Works And Letters Of St Ambrose

1 Translator's Preface. 2 I.--Literature. 3 II. Notes on Secular and Church History During the Latter Part of the Fourth Century. 4 III. Historical Summary and Chronological Tables. 5 IV. On the Doctrine of St. Ambrose. 6 V. Life of St. Ambrose. 7 VI. Writings of St. Ambrose. 8 Introduction. 9 Chapter I. A Bishop's special office is to teach; St. 10 Chapter II. Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist in 11 Chapter III. Silence should not remain unbroken, nor should it arise from idleness. 12 Chapter IV. The same care must be taken that our speech proceed not from evil passions 13 Chapter V. We must guard also against a visible enemy when he incites us by silence 14 Chapter VI. In this matter we must imitate David's silence and humility 15 Chapter VII. How admirably Ps. 16 Chapter VIII. The word |Duty| has been often used both by philosophers and in the holy Scriptures 17 Chapter IX. A duty is to be chosen from what is virtuous 18 Chapter X. What is seemly is often found in the sacred writings long before it appears in 19 Chapter XI. It is proved by the witness of Scripture that all duty is either |ordinary| or 20 Chapter XII. To prevent any one from being checked in the exercise of mercy 21 Chapter XIII. The ideas of those philosophers are refuted who deny to God the care of the 22 Chapter XIV. Nothing escapes God's knowledge. 23 Chapter XV. Those who are dissatisfied with the fact that the good receive evil 24 Chapter XVI. To confirm what has been said above about rewards and punishments 25 Chapter XVII. The duties of youth, and examples suitable to that age 26 Chapter XVIII. On the different functions of modesty. 27 Chapter XIX. How should seemliness be represented by a speaker? Does beauty add anything to virtue 28 Chapter XX. If we are to preserve our modesty we must avoid fellowship with profligate men 29 Chapter XXI. We must guard against anger, before it arises; if it has already arisen we must 30 Chapter XXII. On reflection and passion, and on observing propriety of speech 31 Chapter XXIII. Jests, although at times they may be quite proper 32 Chapter XXIV. There are three things to be noticed in the actions of our life. 33 Chapter XXV. A reason is given why this book did not open with a discussion of the 34 Chapter XXVI. In investigating the truth the philosophers have broken through their own rules. 35 Chapter XXVII. The first source of duty is prudence, from whence spring three other virtues 36 Chapter XXVIII. A community rests upon justice and good-will. 37 Chapter XXIX. Justice should be observed even in war and with enemies. 38 Chapter XXX. On kindness and its several parts, namely, good-will and liberality. 39 Chapter XXXI. A kindness received should be returned with a freer hand. 40 Chapter XXXII. After saying what return must be made for the service of the above-mentioned feast 41 Chapter XXXIII. Good-will exists especially in the Church, and nourishes kindred virtues. 42 Chapter XXXIV. Some other advantages of goodwill are here enumerated. 43 Chapter XXXV. On fortitude. 44 Chapter XXXVI. One of the duties of fortitude is to keep the weak from receiving injury 45 Chapter XXXVII. An even mind should be preserved in adversity as well as in prosperity. 46 Chapter XXXVIII. We must strengthen the mind against troubles to come 47 Chapter XXXIX. One must show fortitude in fighting against all vices 48 Chapter XL. Courage in war was not wanting in our forefathers 49 Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their 50 Chapter XLII. The powers that be are not needlessly to be irritated. 51 Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderation 52 Chapter XLIV. Every one ought to apply himself to the duties suited to his character. 53 Chapter XLV. On what is noble and virtuous, and what the difference between them is 54 Chapter XLVI. A twofold division of what is seemly is given. 55 Chapter XLVII. What is seemly should always shine forth in our life. 56 Chapter XLVIII. The argument for restraining anger is given again. 57 Chapter XLIX. We must reserve the likeness of the virtues in ourselves. 58 Chapter L. The Levites ought to be utterly free from all earthly desires. 59 Chapter I. Happiness in life is to be gained by living virtuously 60 Chapter II. The different ideas of philosophers on the subject of happiness. 61 Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved. 62 Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external matters 63 Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessed 64 Chapter VI. On what is useful: not that which is advantageous 65 Chapter VII. What is useful is the same as what is virtuous 66 Chapter VIII. Nothing has greater effect in gaining good-will than giving advice 67 Chapter IX. Though justice and prudence are inseparable, we must have respect to the ideas of people 68 Chapter X. Men entrust their safety rather to a just than to a prudent man. 69 Chapter XI. A third element which tends to gain any one's confidence is shown to have been 70 Chapter XII. No one asks counsel from a man tainted with vice 71 Chapter XIII. The beauty of wisdom is made plain by the divine testimony. 72 Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches. 73 Chapter XV. Of liberality. 74 Chapter XVI. Due measure must be observed in liberality, that it may not be expended on worthless 75 Chapter XVII. What virtues ought to exist in him whom we consult. 