40. Liberty therefore belongs to the wise man not to the fool; for Prov. xxvi. 8. he who binds a stone in a sling is like him who giveth honour to a fool, for he wounds himself, and while brandishing his dart chiefly endangers his own body. Certainly as he is stung by the sling, and by the falling of the stone the evil is increased, so the fall of a fool when he is set at liberty is more rapid. Wherefore the power of a fool is rather to be retrenched than any new liberty added, for slavery is suitable for him. And therefore it is added, Ib. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. For as he is wounded by his cups, so is the fool by his deeds. The one by drinking involves himself in sin, the other by acting subjects himself to censure, and by his deeds is drawn into bondage. Paul saw himself Rom. vii. 23. brought into captivity by the law of sin, and therefore, in order to be freed, he fled to the grace of liberty.
41. Fools then are not free, for it is said to them, Ps. xxxii. 10. Be ye not like to horse and mule, which have no understanding, whose mouths must be held with bit and bridle lest they fall upon thee. Great plagues remain for the ungodly; for they have need of these, in order that their folly may be restrained. It is good discipline which requires this, not severity. Further, Prov. xiii. 24. he that spareth his rod hateth his son: for a man’s own sins scourge him still more severely. For heavy is the weight of crime, heavy the scourges of sin; they are heavy as a sore burthen, Ps. xxxviii. 4, 5. they inflict wounds upon the soul, and make the ulcers of the mind to stink.
42. Wherefore let us lay aside this grievous burthen of slavery, let us renounce sensuality, and the evil delights which bind us with the bonds, as it were, of lusts, and fetter us with chains. For these delights profit not the fool, and whoever has given himself to them from his boyhood will abide in bondage; living he will be as dead. Let sensuality then be cut down, let evil delights be pruned away, and let him who has been wanton bid farewell to his former courses. For the vine which has been cut down bears fruit, that which has been partly pruned puts forth leaves,that which has been neglected grows too luxuriantly. Therefore it is written, Prov. xxiv. 30. Like a field is the foolish man, and like a vineyard the man void of understanding; if you leave him alone, he will become desolate. Let us then tend this body of ours, let us chasten it, let us reduce it to subjection, let us not neglect it.
43. For our members are Rom. vi. 13. instruments of righteousness, they are also instruments of sin. If they are raised upwards, they are instruments of righteousness, that sin should not reign in them: if our body has died to sin, transgression will not reign therein, and our members will be free from sin. Let us not therefore obey its lusts, nor Ib. yield our members instruments of unrighteousness unto sin. If you have looked upon a woman to lust after her, your members are the instruments of sin. If you have spoken and solicited her, your tongue and your mouth are instruments of sin. If you have removed the landmarks which your fathers set up, your members are instruments of sin. If you have hasted Ps. xiv. 6. with swift feet to shed the blood of the innocent, your members are instruments of sin.
44. On the other hand, if you have seen a poor man, and taken him into your house, your members are instruments of righteousness. If you have rescued one who was suffering wrong, or one who was being led to execution; if you have cancelled the bond of the debtor, your members are instruments of righteousness. If you have confessed Christ (for Prov. xiv. 7. the lips of knowledge are the instruments of understanding,) your lips are the members of righteousness. He who can say, Job xxix. 15. I was eyes to the blind, and feet was I to the lame, I was a father to the poor, his members are members of righteousness.
45. Being therefore set free from sin, and redeemed, as it were, at the price of the Blood of Christ, let us not be made subject to the bondage of men or of passion. Let us not blush to confess our sins. Behold how free he was who could say, Job xxxi. 33. I feared not the multitude of the people; that I should not confess my sin in the sight of all. For he that confesses his sin is released from servitude, and Prov. xviii. 17. the just accuses himself in the beginning of his speech. Not the free but the just man also; but justice is in libertyand liberty in confession, for as soon as a man shall confess he is absolved. Lastly, Ps. xxxii. 6. I said I will confess my sins unto the Lord, and so Thou forgavest the wickedness of my sin. The delay of absolution depends on confessing, the remission of sins follows closely on confession. He therefore is wise who confesses; he is free whose sin is remitted, for he contracts now no debt of guilt. Farewell: love me as indeed you do, for I also love you.
LETTER XXXVIII.
A.D. 387.
IN this letter S. Ambrose continues the subject, maintaining that the truly wise man is not only free but rich also, illustrating his statements with instances from the Old Testament.
AMBROSE TO SIMPLICIAN, GREETING.