long shall they ungodly how long shall the ungodly triumph and later on and yet they say the Lord shall not see neither shall the God of Jacob regard it whom the prophet answers saying take heed ye and wise among the people oh ye fools when will ye understand he that planted the ear shall he not hear or he that made the eye shall he not see he that rebuketh the nations shall he not punish he that teaches man knowledge the Lord knows the thoughts of man that they are vain does he who discerns ever is vain and not know what is holy and is he ignorant of what he himself has made can the workman be ignorant of his own work this one is a man yet he discerns what is hidden in his work and God shall he not know his own work is there more depth then in the work than in its author has he made something superior to himself the value of which as its author is ignorant of and whose condition he knew not though he was its director so much for these persons but we are satisfied with the witness of him who says I search out the heart and the reins in the gospel also the Lord Jesus says why think ye evil in your hearts for he knew they were thinking evil the evangelist also witnesses to this saying Jesus knew their thoughts the idea of these people will not trouble as much if we look at their actions they will not have him to be judged over them whom nothing deceives they will not grant to him the knowledge of things hidden for they are afraid their own hidden things may be brought to light but the Lord also knowing their works has given them over into darkness in the night he says and the eye of the adulterer will watch for the darkness saying no I shall see me he hath covered up his face for everyone that avoids the light loves darkness seeking to be hid though he cannot be hid from God who knows not only what is transacted thus again he who speaks in the book Ecclesiasticus says the darkness hath covered me and the walls have hidden me whom do I fear but although lying on his bed he may think thus he is caught where he never thought of it it shall be it says a shame to him because he knew not what the fear of the Lord was but what can be more foolish than to suppose that anything escapes God's notice when the sun which supplies the light enters even hidden spots and the strength of its heat reaches to the foundations of a house and its inner chambers who can deny that the depths of the earth which the winter's ice has bound together are warmed by the mildness of spring surely the very heart of a tree feels the force of heat or cold to such an extent that its roots are either nipped with the cold or sprout forth in the warmth of the sun in short wherever the mildness of heaven prevails on the earth there the earth produces in abundance roots of different kinds if then the sun's rays pour their light over all the earth and enter into its hidden spots if they cannot be checked by iron bars or the barrier of heavy doors from getting within how can it be impossible for the glory of God which is instinct with life to enter into the thoughts and hearts of men that he himself has created and how shall it not see what he himself has created did he make his works to be better and more powerful than he himself is who made them in this event so as to escape the notice of their creator when so ever they will did he implant such perfection and power in our mind that he himself could not comprehend it when he wished end of chapter 14 book the first chapter 15 of on the duties of the clergy book the first 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 the first chapter 15 those who are dissatisfied with the fact that the evil and the evil good are shown by the example of Lazarus and on the authority of Paul that punishments and rewards are reserved for a future life we have fully discussed two questions and this discussion as we think has not turned out quite unfavorably for us a third question yet remains it is this why do sinners have abundance of wealth and riches and fair sumptuously and have no grief or sorrow whilst the upright are in want and are punished by the loss of wives or children now that parable in the gospel ought to satisfy persons like these for the rich man was clothed in purple and fine linen and dined sumptuously every day but the beggar, full of sores used to gather the crumbs of his table after the death of the two, however the beggar was in Abraham's bosom in rest the rich man was in torment is it not plain from this that rewards and punishments according to desserts await one after death and surely this is but right for in a contest there is much labor needed and after the contest victory falls to some to others disgrace is the palm ever given or the crown granted is it not finished Paul writes well he says I have fought a good fight I have finished my cause I have kept the faith henceforth there is laid up for me a crown of righteousness which the Lord, the righteous judge shall give me at that day and not to me only but unto all them also that love is appearing in that day he says in dangers, in shipwrecks like a good wrestler for he knew how that through much tribulation we must enter into the kingdom of God therefore no one can receive a reward unless he has driven lawfully nor is the victory a glorious one unless the contest also has been toilsome end of chapter 15 book the first chapter 16 on the duties of the clergy book the first 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 first chapter 16 to confirm what has been said above about rewards and punishments he adds that it is not strange that no reward reserved for some in the future for they do not labor here nor struggle he goes on to say also that for this reason temporal goods