 Chapter 25 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, buy St. Ambrose. Book the first, Chapter 25. A reason is given why this book did not open with a discussion of the above mentioned virtues. It is also concisely pointed out that the same virtues existed in the ancient fathers. Perhaps, as the different classes of duties are derived from these four virtues, someone may say that they ought to have been described first of all. But it would have been artificial to have given a definition of duty at the outset and then to have gone on to divide it up into various classes. We have avoided what is artificial and have put forward the examples of the fathers of old. These certainly offer us no uncertainty as regards our understanding them and give us no room for subtlety in our discussion of them. Let the life of the fathers then be for us a mirror of virtue, not a mere collection of shrewd and clever acts. Let us show reverence in following them, not mere cleverness in discussing them. Prudence held the first place in Holy Abraham. For of him the scriptures say, Abraham believed God and that was counted to him for righteousness. For no one is prudent who knows not God. Again, the fool hath said, There is no God, for a wise man would not say so. How is he wise, who looks not for his maker, but says to a stone, Thou art my father? Who says to the devil as the mannequin does, Thou art the author of my being? How is Arius wise, who prefers an imperfect and inferior creator to one who is a true and perfect one? How can Mark Heon, or Eunomius be wise, who prefer to have an evil rather than a good God? And how can he be wise, who does not fear his God? For the fear of the Lord is the beginning of wisdom. Elsewhere, too, it stands, the wise turn not aside from the mouth of the Lord, but come near him in their confession of his greatness. So when the scripture says, It was counted to him for righteousness, that brought to him the grace of another virtue. The chief amongst ourselves have started that prudence lies in the knowledge of the truth. But who of them all excelled Abraham, David, or Solomon in this? Then they go on to say, that justice has regard to the whole community of the human race. So David said, He hath dispersed abroad, and given to the poor, his righteousness remaineth forever. The just man has pity, the just man lends, the whole world of riches lies at the feet of the wise, and the just. The just man regards what belongs to all as his own, and his own as common property. The man just accuses himself rather than others, for he is just who does not spare himself, and who does not suffer his secret actions to be concealed. See now how just Abraham was. In his old age he begat a son according to promise, and when the Lord demanded him for sacrifice, he did not think he ought to refuse him, although he was his only son. Note here all these four virtues in one act. It was wise to believe God, and not to put love for his son before the commands of his Creator. It was just to give back what had been received. It was brave to restrain natural feelings by reason. The father led the victim. The son asked where it was. The father's feelings were hardly tried, but were not overcome. The son said again, my father, and thus pierced his father's heart, though without weakening his devotion to God. The fourth virtue, temperance too, was there. Being just, he preserved due measure in his piety, and order in all he had to carry out. And so, in bringing what was needed for the sacrifice, in lighting the fire, in binding his son, in drawing the knife, in performing the sacrifice in due order. Thus he merited as his reward that he might keep his son. Is there greater wisdom than Holy Jacobs, who saw God face to face and won a blessing? Can there be higher justice than he is in dividing with his brother what he had acquired, and offering it as a gift? What greater fortitude than he is in striving with God? What moderation so true as his, who acted with such moderation as regards time and place, as to prefer to hide his daughter's shame rather than to avenge himself? For being set in the midst of foes, he thought it better to gain their affections than to concentrate their hate on himself. How wise also was Noah, who built the whole of the ark. How just again! For he alone preserved the wall to be the father of the human race, who's made a survivor of past generations and the author of one to come. He was born too, rather for the world and the universe than for himself. How brave he was to overcome the flood, how temperate to endure it. When he had entered the ark, with what moderation he passed the time. When he sent forth the raven and the dove, when he received them on their return, when he took the opportunity of leaving the ark, with what moderation did he make use of these occasions? End of chapter 25. Book the first. Chapter 26. 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 26. In investigating the truth, the philosophers have broken through their own rules. Moses, however, showed himself more wise than they. The greater the dignity of wisdom, the more earnestly must be strived to gain it. Nature herself urges us to do this. It is said therefore, that in investigating the truth, we must observe what is seemingly. We ought to look for what is true with the greatest care. We must not put forward falsehood for truth, nor hide the truth in darkness, nor feel the mind with idle, involved or doubtful matters. What so inseamless to worship a wooden thing, which men themselves have made. What shows such darkness is to discuss subjects connected with geometry and astronomy, which they approve of, to measure the depths of space, to set up heaven and earth within the limits of fixed numbers, to leave aside the grounds of salvation and to seek for error. Moses, learned as he was in all the wisdom of the Egyptians, did not approve of those things, but thought that kind of wisdom both harmful and foolish. Turning away therefrom, he sought God with all the desire of his heart, and thus saw, questioned, heard him when he spoke. Who is more wise than he whom God taught, and who brought to naught all the wisdom of the Egyptians and all the powers of their craft by the might of his works? He did not treat things unknown as well known, and so rashly accept them. Yet these philosophers, though they do not consider it contrary to nature, nor shameful for themselves to worship, and to ask help from an idle, which knows nothing, because that these two things mentioned in the words just spoken, which are in accordance both with nature and with virtue, ought to be avoided. The loftier the virtue of wisdom is, the more I say we ought to strive for it, so that we may be able to attain to it, and that we may have no ideas which are contrary to nature, or are disgraceful, or unfitting. We ought to give two things, that is time and care, to considering matters for the sake of investigating them. For there is nothing in which man excels all other living creatures more than in the fact that he has reason, seeks out the origin of things, thinks that the author of his being should be searched out, for in his hand is our life and death. He rules this world by his nod, and to him we know that we must give a reason for our actions. There is nothing which is more of a help to a good life than to believe that he will be our judge, whom hidden things do not escape, and unseemly things offend, and good deeds delight. In all men, then, there lies, in accordance with human nature, a desire to search out the truth, which leads us on to have a longing for knowledge and learning, and infuses into us a wish to seek after it. To excel in this seems a noble thing to mankind, but there are only few who attain to it, and they, by deep thought, by careful deliberation, spend no little labor so as to be able to attain to that blessed and virtuous life, and to approach its likeness in their actions. For not he that says to me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth those things that I say, to have a desire for knowledge without actions to correspond. Well, I do not know whether that carries anything more with it. End of Chapter 26. Book I. Chapter 27. 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 27. The first source of duty is prudence. From whence bring three other virtues, and they cannot be separated or torn asunder, since they are mutually connected one with the other. The first source of duty, then, is prudence. For what is more of a duty than to give to the Creator all one's devotion and reverence? This source, however, is drawn off into other virtues. For justice cannot exist without prudence, since it demands no small amount of prudence to see whether a thing is just or unjust. A mistake on either side is very serious. For he that says a just man is unjust, or an unjust man is just, is accursed with God. Wherefore does justice abound into the wicked? Says Solomon. Nor, on the other hand, can prudence exist without justice. For piety towards God is the beginning of understanding, on which we notice that this is a borrowed rather than an original idea among the worldly wise. For piety is the foundation of all virtues. But the piety of justice is first directed towards God, secondly, towards one's country, next, towards parents, lastly, towards all. This too is in accordance with the guidance of nature. From the beginning of life, when understanding first begins to be infused into us, we love life as the gift of God, we love our country and our parents. Lastly, our companions with whom we like to associate, hence arises true love which prefers others to self and seeks not its own, wherein lies the preeminence of justice. It is ingrained in all living creatures, first of all, to preserve their own safety, to guard against what is harmful, to strive for what is advantageous. They seek food and converts whereby they may protect themselves from dangers, storms and sun, all which is a mark of prudence. Next we find that all the different creatures are by nature wound to hurt together, at first with fellows of their own class and sort, then also with others. So we see oxen delighted to be in herds, horses in droves, and especially like with like, stags also in company with stags and often with men. And what should I say on their desire to have young men on their offspring or even on their passions wherein the likeness of justice is conspicuous? It is clear then that these and the remaining virtues are related to one another, for courage which is in war preserves one's country from the barbarians, or at home defends the weak, or comrades from robbers, is full of justice. And to know on what plan to defend and to give help how to make use of opportunities and the time and place is the part of prudence and moderation, and temperance