AMBROSE TO HORONTIANUS.
1. If Abraham believed God, and it was accounted unto him for righteousness, and that which is accounted for righteousness passes from unbelief to faith, then are we justified by faith, not by the works of the Law. Now Abraham himself had two sons, Ishmael and Isaac, one of the bondwoman, the other of the freewoman; and it was told him that he should cast out the bondwoman and the son of the bondwoman, for that the son of the bondwoman should not be his heir. We therefore are children not of the bondwoman but of the free woman, in that liberty wherewith Christ has made us free. Hence it follows that they are specially Abraham's sons, who are so by faith, for the heirs of faith excel heirs by natural birth. The Law is our schoolmaster, faith is free; let us therefore cast away the works of bondage, let us preserve the grace of liberty, let us leave the shade, and follow the Sun, let us desert Jewish rites.
2. The circumcision of one member is of no avail. For the Apostle says, Behold I Paul say unto you, that if ye be circumcised Christ shall profit you nothing, not because He cannot, but because He judges those unworthy of His benefits who desert His ways.
3. And Zipporah of old had circumcised her child, and driven off the danger which hung over him; but then Christ profited while perfection was still deferred. While the people of believers were small, the Lord Jesus came, not as small, but as perfect in all things. He was circumcised first, according to the Law, that He might not |456 break the Law, afterwards by the Cross, that He might fulfil the Law. Thus that which is in part has ceased, because that which is perfect has come; for in Christ the Cross has circumscised not one member only, but the superfluous pleasures of the whole body.
4. But perhaps it may still be asked why He Who had come to declare to us perfect circumcision should choose to be circumcised in part. Concerning this however we need not deliberate long. For if He was made sin that He might expiate our sins, if He was made a curse for us that He might annul the curses of the Law, for the same reason He was also circumcised for us, that being about to bestow salvation by the Cross, He might abolish the circumcision of the Law.
5. The Apostle therefore declares that it is from faith that our hope of righteousness in the spirit is to be derived, and that though called to liberty we are not to use our liberty for an occasion to the flesh. For neither circumcision availeth anything, nor uncircumcision ; but faith which worketh by love. And therefore it is written, Thou shalt love the Lord thy God. Now he who loves also believes, and in believing each man begins to love. Abraham believed, and so began to love, and he believed not in part, but entirely. For otherwise he would not have perfect charity, for it is written, Charity believeth all things. If it believe not all things, charity does not seem to be perfect. Perfect charity then has all faith.
6. But I would not lightly assert that all faith has immediately perfect charity, for the Apostle says, Though I have all faith, so that I could remove mountains, and have not charity, I am nothing. A Christian man has three principal virtues, faith hope and charity, but the greatest of these is charity.
7. On the other hand I conceive the Apostle was led to say this by the tenor of his argument, for I cannot see how he who has all faith, so that he could remove mountains, can be destitute of charity; nor how such can be the case with that man who understands all mysteries and all knowledge; especially as John says, Whosoever believeth that Jesus is the Christ is born of God, and the same Apostle |457 had said before, Whosoever is born of God doth not commit sin. Whence we infer that if he who believes that Jesus is the Christ is born of God, and he who is born of God sins not, then he who believes that Jesus is the Christ sins not. But if any man sin, he believes not, and he that believes not loves not, and he that loves not is subject to sin. So then he who sins loves not, for charity shall cover the multitude of sins. But if charity exclude the desire of sin, it excludes also fear, charity then is full of perfect faith.
8. The Apostles too, who came to be His friends, said, Increase our faith, begging the good Physician to strengthen their failing faith. Their faith must indeed still have been weak, when even to Peter it could be said, O thou of little faith, wherefore didst thou doubt? Thus faith as the herald of charity preoccupies the mind, and prepares the ways of coming love. Thus where is the perfection of charity there is also all faith.
9. For this reason I conceive it is said that charity believeth all things, that is, leads faith to believe them all, and that a soul of this kind possesses all faith; and hence wherever is perfect charity there is all faith. Moreover, as it believes all things so also it is said to hope all things. And it is on this account the greatest, because it includes the other two.