are granted to these persons so that they may have no excuse whatever is not he unjust who gives the reward before the end of the contest therefore the Lord says in the Gospel blessed are the poor in spirit for theirs is the kingdom of heaven he said not blessed are the rich but the poor by the divine judgment blessedness begins there whence human misery is supposed to spring blessed are they that hunger for they shall be filled blessed are they that mourn for they shall be comforted blessed are the merciful for God will have mercy on them blessed are the pure in heart for they shall see God blessed are they that are persecuted for righteousness's sake for theirs is the kingdom of heaven blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you for righteousness's sake rejoice and be exceeding glad for plentiful is your reward in heaven a reward future and not present in heaven not on earth has he promised shall be given what further does thou expect what further is due why does thou demand the crown with so much haste before thou dost conquer why does thou desire to shake off the dust and to rest why does thou long to sit at the feast before the cause is finished as yet the people are looking on the athletes are in the arena and thou, does thou already look for ease perhaps thou sayest why are the wicked joyous and luxury why do they not toil with me it is because they who have not put down their names to strive for the crown are not bound to undergo the labours of the contest they who have not gone down into the race cause do not anoint themselves with oil nor get covered with dust for those whom glory awaits trouble is at hand the perfumed spectators are not to join in the struggle nor to endure the sun the heat, the dust and the showers let the athletes say to them come, strive with us the spectators will but answer we sit here now to decide about you but you, if you conquer will gain the glory of the crown and we shall not they then, who have devoted themselves to pleasures, luxury robbery, gain or honors are spectators rather than combatants they have the profit of labour but not the fruits of virtue they love their ease by cunning and wickedness they heap up riches but they will pay the penalty of their iniquity though it be late their rest will be in hell thine in heaven their home in the grave thine in paradise whence Job said beautifully that they watch in the tomb they cannot have the calm of quiet rest which he enjoys who shall rise again do not therefore understand or speak or think as a child nor as a child claim those things now which belong to a future time the crown belongs to the perfect wait till that which is perfect is come when thou mayest know not through a glass as in a riddle but face to face the very form of truth made clear then will be made known why that person was rich who was wicked and a robber of other men's goods why another was powerful why a third had many children and yet a fourth was loaded with honors perhaps all this happens that the question may be asked of the robber thou was rich wherefore didst thou seize on the goods of others need it did not force thee poverty did not drive thee to it did I not make thee rich that thou mightest have no excuse so too it may be said to a person of power why didst thou not aid the widow the orphans also when enduring wrong was thou powerless couldst thou not help I made thee for this purpose not that thou mightest do wrong but that thou mightest check it is it not written for thee save him that endureth wrong is it not written for thee deliver the poor and needy out of the hand of the sinner it may be said also to the man who has abundance of good things I have blessed thee with children and honors I have granted thee health of body why didst thou not follow my commandments my servant what have I done to thee or how have I grieved thee was it not I that gave thee children bestowed honors granted health to thee why didst thou deny me why didst thou suppose that thy actions would not come to my knowledge why didst thou accept my gifts yet despise my commands we can gather the same from the examples of the traitor Judas he was chosen among the 12 apostles and had to charge of the money bag to lay it out upon the poor that it might not seem as though he had betrayed the Lord because he was an honored or in want wherefore the Lord granted him this office that he might also be justified in him he would be guilty of a greater fault not as one driven to it by wrong done to him but as one misusing grace End of chapter 16 Book the first of on the duties of the clergy 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 Zid Ambrose Book the first Chapter 17 the duties of youth and examples suitable to that age are next put forth since it has been made sufficiently plain that there will be punishment for wickedness and reward virtue let us proceed to speak of the duties which have to be borne in mind from our youth up that they may grow with our ears a good youth ought to have a fear of God to be subject to his parents to give honor to his elders to preserve his purity he ought not to despise humility to love for barons and modesty all these are an ornament to youthful years for a seriousness is the true grace of an old man and ardor of a young man so also is modesty as though by some gift of nature well set off in a youth Isaac feared the Lord as was indeed but natural in the son of Abraham being subject also to his father to such an extent avoid death in opposition to his father's will Joseph also though he dreamed that son and moon and stars made obeisance to him yet was subject to his father's will with radio obedience so chaste was he he would not hear even a word unless it were pure