itself cannot observe due measure without prudence. To know if it opportunity and to make return according to what is right belongs to justice. In all these, too, large-heartedness is necessary and fortitude of mind and often of body so that we may carry out what we wish. End of Chapter 27, Book I Chapter 28 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 St. Ambrose Book I Chapter 28 A community rests upon justice and goodwill. Two parts of the former, revenge and private possession are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice and what hinders access to it. Justice then has to do with the society of the human race and the community at large. For that which holds society together is divided into two parts, justice and goodwill which also is called liberality and kindness. Justice seems to me the loftier, liberality the more pleasing of the two. The one gives judgment, the other shows goodness. But that very thing is excluded with us which philosophers think to be the office of justice. For they say that the first expression of justice is to hurt no one, except when driven to it by wrongs received. This is put aside by the authority of the Gospel. For the Scripture wills that the spirit of the Son of Man should be in us who came to give grace, not to bring harm. Next they considered it consonant with justice that one should treat common, property as public and private as private. But this is not even in accord with nature. For nature has poured forth all things for all men for common use. God has ordered all things to be produced so that there should be food in common to all and that the earth should be a common possession for all. Nature therefore has produced a common right for all but greed has made it a right for a few. Here too we are told that the Stoics that all things which are produced on the earth are created for the use of men but that men are born for the sake of men so that mutually one may be of advantage to another. But whence have they got such ideas but out of the Holy Scriptures? For Moses wrote that God said let us make man in our image after our likeness and let them have dominion over the fish of the sea and over the fowl of the air and over the cattle and every creeping thing that creepeth upon the earth. And David said thou hast put all things under his feet all sheep and oxen yea and the beasts of the field the fowls of the air and the fishes of the sea. So these philosophers have learned from our writings that all things were made subject to man and therefore they think that all things were produced also for man's sake. That man was made for the sake of man we find stated also in the books of Moses when the Lord says it is not good that man should be alone let us make him and help me it for him. Thus the woman was given to the man to help him she should bear him children that one man might always be a help to another. Again, before the woman was formed it was said of Adam there was not found and helped me it for him for one man could not have proper help but from another one stole the living creatures therefore there was none made for him or to put it plainly none to be his helper hence a woman was looked for to help him. Thus in accordance with the will of God and the union of nature we ought to be of mutual help one to the other and to vie with each other in doing duties to lay all our advantages as it were before all and to use the words of scripture to bring help one to the other from a feeling of devotion or of duty by giving money or by doing something at any rate in some way or other so that the charm of human fellowship may ever grow sweeter amongst us and none may ever be recalled from their duty by the fear of danger but rather account all things whether good or evil as their own concern. Thus Holy Moses feared not to undertake terrible wars for his people's sake nor was he afraid of the arms of the mightiest kings nor yet was he frightened at the savagery of barbarian nations he put on one side the thought of his own safety so as to give freedom to the people great then is the glory of justice for she existing rather for the good of others than of self is an aid to the bonds of union and fellowship amongst us she holds so high a place that she has all things laid under her authority and further can bring help to others and supply money nor does she refuse her services but even undergoes dangers for others who would not gladly climb and hold the heights of this virtue were it not that greed weakens and lessens the power of such a virtue for as long as we want to add to our possessions and to heap up money to take into our possession fresh lands and to build the richest of all we have cast aside the form of justice and have lost the blessing of kindness towards all how can he be just that tries to take from another what he wants for himself the desire to gain power also innovates the perfect strength and beauty of justice for how can he who attempts to bring others under his own power come forward on behalf of others and how can a man help the weak against the strong when he himself aspires to great power at the cost of liberty End of Chapter 28 Chapter 29 of On the Duties of the Clergy On the Duties of the Clergy by St. Ambrose Chapter 29 Justice should be observed even in war and with enemies This is proved by the example of Moses and Elisha The ancient writers learned in turn from the Hebrews to call their enemies by gentler term Lastly, the foundation of justice rests on faith and its symmetry is perfect in the church How great a thing justice is can be gathered from the fact that there is no place nor person nor time with which it has nothing to do It must even be preserved in all dealings with enemies For instance, if the day or the spot for a battle has been agreed upon with them it would be considered an act against justice to occupy the spot beforehand or to anticipate the time For there is some difference whether one is overcome in some battle by a severe engagement or by superior skill or by mere chance But a deeper vengeance is taken on fiercer foes and on those that are false as well as on those who have done greater wrongs as was the case with the Midianites For they had made many of the Jewish people to sin through their women For which reason the anger of the Lord was poured out upon the people for our fathers Thus it came about at Moses when victorious allowed none of them to live On the other hand, Joshua did not attack the Gibeonites who had tried the people of our fathers with guile rather than with war but punished them by laying on them a law of bondage Elisha again would not allow the king of Israel to slay the Syrians when he wished to do so He had brought them into the city when they were besieging him after he had struck them with instantaneous blindness so that they could not see where they were going For he said Thou shalt not smite those whom thou hast not taken captive with thy spear and with thy sword set before them bread and water that they may eat and drink and return and go to their own home Insighted by their kind treatment they should show forth to the world the kindness they had received Thus, we read How much more ought we to observe it in time of peace Such favor the Prophet showed to those who came to see him We read that the king of Syria had sent his army to lie in wait for him for he had learned that it was Elisha who had made known to all his plans and consultations And Ghezai, the Prophet's servant seeing the army began to fear that his life was in danger But the Prophet said to him Why not, for they that be with us are more than they that be with them And when the Prophet asked that the eyes of his servant might be opened, they were opened Then Ghezai saw the whole mountain full of horses and chariots round about Elisha As they came down to him the Prophet says Smite, O God, the army of Syria with blindness And this prayer being granted he says to the Syrians Follow me and I will bring you to the man whom ye seek Then saw they Elisha whom they were endeavoring to lay hold of And seeing him they could not hold him fast It is clear from this that faith and justice should be observed even in war and that it could not be but a disgraceful thing if faith were violated So also the ancients used to give their foes a less harsh name and called them strangers For enemies used to be called strangers after the customs of old This too we can say they adopted from our writings For the Hebrews used to call their foes alophilos, that is, when put into Latin alienigenas of another race For so we read in the first book of Kings It came to pass in those days that they of another race put themselves in array against Israel The foundation of justice therefore is faith for the hearts of the just dwell in faith and the just man that accuses himself builds justice on faith for his justice becomes plain when he confesses the truth So the Lord said through Isaiah Behold, I lay a stone for our foundation in Zion This means Christ as the foundation of the church For Christ is the object of faith to all But the churches as it were the outward form of justice She is the common right of all For all in common she prays For all in common she works In the temptations of all she is tried So he who denies himself is indeed a just man is indeed worthy of Christ For this reason Paul has made Christ to be the foundation so that we may build upon him the works of justice whilst faith is the foundation In our works then if they are evil there appears unrighteousness if they are good justice End of chapter 29 Chapter 30 of On the Duties of Ecology 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 Ecology by Saint Ambrose Book the first Chapter 30 On kindness and its several parts namely goodwill and liberality how they are to be combined What else is further needed for anyone to show liberality in a praiseworthy manner Now we can go on to speak of kindness which breaks up into two parts goodwill and liberality Kindness to exist in perfection must consist of these two qualities It is not enough just to wish well We must also do well Not again is it enough to do well unless this springs from a good source even from a goodwill For God loveeth the cheerful giver If we act unwillingly what is our reward? Wherefore the Apostle speaking generally says If I do this thing willingly I have a reward but if unwillingly a dispensation is given unto me In the Gospel so we have received many rules of just liberality It is thus a glorious thing to wish well and to give freely with the one desire to do good and not to do harm For if we were to think at our duty to give the means to an extravagant man to live extravagantly or to an adulterer to pay for his adultery it would not be an act of kindness for there would be no goodwill in it We should be doing