5. Perhaps however you will declare yourself to be secure of her merits and faith, you cannot endure the feeling of regret at seeing her no longer after the flesh, which is to you a better grief. And does not the Apostolic saying move you that 2 Cor. v. 16. henceforth we know no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. For our flesh cannot be perpetual and lasting, it must needs die that it may rise again, it must be dissolved that it may rest, and sin come to an end. We too have known many according to the flesh, but now we know them no more. We have known the Lord Jesus, says the Apostle, after the flesh, yet now henceforth know we Him no more. For now He has put off the coil of the body, and is not seen in fashion as a Man, but has died for all and all are dead in Him, to the intent that being renewed by Him and quickened in the Spirit they may no longer live to themselves but to Christ. Wherefore the same Apostle also says elsewhere, Gal. ii. 20. I live, yet not I, but Christ liveth in me.
6. And well indeed was it that he who had before known Christ after the flesh, who had before Acts ix. 1. &c. persecuted and oppressed with bitter hatred the disciples of the Man, and the attendants on His bodily presence, but who now recognized His invisible workings, discerning not His bodily presencebut His power,—well indeed was it that he became the teacher of the Gentiles, and began to instruct and prepare the worshippers of His Divinity to become preachers of the Gospel. Wherefore he added, 2 Cor. v. 17. if any man be in Christ, he is a new creature, that is, he that is perfect in Christ is a new creature, for all flesh is imperfect. And the Lord saith, Gen. vi. 3. My spirit shall not always strive with man, for that he also is flesh. No carnal man then is in Christ, but if any man be in Christ he is a new creature, formed by newness not of nature but of grace. These old things which are according to the flesh 2 Cor. v. 17. have past away, all things are made new. And what are they but the things which S. Matt. xiii. 52. the scribe instructed unto the kingdom of heaven knows, like unto that householder, who brings forth out of his treasure things new and old; neither old things without new, nor new things without old? Thus too the Church saith, Cant. vii. 13. things new and old have I laid up for Thee. For old things, that is, the hidden mysteries of the Law are passed away, all things are made new in Christ.
7. This is the new creature of which the Apostle writing to the Galatians saith, Gal. v. 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision, but a new creature, already our flesh now renewed flourishes, and having before borne the thorns of inveterate sin hath now found the fruit of grace. Why then need we grieve, if we can now say to the soul, Ps. ciii. 5. thy youth is renewed like the eagles? And why should we bewail the dead, now that by our Lord Jesus 2 Cor. v. 19, 20. the world has been reconciled to the Father? Since then we hold the benefits which Christ hath given, we are to you as well as to all ambassadors in Christ’s stead, that you may know His Gift to be irrevocable, that you may believe what you always have believed, and not bring your opinion into discredit by too much sorrow. For the Lord Jesus was made sin that He might S. John i. 29. take away the sin of the world, and we all might be 2 Cor. v. 21. made the righteousness of God in Him; now no longer subject to the penalty of sin, but sure of the reward of righteousness.
Farewell; love me, for I love you.
LETTER XL.
A.D. 388.
IN the year 388 A.D. the synagogue of the Jews at Callinicum in Mesopotamia was burnt by the Christians, at the instance, it was asserted, of the Bishop. Some monks also in the same district, having been insulted by some Valentinian heretics, while singing Psalms in procession on the Festival of the Maccabees, (Aug. 1st.) had burnt their conventicle. Theodosius had ordered that the Bishop should re-build the synagogue at his own cost, and that the monks should be punished, and the whole matter carefully sifted, and justice done. This Letter is written by S. Ambrose to remonstrate. He urges his plea with the boldest importunity, and, as he tells his sister in the following letter, Theodosius eventually yielded.
TO THE MOST GRACIOUS PRINCE AND BLESSED EMPEROR HIS MAJESTY THEODOSIUS, BISHOP AMBROSE SENDS GREETING.
1. NEARLY incessant are the cares which harass me, most excellent Emperor, but never was I in such trouble as at present; for I see I must be on my guard against the danger even of a charge of sacrilege. Wherefore I beseech you patiently to hear my address. For if I am unworthy to be heard by you, I am unworthy to offer for you, or to have your vows and prayers intrusted to me. Will you not hear him whom you wish to be heard in your behalf? Will you not hear him pleading for himself whom you have heard when pleading for others? Will you not dread the consequences of your own judgment; and fear to render him unworthy to be heard in your behalf, by treating him as unworthy of a hearing from you.
2. But it is neither the part of an Emperor to deny liberty of speech, nor of a Bishop not to utter what he thinks. There is no quality more amiable and popular in an Emperor than to cherish freedom even in those who owe him military allegiance. For there is this difference between good and bad rulers, that the good love freedom, the bad slavery. And there is nothing in a Bishop so offensive in God’s sight, or so base before men, as not freely to declare his opinions. For it is written, Ps. cxix. 46. I spake of Thy testimonies also even before kings, and was not ashamed, and in another place, Ezek. iii. 17. Son of man, I have made thee a watchman unto the house of Israel; with the intent, it proceeds, Ezek. iii. 20, 21. that if the righteous man doth turn from his righteousness and commit iniquity, because thou hast not given him warning[193] that is, hast not told him what to beware of, his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless, if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou shalt deliver thy soul.