humble was he even to doing the work of a slave modest even to taking flight enduring his garment so forgiving of wrong as even to repay it with good whose modesty was such that when seized by a woman he preferred to leave his garment in her hands in flight rather than to lay aside his modesty Moses also and Jeremiah chosen by the Lord to declare the words of God to the people were for avoiding through modesty that which through grace end of chapter 17 book the first chapter 18 of on the duties of the clergy 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 first chapter 18 on the different functions of modesty how it should qualify both speech and silence accompany chastity commend our prayers to God govern our bodily motions on which last point references made to two clerics in language by no means and suited to its object further he proceeds to say that one's gait should be in accordance with that same virtue and how careful one must be that nothing immodest come forth from one's mouth or be noticed in one's body all these points are illustrated with very appropriate examples lovely then is the virtue of modesty and sweet is its grace it is seen not only in actions but even in our words so that we may not go beyond due measuring speech and that our words may not have an unbecoming sound the mirror of our mind often enough reflects its image in our words so bright he weighs out the sound even of our voice for fear that too loud a voice should offend the ear of anyone nay, in singing itself the first rule is modesty and the same is true in every kind of speech too so that a man may gradually learn to praise God or to sing songs or even to speak in that the principles of modesty is advanced silence again wherein all the other virtues rest is the chief act of modesty only if it is supposed to be a sign of a childish or proud spirit it is accounted a reproach if a sign of modesty it is reckoned for praise Susanna was silent in danger and thought the loss of modesty was worse than loss of life she did not consider that her safety should be guarded at the risk of her chastity to God alone she spoke to whom she could speak out in true modesty she avoided looking on the face of men for there is also modesty in the glance of the eye which makes a woman unwilling to look upon men or to be seen by them let no one suppose that this praise belongs to chastity alone for modesty is the companion of purity in company with which chastity itself is safer shame again is good as a companion and guide of chastity inasmuch as it does not suffer purity to be defiled in approaching even the outskirts of danger this it is that at the very outset of her recognition commends the mother of the Lord to those who read the scriptures and as a credible witness declares her worthy to be chosen to such an office even her chamber alone she is saluted by the angel she is silent and is disturbed at his entrance and the virgin's face is troubled at the strange appearance of a man's form and so, though she was humble yet it was not because of this but on account of her modesty that she did not return his salutation nor give him any answer except to ask when she had learned that she should conceive the Lord how this should be she certainly did not speak merely for the sake of making a reply in our prayers too modesty is most pleasing and gains as much grace from our God was it not this that exalted the publican and commanded him when he dared not raise even his eyes to heaven so he was justified by the judgment of the Lord by the Pharisee whom overweening pride made so hideous therefore, let us pray in the incorruptibility of a meek and quiet spirit which is in the sight of God of great price as Saint Peter says a noble thing then is modesty which, though giving up its rights seizing on nothing for itself laying claim to nothing and in some ways bearing within the sphere of its own powers yet is rich in the sight of God in whose sight no man is rich Rich is modesty for it is the portion of God Paul also bids that prayer be offered up with modesty and sobriety he desires that this should be first and, as it were lead the way of prayers to come so that the sinners prayer may not be boastful but veiled, as it were with the blush of shame may merit a far greater degree of grace in giving way to modesty at the remembrance of its fault modesty must further be guarded in our very movements and gestures and gait for the condition of the mind is often seen in the attitude of the body for this reason the hidden man of our heart our inner self is considered to be either frivolous, boastful or boisterous or on the other hand steady, firm, pure and dependable thus the movement of the body is a sort of voice of the soul you remember my children that a friend of ours who seemed to recommend himself by his assiduity in his duties yet was not admitted by me into the number of the clergy because his gestures were too unseemly also that a bad one whom I found already among the clergy never to go in front of me because he actually pained me by the seeming arrogance of his gait that is what I said when he returned to his duty after an offense committed this alone I would not allow nor did my mind deceive me for both have left the church what their gait betrayed them to be such were they proved to be by the faithlessness of their hearts the one forsook his faith at the time of the Aryan troubles the other through love of money denied that he belonged to us so that he might not have to undergo sentence at the hands of the church in their gait was discernable the semblance of fickleness the appearance as it were of wandering buffoons some there are who in walking perceptibly copy the gestures of actors and