harm, not good, to another if we give him money to aid him in plotting against his country or in attempting to get together at our expense some abandoned man to attack the church Not again does it look like liberality to help one who presses very hardly on widows and orphans or attempts to seize on their property with any show of violence It is no sign of a liberal spirit to extort from one what we give to another or to gain money unjustly and then to think it can be well spent unless we act as the cares did and restore fourfold what we have taken from him whom we have robbed and make up the such heathenish crimes by the zeal of our faith and by true Christian labor Our liberality must have some sure foundation The first thing necessary is to do kindness in good faith and not to act falsely when the offering is made Never let us say we're doing more when we are really doing less What need is there to speak at all? In a promise a cheat lies hid It is in our power to give what we like The king shatters the foundation and so destroys the work Did Peter grow angry only so far as to desire that an anise in his wife should be slain? Certainly not He wished that others, through knowing their example should not perish Nor is it a real act of liberality thou givest for the sake of boasting about it rather than for mercy's sake Thy inner feelings give the name to thy acts As it comes forth from thee so will others regard it See what a true judge thou hast He consults with thee how to take up thy work and first of all he questions thy mind Let not, he says, thy left hand know what thy right hand doth This does not refer to our actual bodies but means let not him who is of one mind with thee not even thy brother know what thou doest lest thou shouldst lose the fruit of thy reward hereafter by seeking here thy price in boastfulness But that liberality is real where a man hides what he does in silence and secretly assists the needs of individuals whom the mouth of the poor and not his own lips praises Perfect liberality is proved by its good faith the case it helps, the time and place when and where it is shown But first we must always see that we help those of the household of faith It is a serious fault if a believer is in want and thou knowest it, or if thou knowest that he is without means that he is hungry, that he suffers distress especially if he is ashamed of his need It is a great fault if he is overwhelmed by the imprisonment or false accusation of his family and thou dost not come to his help If he is in prison and upright though he is has to suffer pain and punishment for some debt for though we ought to show mercy to all yet we ought to show it especially to an upright man If in the time of his trouble he obtains nothing from thee If in the time of danger when he is carried off to die thy money seems more to thee than the life of a dying man What a sin is that to thee Wherefore job says beautifully that the blessing of him that was ready to perish come upon me God indeed is not a respecter of persons for he knows all things and we indeed ought to show mercy to all but as many try to get help on false pretenses and make out that they are miserably off therefore where the case is plain and the person well known and no time is to be lost must he ought to be shown more readily for the Lord is not exacting to demand the utmost Blessed indeed is he who forsakes all and follows him but blessed also is he who does what he can to the best of his powers with what he has The Lord preferred the two mites of the widow to all the gifts of the rich for she gave all that she had but they only gave a small part out of all their abundance It is the intention therefore that makes the gift valuable or poor and gives to things their value The Lord does not want us to give away all our goods at once but to impart them little by little unless indeed our case is like that of Elisha who killed his oxen and fed the people on what he had so that no household cares might hold him back and that he might give up all things and devote himself to the prophetic teaching True liberality also must be tested in this way that we despise not our nearest relatives if we know they are in want for it is better for thee to help thy kindred who feel the shame of asking help from others or of going to another to beg assistance in their need not however that they should become rich on what thou couldst otherwise give to the poor It is the facts of the case we must consider and not personal feeling Thou didst not dedicate thyself to the Lord on purpose to make thy family rich but that thou mightest win eternal life by the fruit of good works and atone for thy sins by showing mercy They think perhaps that they are asking but little but they demand the price thou shouldst pay for thy sins They attempt to take away the fruits of thy life and think they are acting rightly Thou unaccuses thee because thou hast not made him rich when all the time he wished to cheat thee of the reward of eternal life So far we have given our advice Now let us look for our authority First then no one ought to be ashamed of becoming poor after being rich if this happens because he gives freely to the poor For Christ became poor when he was rich that through his poverty he might enrich all He has given us a rule to follow so that we may give a good account of our reduced inheritance Whoever has stayed the hunger of the poor has lightened his distress Herein I give my advice says the apostle for this is expedient for you that ye should be followers of Christ Advice is given to the good but warnings restrain the wrongdoers Again he says as though to the good for ye have begun not only to do but also to be willing a year ago Both of these and not only one is the mark of perfection Thus he teaches that liberality without goodwill and goodwill without liberality are neither of them perfect wherefore he also urges as unto perfection saying now therefore perform the doing of it that as the will to do it was ready enough in you so also there may be the will to accomplish it out of that which ye have for if the will be ready it is accepted according to that a man hath and not according to that he hath not but not so that others should have plenty and ye should be in want but let there be equality your abundance must now serve for their want that their abundance may serve for your want that there may be equality as it is written he that gathered much had nothing over and he that gathered little had no lack you notice how the apostle includes both goodwill and liberality as well as the manner the fruits of right giving and the persons concerned the manner certainly for he gave advice to those not perfect for only the imperfect suffer anxiety but if any priest or other cleric being unwilling to burden the church does not give away all that he has but does honorably what his office demands he does not seem to me to be imperfect I think also that the apostle here spoke not of anxiety of mind but rather of domestic troubles and I think it was with reference to the persons concerned that he said that your abundance might serve for their want and their abundance for your want this means that the abundance of the people might arouse them to good works so as to supply the want of food of others whilst the spiritual abundance of these latter might assist the want of spiritual merits among the people themselves and so win them a blessing wherefore he gave them an excellent example he that gathered much had nothing over and he that gathered little had no lack that example is a great encouragement to all men to show mercy for he that possesses much gold has nothing over all in this world is has nothing and he that has little has no lack for what he loses is nothing already the whole matter is without loss and the whole of it is lost already we can also rightly understand it thus he that has much although he does not give away has nothing over for however much he gets he always is in want because he longs for more and he who has little has no lack for it does not cost much to feed the poor in like manner too the poor person that gives spiritual blessings in return for money although he has much grace has nothing over for grace does not burden the mind but lightens it it can further be taken in this way thou or man has to nothing over for how much has thou really received though it may seem much to thee John whom none was greater among those born of woman yet was less than he who is least in the kingdom of heaven or once more the grace of God is never superabundant humanly speaking for it is spiritual who can measure its greatness or its breadth which one cannot see faith if it were as a grain of mustard seed can transplant mountains and more than a grain is not granted thee if grace dwelt fully in thee would thou not have to fear less thy mind should begin to be elated at so great a gift for there are many who have fallen more terribly from spiritual heights than if they had never received grace at all from the Lord and he who has little has no lack for it is not tangible so as to be divided and what seems little to him that has as much to him that lacks in giving we must also take into consideration age and weakness sometimes also that natural feeling of shame which indicates good birth one ought to give more to the old who can no longer supply themselves with food by labour so too weakness of body must be assisted and that readily again if anyone after being rich has fallen into want we must assist especially if he has lost what he had from no sin of his own but owing to robbery or banishment or false accusation perchance someone may say a blind man sits here in one place and people pass him by whilst a strong young man often has something given him that is true for he comes over people by his importunity that is not because in their judgment he deserves it but because they are wearied by his begging for the Lord speaks in the Gospel of him who had already closed his door how that when one knocks at his door very violently he rises and gives what is wanted because of his importunity End of Chapter 30 Chapter 31 Off 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 31 A kindness received should be returned with a freer hand This is shown by the example of the earth A passage from Solomon about feasting is induced to prove the same and is expounded later in a spiritual sense It is also right that more regard should be paid to him who has conferred some benefit or gift upon thee if he ever is reduced to want For what is so contrary to one's duty as not to return what one has received nor do I think that a return of equal value should be made but a greater One ought to make up for the enjoyment of a kindness one has received from another to such an extent as to help that person even to putting an end to