10. He that has this charity fears nothing, for charity casteth out fear; and fear being thus banished and thrown aside, charity beareth all things, endureth all things. He who by charity endures all things, cannot fear martyrdom; and so in another place he speaks as a conqueror at the end of his course, The world is crucified unto me, and I unto the world.
Farewell, my son; love me for I also love you. |458
LETTER LXXIX.
S. Ambrose here assures Bellicius, whose recovery from sickness had occurred just at the time when he professed himself a believer in Christ, that both his sickness and recovery were to be ascribed to his so doing, and exhorts him to endeavour to keep Christ near him, and to prepare himself with all diligence for the other Sacraments.
AMBROSE TO BELLICIUS, GREETING.
1. You have sent me word that while you were lying afflicted by a severe sickness you believed in the Lord Jesus, and straightway began to recover. This sickness therefore was unto salvation, bringing greater pain than danger, for you had long deferred your promise. This is the meaning of the text, I wound, and I heal. He wounded by sickness, He healed by faith. For He saw that the inward affection of your mind was not without pious desires, but that they were shaken and unsettled by delays, and so He thought fit to admonish you, in a way which while it did not injure your health, excited your devotion.
2. For how should He do an injury to health Who is wont to say, as we read in the Gospel, I will come and heal him. Being invited by your friends to visit your house He doubtless said, I will come and heal him; Although you heard Him not, He, as God, spoke to you imperceptibly, and although you saw Him not, still beyond doubt He visited you in spirit.
3. But in truth you have seen Him, for you have believed in Him, you have seen Him, for you have received Him into the dwelling of your mind, you have seen Him in the Spirit, you have seen Him with your inward eyes. Take care then not to let this new Guest depart, long expected, late received, even Him in Whom we live and move and have our being. You have tasted the first beginnings of faith, let not the word be hidden in your heart. Herein lies all grace and every gift. For no man judges of the secret recesses of a house by its entrance, since all the |459 fruit is within; nor is it the part of a wise man to look from the window into the house, and it is folly for a man to listen at the door.
4. The mysteries of the more perfect Sacraments are of one kind; for the Scripture says, Eye hath not seen, nor ear heard, neither hath entered into the heart of man the things which God hath prepared for them that love Him. Of another kind are the things which the prophets have announced concerning future glory, unto whom it was revealed, and to whom the saints have preached the Gospel with the Holy Ghost sent down from heaven, which things the Angels desired to look into. Of another kind again are those mysteries wherein is the redemption of the world, the remission of sins, the distribution of graces, the participation of the Sacraments: when you receive these you will wonder that a gift so transcendent should have been bestowed on man, as to make the manna which we wonder should have been rained down from heaven on the Jews seem to you to have possessed neither so much grace nor so much efficacy towards salvation. For all who received this manna in the wilderness died, save Joshua the son of Nun, and Caleb, whereas he who tastes this Sacrament shall never die.
May the Lord Jesus send you restoration. Farewell.
LETTER LXXX.
S.Ambrose here shews that the ease of the man who was blind from his birth was the work of Divine power, and censures the question which the disciples asked about him; and dwells on some of the details of the miracle.
AMBROSE TO BELLICIUS.
1. You have heard, my brother, the lesson of the Gospel, wherein it is narrated that as the Lord Jesus passed by He saw a man which was blind from his birth. Now if the Lord saw him He did not pass him by, neither ought we to pass him by whom the Lord overlooked not; especially |460 since he was blind from his birth, which is not mentioned without reason.
2. Now there is a blindness in which by the operation of illness the sight of the eyes is obscured, and this by the help of time is mitigated; there is a blindness also which is caused by the entrance of humours, and this, when the defect is removed, is cured by the aid of medicine; and this I say that you may know that it was not by skill but by Divine Power that he who was blind from his birth was healed. For the Lord gave him health as a free gift, not by any medicinal skill, for they whom the Lord Jesus healed were they whom no one could cure.