actors though they were bearers in the processions and had the motions of nodding statues to such an extent that they seem to keep a sort of time as often as they change their step nor do I think it becoming to walk hurriedly except when a case of some danger demands it or a real necessity for we often see those who hurry come up pounding and with features distorted but if there is no reason for the need of such hurry it gives cause for just offense I am not however talking of those who have to hurry now and then for some particular reason but of those to whom by the yoke of constant habit it has become a second nature in the case of the former I cannot approve of their slow solemn movements which remind one of the forms of phantoms nor do I care for the others with their headlong speed for they put one in mind of the ruin of outcasts a suitable gait is that wherein there is an appearance of authority and weight and dignity and which has a calm collected bearing but it must be such a character that all effort and conceit may be wanting and that it be simple and plain nothing counterfeit is pleasing let nature train our movements if indeed there is any fault in our nature let us mend it with diligence and that artifice may be wanting let not amendment be wanting but if we pay so much attention to things like these how much more careful ought we to be to let nothing shameful proceed out of our mouth for that defiles a man terribly it is not food that defiles but in just disparagement of others and foul words these things are openly shameful in our office indeed must no word be let fall at all unseemly no one that may give offence to modesty but not only ought we to say nothing unbecoming to ourselves but we ought not even to lend our ears to words of this sort thus Joseph fled and left his garment that he might hear nothing inconsistent with his modesty for he who delights to listen the other on to speak to have full knowledge of what is foul is in the highest degree shameful to see anything of this sort if by chance it should happen how dreadful that is what therefore is displeasing to us in others can that be pleasing in ourselves is not nature herself our teacher who has formed to perfection every part of our body so as to provide for what is necessary and to beautify and grace its form however she has left plain and open to the side those parts which are beautiful to look upon among which the head set as it were above all and the pleasant lines of the figure and the appearance of the face are prominent whilst their usefulness for work is ready to hand but those parts in which there is a compliance with the necessities of nature she has partly put away and hidden in the body itself lest they should present a disgusting appearance and partly too she has taught and persuaded us to cover them is not nature herself then a teacher of modesty following her example the modesty of men which I suppose is so called from the mode of knowing what is seemingly has covered and veiled what it has found hidden in the frame of our body or which nor was forbidden to make in the side of the ark wherein we find a figure of the church and also of the human body for through that door the remnants of food were cast out thus the maker of our nature saw thought of our modesty and so guarded what was seemingly in virtues in our body as to place what is unseemly behind and to put it out of the sight of our eyes this the apostle says well those members of the body which seem to be more feeble are necessary and those members of the body which we think to be less honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comeliness truly by following the guidance of nature diligent care has added to the grace of the body in another place I have gone more fully into this subject and said that not only do we hide those parts which have been given us to hide but also that we think it unseemly to mention by name their description and the use of those members and if these parts are exposed to view by chance modesty is violated but if on purpose it is reckoned as utter shamelessness wherefore him nor a son is upon himself for he laughed when he saw his father naked but they who covered their father received the gift of a blessing for which cause also it was an Asian custom in Rome and in many other states as well that grown up sons should not bathe with their parents or sons in law with their fathers in law in order that the great duty of reverence for parents should not be weakened many however cover themselves so far as they can in the baths so that where the whole body is bare that part of it at least may be covered the priests also under the old law as we read in Exodus wore breeches as it was stored Moses by the Lord and thou shalt make them linen breeches to cover their shame from the loins even to the thighs they shall reach and Aaron and his sons shall wear them when they enter into the tabernacle of witness and when they come unto the altar of the holy place to offer sacrifice that they lay not sin upon themselves and die some of us are said still to observe this but most explain it spiritually and suppose it was said with a view to guarding modesty and preserving chastity end of chapter 18 book the first chapter 19 of on the duties of the clergy book the first this is the 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 first chapter 19 how should seamliness be represented by a speaker does beauty add anything to virtue and if so, how much lastly what care should we take that nothing conceited or effeminate be seen in us it has given me pleasure to dwell somewhat at length on the various functions of modesty for I speak to you who either can recognize the good that is in it