his needs For not to be the better in returning than in conferring a kindness is to be the inferior For he who was the first to give was the first in point of time and also first in showing a kind disposition Wherefore we must imitate the nature of the earth in this respect which is wont to return the seed she has received multiplied a thousand fold And so it is written as a field is a foolish man and as a vineyard is the man without sense If thou leaveest him he will be made desolate As a field also is the wise man so as to return the seed given him in fuller measure as though it had been lent to him on interest The earth either produces fruits of its own accord or pays back and restores what it was interested with in fruitful abundance In both these ways a return is due from thee when thou entest upon the use of thy father's possession that thou mayest not be left to lie as an unfruitful field It may be that a man can make an excuse for not giving anything but how can he excuse himself for not returning what was given It is hardly right not to give anything It is certainly not right to make no return for kindness done to oneself Therefore Solomon says well when thou sitest to eat at the table of a ruler consider diligently what is before thee and put forth thine hand knowing that it behoves thee to make such preparations But if thou art insatiable and desirous of his dainties for they have but a deceptive life I have written these words as I wish that we all should follow them It is a good thing to do a service but he who knows not how to return one is very hard The earth herself supplies an example of kindliness She provides fruits of her own accord which thou didst not sow She also returns manyfold what she has received It is not right for thee to deny knowledge of money paid into thee and how can it be right to let a service done go without notice In the book of Proverbs also it is said that the repayment of kindness has such great power with God that through it even in the day of destruction a man may find grace though he sins outweigh all else And why need I bring forward other examples when the Lord himself promises in the Gospel a fuller reward to the merits of the saints and exhorts us to do good work saying forgive and ye shall be forgiven give and it shall be given unto you good measure shaken together and running over shall men give into your bosom But the feasting that Solomon speaks of has not to do with common food only but it is to be understood as having to do with good works for how can the soul be feasted in better wise than on good works or what can so easily fill the mind of the just as the knowledge of a good work done What pleasanter food is there than to do the will of God The Lord has told us that he had this food alone in abundance as it is written in the Gospel saying my food is to do the will of my Father which is in heaven In that food let us delight of which the Prophet says delight thou in the Lord In this food they delight who have with wonderful knowledge learnt to take in the higher delights who can know what that delight is which is pure and which can be understood by the mind Let us therefore eat the bread of wisdom and let us be filled with the word of God For the life of man made in the image of God consists not in bread alone but in every word that comes from God About the cup too holy job says plainly enough as the earth waited for the rain so did they for my words End of chapter 31 Chapter 32 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 32 After saying what return must be made for the service of the above mentioned feast various reasons for repaying kindness are enumerated Then he speaks in praise of good will on its results and its order It is therefore a good thing for us to be be-due with the exhortations of the divine scriptures and that the word of God should come down upon us like the dew When therefore thou sittest at the table of that great man understand who that great man is Set in the paradise of delight and placed at the feast of wisdom think of what is put before thee The divine scriptures are the feast of wisdom and the single books the various dishes Know first what dishes the banket offers Then stretch forth thy hand that those things which thou readest or which thou receivest from the Lord thy God thou mayest carry out in action and so by thy duties mayest show forth the grace that was granted thee Such was the case with Peter and Paul who in preaching the gospel made some return to him who freely gave them all things so that each of them might say by the grace of God I am what I am And his grace in me was not in vain but I labored more abundantly than they all One repays the fruit of a service done him and repays it gold with gold, silver with silver Another gives his labor another and I do not know whether he does not do it in fuller measure gives but the best wishes of his heart But what if there is no opportunity to make a return at hand If we wish to return a kindness more depends on the spirit in which we do it than on the amount of our property whilst people will think more of our goodwill than of our power to make a full return For a kindness done is regarded in the light of what one has A great thing, therefore, is goodwill For even if it has nothing to give yet it offers the more and though there is nothing in its own possession it gives largely to many and does that, too, without loss to itself and to the gain of the many Thus, goodwill is better than liberality itself It is richer in character than the other is in gifts For there are more that need a kindness than there are that have abundance But goodwill also goes in conjunction with liberality For liberality really starts from it seeing that the habit of giving comes after the desire to give It exists, however, also separate and distinct For where liberality is wanting their goodwill abides The parent, as it were of all in common, uniting and binding friendships together It is faithful in counsel joyful in times of prosperity and in times of sorrow, sad So it happens that anyone trusts himself to the counsels of a man of goodwill rather than to those of a wise one as David did For here, though he was the more far-seeing, agreed to the counsels of Jonathan who was the younger Remove goodwill out of the reach of men and it is as though one had withdrawn the son from the world For without it, men would no longer care to show the way to the stranger, to recall the wanderer to show hospitality This latter is no small virtue for on this point God praised himself when he said At my doors, the stranger dwelt not My gate was open to everyone who came Not even to give water from the water that flows at their door or to light another scandal at their own Thus, goodwill exists in all these, like a fount of waters refreshing the thirsty and like a light which shining forth to others fails not them who have given a light to others from their own light There is also liberality springing from goodwill that makes one tear up the bond of a debtor which one holds without demanding any of the debt back from him. Holy Job bids a sack thus by his own example for he that has does not borrow but he that has not does not put an end to the agreement Why, then, if thou has no need thus thou save up for greedy heirs that thou canst give back immediately and so get praise for goodwill and that without loss of money To go to the root of the matter goodwill starts first with those at home that is with children, parents, brothers and goes on from one step to another throughout the world Having started from paradise it has filled the world For God set the feeling of goodwill in the man and woman saying they shall be one flesh and one may add one spirit wherefore Eve also believed the serpent for she who had received the gift of goodwill did not think there was ill will End of Chapter 32 Chapter 33 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 33 Goodwill exists especially in the church and nourishes kindred virtues Goodwill expands in the body of the church by fellowship in faith, by the bond of baptism by kinship through grace received by communion in the mysteries For all these bonds claim for themselves the name of intimacy the reverence of children the authority and religious care of parents the relationship of brothers Therefore the bonds of grace clearly point to an increase of goodwill The desire to attain to like virtues also stands one in good stead Just as again goodwill brings about a lightness for Jonathan the king's son imitated the gentleness of holy David because he loved him Wherefore those words with the holy thou shalt be holy seem not only to be concerned with our ordinary intercourse but also to have some connection with goodwill The sons of Noah indeed dwelt together and yet their characters were not at all alike Esau and Jacob also dwelt together in their father's house but were very unlike There was however no goodwill between them to make the one prefer the other to himself but rather a rivalry as to which should first get the blessing Since one was so hard and the other gentle goodwill could not exist as between such different characters and conflicting desires Add to this the fact that holy Jacob could not prefer the unworthy son of his father's house to virtue But nothing is so harmonious as justice and impartiality For this as the comrade and ally of goodwill makes us love those whom we think to be like ourselves Again goodwill contains also in itself fortitude for when friendship springs from the fount of goodwill it does not hesitate to endure the great dangers of life for a friend If evils come to me through him it says I will bear them End of Chapter 33 Chapter 34 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 34 Some other advantages of goodwill are here enumerated Goodwill also is wont to remove the sword of anger It is also goodwill that makes the wounds of a friend to be better than the willing kisses of an enemy Goodwill again makes many to become one For if many are friends they become one In whom there is but one spirit and one opinion There are two that in friendship corrections are pleasing They have their sting but they cause no pain We are pierced by the words of blame but are delighted with the anxiety that goodwill shows To conclude the same duties are not owed to all nor is regard ever paid to persons though the occasion and the circumstances of the case are generally taken into consideration so that one may at times be a neighbor rather than one's brother For Solomon also says Better is a neighbor that is near than a brother far off For this reason a man generally trusts himself to the goodwill of a friend rather than to the ties of relationship with his brother So far does goodwill prevail that it often goes beyond the pledges given by nature