CHAPTER XIX.

AMBROSE AS A PASTOR.

THE influence which Ambrose seems from the first to have acquired and exercised over all that came in contact with him would show him, had we no other proof of it, to have been no ordinary man. It was not because he was a safe man for a judicious compromise, but because of his sterling and recognised value, that he was elevated from the magistrate's bench to the episcopate by the well-nigh unanimous voice of a diocese. He must have been singularly gentle and courteous, for both the Valentinians, Gratian, and Theodosius, loved him; but there must have been something about him beyond mere gentleness and courtesy, for Valens and Justina were afraid of him, while they hated him, and all his comprovincial bishops and brother metropolitans looked up to and respected him, even if they did not entirely agree with him. The great Augustine, we know, venerated him. The Persian nobles who visited him at the time of the penitence of Theodosius were full of admiration when they left him. Whether the mosaic said to represent him is a real likeness or not is uncertain, but it shows just that mixture of firmness and gentleness which we should expect in the features of the young Consular elevated by his own great merits,

and the grand Bishop, the master-mind in his own

day of the Western Church.

And we read much

He was firm enough

about him to the same effect. with Palladius and Auxentius: he had, as we have seen, the moral courage to break up the Church plate in order to raise money for the ransom of captives taken in the civil wars, and to brave all the Arians' comments on the proceeding, with all their ferocious obloquy; but still, as we have also seen, his biographer tells us "he was one of those who rejoice with them that do rejoice, and weep with them that weep." The secrets of confidential intercourse do not seem in those days to have been very closely guarded, for we are further told "he uttered to none the causes of the offences which any one confessed to him, save only to God, with Whom he interceded, leaving a good example to priests who should come after him, that they should be intercessors with God, rather than accusers before men." And yet we fail to trace the same character in those of his letters which have come down to us. They are kindly, but stiff in the extreme. They are principally concerned with Scripture and theology; the expositions they contain are mostly of the mystical kind, often very far-fetched. The coldness remarkable in his poetry shows itself in his correspondence. He writes to his sister, and always with the coldest respect, styling her "your holiness"; he condoles with Faustinus on the death of his sister in a frigid imitation of Sulpicius's letter to Cicero on the death of Tullia; he encourages some clergy who

1 See page 68.

had got disheartened under difficulties and were thinking of throwing up their orders; gives Vigilius advice on his consecration; expresses his profound respect for Simplician, and discusses some theological questions for him; and thanks Felix, bishop of Como, for a present of some remarkably fine truffles, all in the same correct but chilly strain.

The three books ON THE DUTIES OF MINISTERS (391) may be considered as a pastoral work, although they are by no means intended for the ministers of the Church alone. They contain a system of Christian ethics, framed, Ambrose himself tells us, on the model of Cicero's well-known three books, "On Duties,” and addressed to his sons in the faith, just as Cicero's work was addressed to Marcus, his son. Duties, says Cicero, are concerned with virtue (honestum) and utility (utile). The first book must therefore discuss virtue, the second utility, and the third must compare the two together, and different degrees of the two with one another. The Christian pastor and moralist follows on the same lines, but he introduces a new element, unknown to, or disregarded by, Panætius and his Roman disciple-the future life. All good, and all utility, must be ultimately measured by reference to God and eternity. After a preface, somewhat in the Ciceronian style, he proceeds to discuss, in the first book, the virtues of mercy and compassion, modesty, decorum, freedom from anger, moderation; and after a somewhat digressive examination of these, during which he diverges to the subjects of Divine Providence, omniscience, and justice, and to the right way of managing the voice and gestures, of conversing,

preaching, and arguing, he proceeds to a more set treatment of four heads of the virtuous. These he specifies as-1. Wisdom or prudence, the origin of the other three; 2. Justice, the safeguard to society, to be combined with benevolence, both active and passive; 3. Courage, both passive, in the form of calmness and endurance, and active, in the form of warlike bravery, as exhibited in the Maccabees; 4. Self-restraint, or temperance.

In the discussion are inserted some hints to Levites, who hold the "ministerium" (deacons), and to those who have received "sacerdotium," or priesthood, a term which includes the presbyterate and episcopate. They are to take care and not to go to too many convivial parties, lest they have to listen to, and perhaps join in, something objectionable; they are not to make too many jokes, nor to modulate their voices like actors; the young deacons are never to visit ladies except in the company of a priest or bishop. The marriage of clergy is not highly approved, but is permitted, for Ambrose complains that whereas sons generally elected their father's profession in secular callings, especially the military, the sons of clergy rarely took to the ministry. But it is distinctly laid down that a second marriage is unlawful to a cleric, and is a bar to holy orders, even if contracted before baptism.

In the second book Ambrose, like Cicero, treats of the useful, or to use another word, of happiness. This consists in knowledge of God and freedom from sin, quite irrespective of external circumstances of abundance or need; for many things which are

held to be good are really hindrances to the Christian. Thus utility coincides with virtue; and the conditions of utility are love and confidence. For inspiring the latter we need wisdom and justice; love is promoted by a judicious liberality shown in acts of kindness, such as redeeming prisoners, and giving dowries to poor orphan girls. But liberality must not be injudicious. Here we have some hints which would almost suit almsgivers and charityorganizers among ourselves. "A sober measure must be observed, especially by priests, so as to dispense not in proportion to the loudness of the appeal, but the justice of the case; for in no other business is there such greediness in asking. Sturdy fellows, who have no plea but their vagabondism, come and expect to run away with all the money intended for the relief of the poor; and they are not satisfied with a trifle; they ask for more, making their clothes an argument in favour of their request, or trying to get their receipts increased by some pretence about their birthday.. Many pretend they are in debt; the truth should be looked into. Others complain that they have been sufferers by robbery; the injury must be proved, or their person known, that they may be relieved more freely." Remember that Joseph did not give away corn, he sold it, and did far more good by adopting that course. To these hints are added, as in the previous book, some pieces of advice to clergy. They should value good society; if they seek ecclesiastical honours, they should do so in the right way, not by favouring the rich, but by showing kindness to the poor; and, above all things,