in your own cases or at least do not know its loss fit it as it is for all ages, persons, times and places it at most besiems youthful and childish years but at every age we must take care that all we do is seemly and becoming and that the cause of our life forms one harmonious and complete whole wherefore Cicero thinks that a certain order ought to be observed in what is seemly he says that this lies in beauty order and an appointment fitted for action this as he says it is difficult to explain in words yet it can be quite sufficiently understood why Cicero should have introduced beauty I do not quite understand though it is true he also speaks in praise of the powers of the body we certainly do not locate virtue in the beauty of the body though on the other hand we do recognize a certain grace as when modesty is wont to cover the face with a blush of shame and to make it more pleasing for as a workman is wont to work better the more suitable his materials are so modesty is more conspicuous in the comeliness of the body only the comeliness of the body should not be assumed it should be natural and doubtless unstudied rather than elaborated not heightened by coastly and glistening garments but just clad in ordinary clothing one must see that nothing is wanting that once credit or necessity demands whilst nothing must be added for the sake of splendor the voice too should not be languid nor feeble nor womanish in its tone such a tone of voice as many are in the habit of using under the idea of seeming important it should preserve a certain quality and rhythm and a manly vigor for all to do what is best suited to their character and sex that is to attain to beauty of life this is the best order for movements this is the employment fitted for every action but as I cannot approve of a soft or weak tone of voice or an effeminate gesture of the body so also I cannot approve of what is boorish and rustic let us follow nature the imitation of her provides us full of training and gives us a pattern of virtue end of chapter 19 book the first chapter 20 of on the duties of the clergy book the first 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 first chapter 20 if we are to preserve our modesty we must avoid fellowship with profligate men also the bankers of strangers and intercourse with women our leisure time at home should be spent in pious and virtuous pursuits modesty has indeed its rocks not any that she brings with her but those I mean which she often runs against as when we associate with profligate men who under the form of pleasantry administer poison to the good and the latter if they are very constant in their attendance in bankers and games and often join in jests innovate that manly gravity of theirs let us then take heed that in wishing to relax our minds we do not destroy all harmony the blending as it were of all good works for the good works of all good works for habit quickly bends nature in another direction for this reason I think that what he wisely do is befitting to the duties of clerics and especially to those of the priesthood namely that he avoid the bankers of strangers but so that he is still hospitable to travelers and give no occasion for reproach by reason of your great care in the matter bankers with strangers engross one's attention and soon produce a love for feasting tales also of the world and its pleasures often creep in one cannot shut one's eyes and to forbid them is looked on as a sign of haughtiness one's glass too even against one's will is filled time after time it is better surely to excuse oneself once for all at one's own home than often at another's when one rises sober at every rate one's presence need not be condemned by the insolence of another there is no need for the younger clergy to go to the houses of widows or virgins except for the sake of a definite visit and in that case only with the elder clergy that is with the bishop or if the matter be somewhat important with the priests why should we give room to the world to revile what need is there for those frequent visits to give ground for rumours what if one of those women should by chance fall why should thou undergo the reproach of another's fall how many even strong men have been led away by their passions how many are there who have not indeed yielded to sin but have given ground for suspicion why does thou not spend the time which thou has free from thy duties in the church in reading why does thou not go back again to see Christ why does thou not address Him and hear His voice we address Him when we pray we hear Him when we read the sacred oracles of God what have we to do with strange houses there is one house which holds all they who need us can come to us what have we to do with tales and fables to minister at the altar of Christ is what we have received no duty to make ourselves agreeable to men has been laid upon us we ought to be humble, gentle mild, serious patient we must keep the mean in all things so that a calm countenance and quiet speech may show that there is no vice in our lives end of chapter 20 book the first chapter 21 off on the duties of the clergy book the first 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 first chapter 21 we must guard against anger before it arises if it has already arisen we must check and calm it and if we cannot do this either at least we should keep our tongue from abuse so that our passions may be like boys' quarrels he relates what Akitis said and shows that David led the way in this matter both in his actions and in his writings let anger be guarded against if it cannot however be averted let it be kept within bounds for indignation is a terrible incentive to sin it disorders the mind to such