End of Chapter 34 Chapter 35 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 35 On fortitude This is divided into two parts as it concerns matters of war and matters at home The first cannot be a virtue unless combined with justice and prudence The other depends to a large extent upon endurance We have discussed fully enough the nature and force of what is virtuous from the standpoint of justice Now let us discuss fortitude which being a loftier virtue than the rest is divided into two parts as it concerns matters of war and matters at home But the thought of war-like matters seem to be foreign to the duty of our office for we have our thoughts fixed more on the duty of the soul than on that of the body Nor is it our business to look to arms but rather to the affairs of peace Our fathers, however, is Joshua, the son of Nun Jerobal Sansim and David gained great glory also in war Fortitude, therefore is a loftier virtue than the rest but it is also one that never stands alone for it never depends on itself alone Moreover Fortitude without justice is the source of wickedness For the stronger it is the more ready is it to crash the weaker whilst in matters of war one ought to see whether the war is just or unjust David never waged war unless he was driven to it Thus prudence was combined in him with fortitude in the battle for even when about to fight single-handed against Goliath the enormous giant he rejected the armor with which he was laden his strength depended more on his arm than on the weapons of others then at a distance to get a stronger throw with one cast of a stone he slew his enemy After that he never entered on a war without seeking counsel of the Lord Thus he was victorious in all wars and even to his last years was ready to fight and when war arose with the Philistines he joined battle with their fierce troops being desirous of winning renown whilst careless of his own safety But this is not the only kind of fortitude which is worthy of note We consider their fortitude glorious who with greatness of mind through faith stopped the mouth of lions quenched the violence of fire escaped the age of the sword out of weakness were made strong they did not gain a victory in common with many surrounded with comrades and aided by the legions but one their triumph alone over their treacherous foes by the mere courage of their own souls How unconquerable was Daniel who feared not the lions raging about him the beasts roared whilst he was eating End of chapter 35 Chapter 36 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 36 One of the duties of fortitude is to keep the weak from receiving injury another to check the wrong motions of our own souls a third both to disregard humiliations and to do what is right with an even mind All these clearly ought to be fulfilled by all Christians and especially by the clergy The glory of fortitude therefore does not rest only on the strength of one's body or of one's arms but rather on the courage of the mind Nor is the law of courage exercised in causing but in driving away all harm He who does not keep harm of a friend if he can is as much in fault as he who causes it Wherefore Holy Moses gave this as a first proof of his fortitude in war He saw in Hebrew receiving hard treatment at the hands of an Egyptian He defended him and laid low the Egyptian and hit him in the sand Solomon also says Deliver him that is led to death From whence then Cicero and Panettius or even Aristotle got these ideas is perfectly clear For though living before these two Job had said I delivered the poor out with the hand of the strong and I aided the fatherless for whom there was no helper Let the blessing of him that was ready to perish come upon me Was not he most brave in that he bore so nobly the attacks of the devil and overcame him with the powers of his mind Nor have we caused to doubt the fortitude of him to whom the Lord said gird up thy loins like a man put on loftiness and power humble everyone that doeth wrong The Apostle also says he have a strong consolation He then is brave who finds consolation in any grief and in very truth rightly is that called fortitude when a man conquers himself restrains his anger yields and gives way to no allurements is not put out by misfortunes nor gets elated by good success and does not get carried away by every varying change as by some chance wind but what is more noble and splendid than to train the mind keep down the flesh and reduce it to subjection so that it may obey commands listen to reason and in undergoing labors readily carry out the intention and wish of the mind this then is the first notion of fortitude of the mind can be regarded in two ways first as it counts all externals as very unimportant and looks on them as rather superfluous and to be despised than to be sought after secondly as it strives after those things which are the highest and all things in which one can see anything moral or as the Greeks call it prepon with all the powers of the mind for what can be more noble than the mind so as not to place a high value on riches and pleasures and honors nor to waste all thy care on these when thy mind is thus disposed thou must consider how all that is virtuous and seemly must be placed before everything else and thou must so fix thy mind upon that that if all happens which may break thy spirit whether loss of property or the reception of fewer honors or the disparagement of unbelievers thou mayest not feel it as though thou wert above such things nay so that even dangers which menis thy safety if undertaken at the call of justice may not trouble thee this is the true fortitude which Christ's warrior has who receives not the crown unless he strives lawfully or does that call to fortitude seem to thee but a poor one with patience and patience experience and experience hope see how many a contest there is yet but one crown that call none gives but he who was strengthened in Christ Jesus and whose flesh had no rest affliction on all sides fighting without and fears within and though in dangers in countless labors in prisons in deaths he was not broken in spirit but fought so as to become more powerful through his infirmities think then how he teaches those who enter upon their duties in the church that they ought to have contempt for all earthly things if then he be dead with Christ from the elements of this world why do ye act as though living in the world touch not taste not handle not perish with the using and further if ye then be risen with Christ seek those things which are above not those things which are on the earth this indeed is meant for all the faithful but thee especially my son he urges to despise riches and to avoid profane and old wives fables allowing nothing but this exercise thyself unto godliness for bodily exercise profiteth a little but godliness is profitable unto all things let then godliness exercise thee unto justice, continents gentleness that thou mayest avoid childish acts and that rooted and grounded in grace thou mayest fight the good fight of faith entangle not thyself in the affairs of this life for thou art fighting for God for if he who fights for the emperor is forbidden by human laws to enter upon lawsuits to do any legal business or to sell merchandise how much more ought he who enters upon the warfare of faith to keep from every kind of business being satisfied with the produce of his own little bit of land if he has it if he has not that let him be content with the pay he will get for his service here is a good witness to this fact who says I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread that is the true rest and temperance of the mind which is not excited by the desire of gain nor tormented by the fear of want End of chapter 36 Chapter 37 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 37 An even mind should be preserved in adversity as well as in prosperity However evil things must be avoided There is also that true freedom of the mind from vexation which makes us neither give way too much in our griefs nor be too elated in prosperity And if they who urge men to undertake the affairs of the state give such rules how much more ought we who are called to do duty in the church to act thus and do those things which are pleasing to God so that Christ's power may show itself forth in us We too must prove ourselves to our captain so that our members may be the weapons of justice Not carnal weapons in which sin may reign but weapons strong for God whereby sin may be destroyed Let our flesh die that in it every sin may die and as though living again after death may we rise to new works and a new life These then are the services of fortitude and full they are of virtues and seemingly duties but in all that we do we must look to see not only if it is virtuous but whether it is possible so that we may not enter upon anything that we cannot carry out wherefore the Lord to use his own word wills us to flee in the time of persecution from one city to another so that no one whilst longing for the crown of martyrdom may put himself in the way of dangers which possibly the weak flesh or a mind indulged could not bear and endure End of Chapter 37 Chapter 38 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 38 We must strengthen the mind against troubles to come and build it up by looking out for them beforehand what difficulties there are in doing this But again no one must retire through cowardice or give up his faith from fear of danger With what grace must the soul be equipped and the mind trained and taught to stand firm so as never to be disturbed by any fears to be broken by any troubles or to yield to any torments With what difficulty indeed are they born Does all pains seem less in the fear of greater pains so also if thou dost build up thy soul by quiet counsel and dost determine not to go from thy cause and laest before the fear of divine judgment and the torment of eternal punishment hence thou gain endurance of mind If a man thus prepares himself he gives signs of great diligence On the other hand it is a sign of natural ability if a man by the power of his mind can foresee the future and put as it were before his eyes what may happen and decide what he ought to do if it should take place It may happen too that he will think over two or three things at once which he supposes may come either singly or together and that he settles what he will do with them as he thinks will be to the most advantage in the event of their coming either singly or together Therefore it is the duty of a brave man not to shut his eyes when anything threatens but to put it before him and to search it out as it were in the mirror of his mind and to meet the future with foreseeing thought for fear he might afterwards have to say this has come to me because I thought it could not come about If