an extent as to leave no room for reason the first thing therefore to aim at if possible is to make tranquility of character our natural disposition by constant practice by desire for better things by fixed determination but since passion is to a large extent implanted in our character so that it cannot be uprooted and avoided it must be checked by reason if that is it can be foreseen and if the mind has already been filled with indignation before it could be foreseen or provided against in any way we must consider how to conquer the passion of the mind how to restrain our anger that it may no more be so filled resist wrath if possible if not give way for it is written give place to wrath Jacob dutifully gave way to his brother when angry and to Rebecca that is to say taught by councils of patients he preferred to go away and live in foreign lands rather than to arouse his brother's anger and then to return only when he thought his brother was appeased thus it was that he found great grace with God with what offers of willing service with what gifts did he reconcile his brother to himself again so that he should not remember the blessing which had been taken away from him but should only remember the reparation now offered if then anger has got the start and has already taken possession of thy mind and mounted into thy heart seek not thy ground thy ground is patience it is wisdom it is reason it is the allaying of indignation and if the stubbornness of thy opponent rouses thee and his perverseness drives thee to indignation if thou canst not calm thy mind check at least thy tongue for so it is written keep thy tongue from evil and thy lips that they speak please and pursue it see the peace of holy Jacob how great it was first then calm thy mind if thou canst not do this put a restraint upon thy tongue lastly omit not to seek for reconciliation these ideas the speakers of the world have borrowed from us and have sat down in their writings but he who said it first has the credit of understanding its meaning let us then avoid or at any rate check anger so that we may not lose our share of praise nor yet add to our list of sins it is no light thing to calm one's anger it is no less difficult a thing than it is not to be roused at all the one is an act of our own will the other is an effect of nature so quarrels among boys are harmless but have more of a pleasant bitter character about them and if boys quickly come to quarrel one with the other they are easily calmed down again and quickly come together with even greater friendliness they do not know how to act deceitfully and artfully do not condemn these children of whom the Lord says except he be converted and become as this child he shall not enter into the kingdom of heaven so also the Lord himself sees the power of God as a boy when he was reviled reviled not again when he was struck struck not back set then thy mind on this like a child never to keep an injury in mind never to show malice but that all things may be done blamelessly by thee regard not the return made thee by others hold thy ground guard the simplicity and purity of thy heart answer not an angry man according to his anger nor a foolish man according to his folly one fault quickly calls forth another if stones are rubbed together does not fire break forth the heathen their want to exaggerate everything in speaking make much of the saying of the philosopher Architis of Tarentum which he spoke to his bailiff oh you wretched man how I would punish you if I were not angry but David already before this had in his indignation held back his armed hand how much greater a thing it is not to revile again than a not to avenge oneself the warriors too prepared to take vengeance against Nable Abigail restrained by her prayers from whence we perceive that we ought not only to yield to timely entreaties but also to be pleased with them so much was David pleased that he blessed her who intervened because he were restrained from his desire for revenge already before this he had said of his enemies for they cast iniquity upon me and in their wrath they were grievous to me let us hear what he said when overwhelmed in wrath who will give me wings like a dove and I will flee away to be at rest they kept provoking him to anger but he sought quietness he had also said be angry and sin not the moral teacher who knew that the natural disposition should rather be guided by a reasonable cause of teaching than be eradicated teaches morals and says be angry where there is a fault against which he ought to be angry for it is impossible not to be roused up by the baseness of many things otherwise we might be accounted not virtuous but apathetic and neglectful be angry therefore so that he keep free from fault or in other words if you are angry do not sin but overcome wrath with reason or one might put it thus if you are angry be angry with yourselves because you are roused and you will not sin for he who is angry with himself because he has been so easily roused ceases to be angry with another but he who wishes to prove his anger is righteous only gets the more inflamed and quickly falls into sin better is he as Solomon says that restrained his anger than he that takeeth the city for anger leads astray even brave men we ought therefore to take care that we do not get into our flurry before reason prepares our minds for often times anger or distress or fear of death almost deprives the soul of life and beats it down by a sudden blow it is therefore a good thing to anticipate this by reflection and to exercise the mind by considering the matter so the mind will not be roused by any sudden disturbance but will grow calm being held in by the yoke and drains of reason