misfortunes are not looked for before hand they quickly get a hold over us In war an unexpected enemy is with difficulty resisted and if he finds the others unprepared he easily overcomes them So evil some thought of already break down the soul In these two points then consists the excellency of the soul so that thy soul trained in good thoughts and with a pure heart may see what is true and virtuous for blessed are the pure in heart for they shall see God and may decide that only to be good which is virtuous and next may never be disturbed by business of any kind nor get tossed about by any desires Not that this is an easy thing for anyone for what is so difficult as to discern as though from some watchtower the resources of wisdom and all those other things which to most seems so great and noble Again, what so difficult as to place one's decision on fixed grounds and to despise what one has decided to be worthless as of no good or once more what is so difficult when some misfortune has happened and it is looked on as something serious and grieving as to bear it in such a way for what is natural when one reads naked was I born naked shall I go forth what the Lord gave the Lord hath taken away he who said this had lost children and possessions and to preserve in all things the character of a wise and a pride man as he did who says as the Lord pleased so did he blessed be the name of the Lord and again this is one of the foolish women speaketh shall we receive good at the hand of God and shall we not receive evil and of chapter thirty eight chapter thirty nine 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 thirty nine one must show fortitude in fighting against all vices especially against avarice holy job teaches this lesson fortitude of soul then is not an unimportant thing nor is it cut off from the other virtues for it wages war in conjunction with the virtues alone defends the beauty of all the virtues and guards their powers of discernment and fights against all vices with implacable hate it is unconquerable as regards labors brave to endure dangers stern as against pleasures hardened against elements to which it knows not how to lend a near nor so to speak to give a greeting it cares not for money and flies from avarice destroys all virtue for nothing is so much opposed to fortitude as when one allows oneself to be overcome by gain often when the enemy is repulsed and the hosts of the foe are turned to flight has the warrior died miserably among those whom he has laid low whilst he is busy with the spoils of the fallen and the legions whilst busy with their booty have called back upon them the enemy that had fled and so have been robbed of their triumph fortitude then must repulse so foul a plague and crash it down it must not let itself be tempted by desires nor shaken by fear virtue stands true to itself and bravely pursues all vices as though they were the poison of virtue it must repel anger as it were with arms for it removes counsel far off it must avoid it as though it were some severe sickness it must further be on its guard against the desire for glory which often has done harm when sought for too anxiously and always when it has been once attained what of all this was a wanting in holy job or in his virtue or what came upon him in the way of vice how did he bear the distress of sickness or cold or hunger how did he look upon the dangers which managed his safety were the riches from which so much went to the poor gathered together by plunder did he ever allow greed for wealth or the desire for pleasures or lusts to rise in his heart did ever done kind disputes of the three princes all the insults of the slaves rouse him to anger did glory carry him away like some fickled person when he called down vengeance on himself if ever he had hidden involuntary fault or had feared the multitude of the people so as not to confess it in the sight of all his virtues had no point of contact with any vices but stood firm on their own ground who then was so brave as holy job how can he be put second to any on whose level hardly one like himself can be placed end of chapter 39 chapter 40 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 40 courage and war was not wanting others as is shown by the example of the men of old especially by the glorious deed of Eliezer but perhaps renown in war keeps some so bound to itself as to make them think that fortitude is to be found in battle alone and that therefore I had gone aside to speak of these things because that was wanting in us but how brave was Joshua the son of none who in one battle laid low five kings together again when he fought against the gibbonites and feared that night might stop him from gaining the victory he called out with deep faith and high spirit let the son stand still and it stood still until the victory was complete Gideon with 300 men gained a triumph over a great nation and a cruel foe Jonathan when a young man showed great courage in battle and what shall I say about the Maccabees first I will speak of the people of our fathers they were ready to fight for the temple of God and for their rights and when attacked on the Sabbath day by the craft of the enemy willingly allowed wounds to be inflicted on their unprotected bodies rather than to join in the fight so that they might not defile the Sabbath they all gladly gave themselves up to death but the Maccabees thinking that then all the nation would perish on the Sabbath also when they were challenged to fight took vengeance for the death of their innocent brethren and afterwards when he had been roused by these two fresh exertions King Antiochus having begun the war of fresh under the leadership of his generals Lysius, Nicanor and Georgeus was so utterly crushed together with his eastern and Assyrian forces that he left 48,000 lying on the battlefield slain by an army of but 3,000 men mark the courage of the leader, Judas Maccabees as exemplified in the character of one of his soldiers Eliezer meeting with an elephant higher than all the rest and with all the royal trappings upon it and thinking that the king was on it ran hastily and threw himself into the midst of the legion and casting away his shield with both hands he slew those opposed to him until he reached the beast then he got beneath it, thrust his sword and slew it but the beast in falling crushed Eliezer and so killed him what courage of mind was this then first in that he feared not death, next because when surrounded by enemies he was carried by it into the thickest of his foes and penetrated the very center then despising death and casting away his shield he ran beneath the huge beast wounded it with both his hands and let it fall upon him he ran beneath it so as to give a more deadly blow enclosed by its fall rather than crushed he was buried in his own triumph nor was he deceived in his intention though he was deceived by the royal ornaments for the enemy startled at such an exhibition of Valar dared not rush upon this single unarmed man, held fast though he was they were so terrified after the mischance of the slaughter of the beast that they considered themselves altogether unequal to the Valar of One Nay King Antiochus, son of Lysius terrified at the fortitude of one, asked for peace he had come to the war with 120,000 armed men and with 132 elephants which glittered and gleamed with the sheen of arms like a line of burning lamps as the sun rose upon them marching along one by one like very mountains for size thus Eleazar left peace as the air of his courage these are the signs of triumphs End of Chapter 40 Chapter 41 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 41 After praising Judas and Jonathan's loftiness of mind the constancy of the martyrs in their endurance of tortures which is no small part of fortitude is next brought before us But as fortitude is proved not only by prosperity but also in adversity let us now consider the death of Judas Maccabees For he, after Niconor the general of King Demetrius was defeated boldly engaged 20,000 of the King's army with 900 men who were anxious to retire for fear of being overcome by so great a multitude but whom he persuaded to endure a glorious death rather than to retire in disgraceful flight Let us not leave, he says any stain upon our glory Thus then engaging in battle after having fought from sunrise till evening he attacks and quickly drives back the right wing where he sees the strongest troop of the enemy to be But whilst pursuing the fugitives from the rear he gave a chance for a wound to be inflicted Thus he found the spot of death more full of glory for himself than any triumph Why indeed I further mention his brother Jonathan who fought against the King's force with but a small troop though forsaken by his men and left with only two he retrieved the battle drove back the enemy and recalled his own men who were flying in every direction to share in his triumph Here then is fortitude in war which bears no light impress of what is virtuous and seemingly upon it for it prefers death to slavery and disgrace But what am I to say of the sufferings of the martyrs Not to go too far abroad did not the children of Maccabees gain triumphs over the proud King and Ticus as great as those of their fathers The latter in truth were armed but they conquered without arms The company of the seven brothers stood unconquered though surrounded by the legions of the King tortures failed tormentors seized but the martyrs failed not one having cut the skin off his head pulled off though changed in appearance grew in courage another bidden to put forth his tongue so that it might be cut off answered The Lord hears not only those who speak for he heard Moses when silent He hears better the silent thoughts of his own than the voices of all others Does thou fear the scourge of my tongue and does thou not fear the scourge of blood spilled upon the ground Blood too has a voice whereby it cries aloud to God as it did in the case of Abel What shall I say of the mother who with joy looked on the corpses of her children as so many trophies and found delight in the voices of her dying sons as though in the songs of singers noting in her children the tones of the glorious harp of her own heart and a sweeter harmony of love than any strain of the loot could give What shall I say of those two-year-old children of Bethlehem who received the palm of victory before they felt their natural life within them What of Saint Agnes who when in danger as regards that is chastity in life protected her chastity and exchanged life for immortality And let us not pass by Saint Lawrence who seeing sisters his bishop led to martyrdom began to weep not at his sufferings but at the fact that he himself was to remain behind With these words he began to address him Whither father goest thou without