end of chapter 21 book the first chapter 22 of on the duties of the clergy book the first 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 first chapter 22 on reflection and passion and on observing propriety of speech both in ordinary conversation and in holding discussions there are two kinds of mental motions those are reflection and of passion the one has to do with reflection the other with passion there is no confusion one with the other different and unlike reflection has to search and as it were to grind out the truth passion prompts and stimulates us to do something thus by its very nature reflection diffuses tranquility and calm and passion sends forth the impulse to act let us then be ready to allow reflection on good things to enter into our mind and to make passion submit to reason if indeed we wish to direct our minds to God what is seemingly lest desire for anything should shut out reason rather let reason test and see what befits virtue and since we have said that we must aim at the observance of what is seemingly so as to know what is the due measure in our words and deeds and as ordering speech rather than in action comes first speech is divided into two kinds first as it is used in friendly conversation and then in the treatment and discussion of matters of faith and justice in either case we must take care that there is no irritation our language should be mild and quiet and full of kindness and courtesy and free from insult let there be no obstinate disputes in our familiar conversations for there won't only to bring up useless subjects rather than to supply anything useful let there be discussion without wrath urbanity without bitterness warning without sharpness advice without giving offense and as in every action of our life we ought to take heed to this in order that no overpowering impulse of our mind may ever shut out reason let us always keep a place for counsel so too ought we to observe that rule in our language so that neither wrath nor hatred may be aroused and that we may not show any signs of our greed or sloth let our language be of this sort more especially when we are speaking of the holy scriptures for of what ought we to speak more often than of the best subject of conversation of its exhortation to watchfulness its care for good instruction let us have a reason for beginning and let our envy within due limits for a speech that is wearisome only stirs up anger but surely it is most inseamly that when every kind of conversation generally gives additional pleasure this should give cause of offense the treatment also of such subjects as the teaching of faith instruction on self-restraint discussion on justice exhortation to activity must not be taken up by us and fully gone into all at one time but must be carried on in cause so far as we can do it and as the subject matter of the passage allows our discourse must not be too lengthy nor too soon cut short for fear the former should leave behind it a feeling of aversion and the latter produce carelessness and neglect the address should be plain and simple clear and evident full of dignity and weight it should not be studied or too refined nor yet on the other hand be unpleasing and rough in style end of chapter 22 book the first chapter 23 of on the duties of the clergy book the first 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 first chapter 23 jests, although at times they may be quite proper should be altogether banished among clerics the voice should be plain and frank men of the world give many further rules about the way to speak which I think we may pass over as for instance the way jesting should be conducted although at times jests may be proper and pleasant yet they are insuted to the clerical life for how can we adopt those things which we do not find in the holy scriptures we must also take care that in relating stories we do not alter the earnest purpose of the harder rule we have set before us woe unto you that laugh for ye shall weep says the Lord do we seek for something to laugh at that laughing here we may weep hereafter I think we ought to avoid not only broad jokes but all kinds of jests unless by chance it is not unfitting at the time for our conversation to be agreeable and pleasant in speaking of the voice I certainly think it ought to be plain and clear that it should be musical is a gift of nature and is not to be won by exertion let it be distinct in its pronunciation and full of amenly vigor but let it be free from a rough and drastic twang see too that it does not assume a theatrical accent but rather keeps true to the inner meaning of the words its otters end of chapter 23 book the first chapter 24 off on the duties of the clergy book the first this is a LibriVox recording serving the public domain for more information or to volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose book the first chapter 24 there are three things to be noticed in the actions of our life first our passions are to be controlled by our reason next we ought to observe a suitable moderation in our desires and lastly everything ought to be done at the right time and in the proper order all these qualities shown forth so conspicuously in the holy men of Old Testament time that it is evident they were well furnished with what men call the cardinal virtues I think I have said enough on the art of speaking let us now consider what seems an active life we note that there are three things to be regarded in connection with this subject one is that passion should not resist our reason in that way only can our duties be brought into line with what is seemingly for if passion yields to reason we can easily maintain what is seemingly in our duties next we