thy son Whither holy priest thou art thou hastening without thy deacon Never wasst thou won't to offer sacrifice without an attendant What art thou displeased that in me my father hast thou foundt me unworthy Prove then whether thou hast chosen a fitting servant To him To whom thou hast entrusted the consecration of the Saviour's blood To whom thou hast granted fellowship in partaking of the sacraments To him dost thou refuse to use a part in thy death Beware lest thy good judgement be endangered whilst thy fortitude receives its praise The rejection of a pupil is the loss of the teacher Or how is it that noble and illustrious men gain the victory in the contests of their scholars rather than in their own Abraham offered his son Peter sent Stephen on before him Do thou father show forth thy courage in thy son When thou hast trained that thou confident in thy choice of me mayest reach the crown in worthy company Then sisters said I leave thee not nor forsake thee greater struggles yet await thee We as old men have to undergo an easier fight a more glorious triumph over the tyrant awaits thee, a young man Soon shalt thou come seas weeping After three days thou shalt follow me This interval must come between the priest and his Levite It was not for thee to conquer under the eye of thy master as though thou neededst a helper Why dost thou seek to share in my death? I leave to thee its full inheritance Why dost thou need my presence? Let the weak disciples go before their master Let the brave follow him that they may conquer without him for they no longer need his guidance So Elijah left Elisha To thee I entrust the full succession to my own courage Such was their contention and surely a worthy one wherein priest and attendants drove as to who should be the first to suffer for the name of Christ When that tragic piece is played it is said there is great applause in the theatre as Pilates says he is Orestes whilst Orestes declares that he is really himself The former acted as he did that he might die for Orestes and Orestes that he might not allow Pilates to be slain instead of himself But it was not right that they should live for each of them was guilty of pariside the one because he had committed the crime the other because he had helped in its commission Here there was nothing to call Holy Lawrence to act thus but his love and devotion However, after three days he was placed upon the gridiron by the tyrant whom he mocked and was burned He said So by the courage of his mind he overcame the power of fire 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 42 The powers that be are not needlessly to be irritated One must not lend one's ears to flattery I think we must take care lest in being led on by too great a desire for glory We should abuse the powers that be and arouse the minds of the heathen who are opposed to us to desire persecution and excite them to anger How many do some cause to perish that they themselves may continue to the end and overcome their tortures We must also look to it that we do not open our ears to flatterers to allow oneself to be smoothed down by flattery seems to be a sign not only of want of fortitude but a sign of actual cowardice End of Chapter 42 Chapter 43 Off 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 43 On temperance and its chief parts especially tranquility of mind and moderation care for what is virtuous and reflection on what is seemly As we have spoken of three of the virtues there remains but the fourth for us to speak of This is called temperance and moderation wherein before all else tranquility of mind the attainment of gentleness the grace of moderation regard for what is virtuous and reflection on what is seemly are sought and looked for We must keep to a certain order in life so that a foundation may be laid with our first feelings of modesty for that is the friend and ally of calmness of mind Avoiding over confidence averse to all excess God's what is honorable and seeks only what is seemly Let choice of intercourse come next Let us link ourselves with older men of approved goodness for as the companionship of people of our own age is pleasent her so that of our elders is the safer by their guidance and the conduct of their lives they give good color to the character of younger men and tinge them as it were with the deep purple of probity for if they who are ignorant of a locality are very glad to take a journey in the company of skilled guides how much more ought young men to enter on the path of life which is new to them in the company of old men so that they may not go wrong and turn aside from the true path of virtue for nothing is better than to have the same men both to directors in life and also to be witnesses of how we live One must also in every action consider what is suitable for different persons times and ages and what will also be in accordance with the abilities of individuals for often what befits one does not befit another one thing suits a youth another an old man one thing does in danger another in good fortune David danced before the Ark of the Lord Samuel did not dance yet David was not blamed while the other was praised David changed his countenance before the king whose name was Achish if he had done this without any fear of being recognized he would certainly not have escaped the charge of levity Saul also surrounded by the company of prophets himself prophesied yet of him alone as though he were unworthy was it said is Saul also among the prophets end of chapter 43 chapter 44 all 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 44 everyone ought to apply himself to the duties suited to his character many however are hindered by following their father's pursuits clerics act in a different way each one knows his own powers therefore let each one apply himself to that which he has chosen as suitable to himself but he must first consider what will be the consequences he may know his good points he must know his faults also he must also be a fair judge of himself so as to aim at what is good and avoid what is bad one is more fitted for the post of reader another does better for the singing a third is more solicitous for exercising those possessed with an evil spirit another again is held to be more suited to have the charge of the sacred things all these things a priest should look at he should give each one that particular duty for which he is best fitted for wither each one's bent of mind leads him or whatever duty befits him that position or duty is filled with greater grace but as this is a difficult matter in every state of life so in our case it is most difficult for each one is won't to follow his parents choice in life thus those whose fathers were in the army generally enter the army too and others do the same with regard to the different professions in the clerical office however nothing is more rare than to find a man to follow his father's footsteps either because the difficulties of the work hold him back or continents in the uncertain days of youth is too difficult to hold to or the life seems to be too quiet for the activity of youth so they turn to those pursuits and are thought to be more showy most indeed prefer the present to the future they are fighting for the present we for the future wherefore it follows that the greater the cause in which we are engaged the more must our attention be devoted to it End of Chapter 44 Chapter 45 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 45 On what is noble and virtuous and what the difference between them is as stated both in the profane and sacred writers Let us then hold fast modesty and that moderation which adds to the beauty of the whole of life for it is no light thing in every matter to preserve due measure and to bring about order wherein that is plainly conspicuous which we call Decorum or what is Seamly This is so closely connected with what is virtuous that one cannot separate the two for what is Seamly is also virtuous and what is virtuous is Seamly So that the distinction lies rather in the words than in the things themselves That there is a difference between them we can understand but we cannot explain it To make an attempt to get some sort of distinction between them we may say that what is virtuous may be compared to the good health and soundness of the body whilst what is Seamly is as it were its comeliness and beauty and as beauty seems to stand above soundness and health and yet cannot exist without them nor be separated from them in any way for unless one has good health one cannot have beauty and comeliness so what is virtuous contains in itself also what is Seamly so as to seem to start with it and to be unable to exist without it What is virtuous then is like soundness in all our work and undertaking what is Seamly is as it were the outward appearance which when joined with what is virtuous can only be known apart in our thoughts for though in some cases it seems to stand out conspicuous yet it has its root in what is virtuous though the flower is its own rooted in this it flourishes otherwise it fails and droops for what is virtue but to avoid anything shameful and what is the opposite of virtue except that which brings bareness and death if then the essence of virtue is strong and vigorous Seamliness will also quickly spring forth like a flower for its fruit is sound but if the root of its purpose is corrupt nothing will grow out of it in our writings this is put somewhat more plainly for David says the Lord reigneth with splendor and the Apostle says walk honestly as in the day the Greek text has eos hemonos and this really means with good clothing with good appearance when God created the first man he created him with a good figure with limbs well set and gave him a very noble appearance he had not given him remission of sins but afterwards he who came in the form of a servant and in the likeness of man renewed him with his spirit and poured his grace into his heart and put on himself the splendor of the redemption of the human race therefore the prophet said the Lord reigneth he is clothed with splendor and again he says a hymn besiems the or God in Zion that is it is right and good to fear thee to love thee to pray to thee to honor thee for it is written that all things be done decently and in order but we can also fear love ask honor men yet the hymn especially is addressed to God this seemliness which we offer to God we may believe to be far better than other things it befits also a woman to pray in an orderly dress but it especially besiems her to pray covered and to pray giving promise of purity together with a good conversation end of chapter 45 chapter 46 open 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 LibriVox.org on the duties of the clergy by Saint Ambrose book the first chapter 46 a twofold division of what