must take care less either by showing greater zeal or less than the matter we take in our demands we look as though we were taking up a small matter with great parade or were treating great matter with but little care thirdly as regards moderation in our endeavors and works and also with regard to order in doing things and in the right timing of things I think that everything should be open and straightforward but first comes that which I may call the foundation namely that our passions should obey our reason the second and third are really the same moderation in either case there is room with us for the survey of a pleasing form which is accounted beauty and the consideration of dignity next follows the consideration of the order and the timing of things these then are the three points and we must see whether we can show them in perfection in any one of the saints first there is our father Abraham who was formed and called for the instruction of generations to come when bidden to go forth from his own country and kindred and from his father's house though bound and held back by many ties of relationship did he not give proof that in his passion was subject to reason who does not delight in the sweet love of land his kindred and his own home their sweetness then delighted him but the thought of the heavenly command and of an eternal reward influenced him more did he not reflect that he could not take his wife with him without the greatest danger unused as she was to hardships and so tender to bear insults and so beautiful as to be likely to arouse the lust of profligate man yet he decided somewhat deliberately to undergo all this rather than to escape it by making excuses lastly when he had gone into Egypt he advised her to say she was his sister not his wife see here what passions are at work he feared for the chastity of his wife he feared for his own safety he had his suspicions about the lust of the Egyptians and yet the loveliness of performing his duty to God prevailed with him for he thought that by the favor of God he could be safe everywhere but if he offended the Lord he could not abide unharmed even at home thus reason conquered passion and brought it into subjection to itself when his nephew was taken captive without being terrified or dismayed at the hordes of so many kings in the war and after the victory was gained he refused his share of the spoil which he himself had really won also when his son was promised to him though he thought of the last vigor of his body now as good as dead and the barrenness of his wife and his own great age he believed God though it was against the law of nature note how everything meets together here he was not wanting but it was checked here was a mind equable in action which neither treated great things as an important or little things as great here there was moderation in different affairs ordering things, fitness of occasion due measure in words he was foremost in faith conspicuous in virtue vigorous in battle in victory not greedy at home hospitable and his wife attentive Jacob also his holy grandson loved to pass his time at home free from danger but his mother wished him to live in foreign parts and so give place to his brother's anger sound counsels prevailed over natural feelings an exile from home banished from his parents yet everywhere in all he did he observed due measure such as was fitting made use of his opportunities at the right time so dear was he to his parents at home at the one moved by the promptness of his compliance gave him his blessing the other inclined towards him with tender love in the judgment of his brother also he was placed first when he thought that he ought to give up his food to his brother for though according to his natural inclinations he wished for food yet when asked for it gave it up from a feeling of vexation he was a faithful shepherd of the flock for his master an attentive son-in-law to his father-in-law he was active in work sparing in his meals conspicuous in making amends lavish in repaying nay so well did he calm his brother's anger that he received his favor though he had feared his enmity what shall I say of Joseph he certainly had a longing for freedom and yet endured the bonds of servitude how meek he was in slavery how unchanging in virtue how kindly in prison wise too in interpreting and self-restraint in exercising his power in the time of plenty was he not careful in the time of famine was he not fair did he not praise worthy to everything in order and use opportunities at their season giving justice to his people by the restraining guidance of his office Job also both in prosperity and adversity was blameless patient, pleasing and acceptable to God he was harassed with pain yet could find consolation David also was brave in war patient in time of adversity peaceful at Jerusalem in the hour of victory merciful on committing sin repentant in his old age foreseeing he preserved due measure in his actions and took his opportunities as they came he has set them down in the songs of succeeding years and so it seems to me that he has by his life no less than by the sweetness of his hymns powered forth an undying song of his own merits to God what duty connected with the chief virtuous was wanting in these men in the first place prudence which is exercised in the search of the truth and which imparts a desire for full knowledge next justice which assigns each man his own does not claim on others and disregards its own advantage so as to guard the rights of all thirdly fortitude which both in warfare and at home is conspicuous in greatness of mind and distinguishes itself in the strength of the body fourthly temperance which preserves the right method and all