is seemly is given next it is shown that what is according to nature is virtuous and what is otherwise must be looked on as shameful this division is explained by examples seemliness therefore man's conspicuous has a twofold division for there is what we may call a general seemliness which is diffused through all that is virtuous and is seen as one may say in the whole body it is also individual and shows itself clearly in some particular part the first has a consistent form and the perfection of what is virtuous harmonizing in every action for all its life is consistent with itself and there is no discrepancy in anything the other is concerned when there is any special action done in a virtuous cause of life at the same time let us note that it is seemly to live in accordance with nature and to pass our time in accordance with it and that whatever is contrary to nature is shameful for the apostle asks is it calmly that a woman pray covered does not nature itself teach you that if a man have long hair it is a shaman to him for it is contrary to nature and again he says if a woman have long hair it is a glory to her it is according to nature since her hair is given her for a veil for it is a natural veil thus nature arranges for us both character and appearance to observe her directions would that we could guard her innocence and not change what we have received by our wickedness we have that general seamliness for God made the beauty of this world we have it also in its parts for when God made the light and marked off the day from the night when he made heaven and separated land and seas when he set the sun and moon and stars to shine on the earth he approved of them all one by one therefore this comeliness which shown forth in each single part of the world was resplendent in the whole as the book of wisdom shows saying I existed in whom he rejoiced when he was glad at the completion of the world likewise also in the building up of the human body each single member is pleasing the adjustment of the members all together delights as far more for thus they seem to be united and fitted in one harmonious whole end of chapter 46 chapter 47 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 if you are a volunteer please visit LibriVox.org on the duties of the clergy by Saint Ambrose book the first chapter 47 what is seemingly should always shine forth in our life what passions then ought we to allow to come to a head and which should we restrain if anyone preserves an even tenor in the whole of life in all that he does and sees there is order and consistency in his words and moderation in his deeds then what is seemingly stands forth conspicuous in his life and shines forth as in some mirror there should be besides a pleasant way of speaking so that we may win the goodwill of those who hear us and make ourselves agreeable to all our friends and fellow citizens if possible to be given to flattery nor to be desirous of flattery from anyone the one is a mark of artfulness the other of vanity let no one ever look down on what another least of all a good man thinks of him for thus he learns to give regard to the good for to disregard the judgment of good man is a sign of conceitedness or of weakness one of these arises from pride the other from carelessness we must also guard against the motions of our soul the soul must always watch and look after itself so as to guard itself against itself for there are motions in which there is a kind of passion that breaks forth as it were in a sort of rush wherefore in Greek it is called hormé because it comes out suddenly with some force in these there lies no slight force of soul or of nature its force however is twofold on the one side it rests on passion on the other on reason which checks passion and makes it obedient to itself and leads it whether it will and trains it by careful teaching to know what ought to be done and what ought to be avoided so as to make it submit to its kind tamer for we ought to be careful never to do anything rashly or carelessly or anything at all for which we cannot give a reasonable ground for though a reason for our action is not given to everyone yet everybody looks into it nor indeed have we anything whereby we can excuse ourselves for though there is a sort of natural force in every passion of ours yet that same passion is subject to reason by the law of nature itself and is obedient to it wherefore it is the duty of a careful watchman so to keep a lookout that passion may not outrun reason nor utterly forsake it lest by outstripping it confusion be caused and reason be shut out and come to nothing by such desertion disquiet destroys consistency withdrawal shows cowardice and implies indolence for when the mind is disquieted passion spreads wide and far and in a fierce outburst endures not the reins of reason and feels not the management of its driver so as to be turned back wherefore as a rule not only is the soul perturbed and reason lost but once countenance gets inflamed by anger or by lust it grows pale with fear it contains not itself in pleasure and cannot bear joy when this happens then that natural judgment and weight of character is cast aside and that consistency which alone indeed and thought can keep up its own authority and what is seemingly can no longer be retained but fiercer passion springs from excessive anger which the pain of some wrong received kindles within us the munitions of the psalm which forms the opening of our subject instructs us on this point beautifully then has it come about that in writing on duties we use that declaration of our opening passage which also itself has to do with the direction of duty but since as was but right we there only touched upon the matter as to how each one ought to take care not to be disturbed when the opening is done him for fear that our preliminary remarks should run to too great length I think that I will now discuss it a little more fully for the occasion is opportune as we are speaking on the different parts of temperance to see how anger may be checked end of chapter 47 chapter 48 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 48 the argument for restraining anger is given again then the three classes of those who receive wrongs are set forth to the most perfect of which the apostle David are said to have attained he takes the opportunity to state the difference between this and the future life we wish if we can point out three classes of men who receive wrongs in holy scripture one of these forms the class of those whom the sinner reviles abuses, rides over, roughshod and just because justice fails them shame grows pain increases many of my own order of my own number are like these for if anyone does me who am weak an injury perhaps though I am weak I may forgive the wrong done me if he charges me with an offense I am not such in oneness to be content with the witness of my own conscience although I know I am clear of what he brings against me but I desire just because I am weak to wash out the mark of my inborn shame therefore I demand eye for eye and tooth for tooth and repay abuse with abuse if however I am one who is advancing although not yet perfect I do not return the reproaches and if he breaks out into abuse and fills my ears with reproaches I am silent and do not answer but if I am perfect I say this only by way of example for in truth I am weak if then I am perfect I bless him that curses me as Paul also blessed for he says being reviled we bless he had heard him who says love your enemies pray for them which despitefully use you and persecute you and so Paul suffered persecution and endured it for he conquered and calmed his human feelings for the sake of the reward set before him namely become a son of God if he loved his enemies we can show too that holy David was like to Paul in this same class of virtue when the son of Shimei cursed him and charged him with heavy offences at the first he was silent and humbled himself and was silent even about his good deeds that is his knowledge of good works then he even asked to be cursed for when he was cursed he hoped to gain divine pity but see how he stored up humility and justice and prudence saw us to merit grace from the Lord at first he said therefore he cursed me because the Lord have said unto him that he should curse here we have humility for he thought that those things which are divinely ordered were to be endured with an even mind as though he were but some servant lad then he said son which came forth of my bowels seeketh my life here we have justice for if we suffer hard things at the hand of our own family why are we angry at what is done to us by strangers lastly he says let him alone that he may curse for the Lord have bidden him it may be that the Lord will look on my humiliation and require me good for this cursing for he bore not only the abuse but left the man and punished when throwing stones and following him nay, more after his victory he freely granted him pardon when he asked for it I have written this to show that holy David in true evangelical spirit was not only not offended but was even thankful to his abuser and was delighted rather than angered by his wrongs for which he thought some return he granted to him but though perfect he sought something still more perfect as a man he grew hot at the pain of his wrongs but like a good soldier he conquered he endured like a brave wrestler the end and day of his patience was the expectation of the fulfillment of the promises and therefore he said Lord, make me to know my end and the measure of my days what it is but I may know what is wanting to me he seeks then that end of the heavenly promises when each one shall arise in his own order Christ the first fruits then they that are Christ's who have believed in his coming then cometh the end for when the kingdom is delivered up to God even the Father and all the powers are put down as the apostle says then perfection begins here then is the hindrance here the weakness of the perfect there full perfection thus it is he asks for those days of eternal life which are and not for those which pass away so that he may know what is wanting to him what is the land of promise that bears everlasting fruits which is the first mansion of his Father's house which the second which the third when each one will rest according to his merits we then must strive for that where in his perfection and where in his truth here is the shadow here the image there the truth the shadow is in the law the image in the gospel the truth in heaven in old times a lamb a calf was offered now Christ is offered offering and he offers himself as a priest to take away our sins here in an image there in truth where with the Father he intercedes for us as our advocate here then we walk in an image we see in an image there face to