76 Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboam 77 Chapter XIX. Many are won by justice and benevolence and courtesy 78 Chapter XX. Familiarity with good men is very advantageous to all 79 Chapter XXI. To defend the weak, or to help strangers, or to perform similar duties 80 Chapter XXII. We must observe a right standard between too great mildness and excessive harshness. 81 Chapter XXIII. The good faith of those who are easily bought over with money or flattery is 82 Chapter XXIV. We must strive for preferment only by right means. 83 Chapter XXV. Benefits should be conferred on the poor rather than on the rich 84 Chapter XXVI. How long standing an evil love of money is 85 Chapter XXVII. In contempt of money there is the pattern of justice 86 Chapter XXVIII. Mercy must be freely shown even though it brings an odium of its own. 87 Chapter XXIX. The property of widows or of all the faithful 88 Chapter XXX. The ending of the book brings an exhortation to avoid ill-will 89 Chapter I. We are taught by David and Solomon how to take counsel with our own heart. 90 Chapter II. The discussions among philosophers about the comparison between what is virtuous and what is useful 91 Chapter III. The rule given about not seeking one's own gain is established 92 Chapter IV. As it has been shown that he who injures another for the sake of his 93 Chapter V. The upright does nothing that is contrary to duty 94 Chapter VI. We ought not to allow the idea of profit to get hold of us. 95 Chapter VII. Strangers must never be expelled the city in a time of famine. 96 Chapter VIII. That those who put what is virtuous before what is useful are acceptable to God 97 Chapter IX. Cheating and dishonest ways of making money are utterly unfit for clerics whose duty is 98 Chapter X. We are warned not only in civil law, but also in the holy Scriptures 99 Chapter XI. Having adduced examples of certain frauds found in a few passages of the rhetoricians 100 Chapter XII. We may make no promise that is wrong, and if we have made an unjust 101 Chapter XIII. Judith, after enduring many dangers for virtue's sake, gained very many and great benefits. 102 Chapter XIV. How virtuous and useful was that which Elisha did. 103 Chapter XV. After mentioning a noble action of the Romans, the writer shows from the deeds of 104 Chapter XVI. After saying a few words about Tobit he demonstrates that Raguel surpassed the philosophers in 105 Chapter XVII. With what virtuous feelings the fathers of old hid the sacred fires when on the 106 Chapter XVIII. In the narration of that event already mentioned, and especially of the sacrifice offered by 107 Chapter XIX. The crime committed by the inhabitants of Gibeah against the wife of a certain Levite 108 Chapter XX. After the terrible siege of Samaria was ended in accordance with Elisha's prophecy 109 Chapter XXI. Esther in danger of her life followed the grace of virtue 110 Chapter XXII. Virtue must never be given up for the sake of a friend. 111 Introduction to the Three Books of St. Ambrose on the Holy Spirit. 112 The choice of Gideon was a figure of our Lord's Incarnation, the 113 Chapter I. St. Ambrose commences his argument by complimenting the Emperor 114 Chapter II. The words, |All things were made by Him,| are not a proof that the Holy 115 Chapter III. The statement of the Apostle, that all things are of the Father by the Son 116 Chapter IV. The Holy Spirit is one and the same Who spake in the prophets and apostles 117 Chapter V. The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. 118 Chapter VI. Although we are baptized with water and the Spirit 119 Chapter VII. The Holy Spirit is not a creature, seeing that He is infinite 120 Chapter VIII. The Holy Spirit is given by God alone, yet not wholly to each person 121 Chapter IX. The Holy Spirit is rightly called the ointment of Christ 122 Chapter X. That the Spirit forgives sin is common to Him with the Father and the Son 123 Chapter XI. The Spirit is sent to all, and passes not from place to place 124 Chapter XII. The peace and grace of the Father, the Son 125 Chapter XIII. St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is 126 Chapter XIV. Each Person of the Trinity is said in the sacred writings to be Light. 127 Chapter XV. The Holy Spirit is Life equally with the Father and the Son 128 Chapter XVI. The Holy Spirit is that large river by which the mystical Jerusalem is watered. 129 Introduction. 130 Chapter I. The Spirit is the Lord and Power; and in this is not inferior to the 131 Chapter II. The Father, the Son, and the Holy Spirit are One in counsel. 132 Chapter III. As to know the Father and the Son is life 133 Chapter IV. The Holy Spirit gives life, not in a different way from the Father and the 134 Chapter V. The Holy Spirit, as well as the Father and the Son 135 Chapter VI. To those who object that according to the words of Amos the Spirit is created 136 Chapter VII. The Holy Spirit is no less the author of spiritual creation or regeneration than the 137 Chapter VIII. St. Ambrose examines and refutes the heretical argument that because God is said to be 138 Chapter IX. A passage of St. 139 Chapter X. Being about to prove that the will, the calling 140 Chapter XI. We shall follow the example of Abdemelech, if we believe that the Son and Holy 141 Chapter XII. After proof that the Spirit is the Giver of revelation equally with the Father and 142 Chapter XIII. Prophecy was not only from the Father and the Son but also from the Spirit 143 Chapter I. Not only were the prophets and apostles sent by the Spirit 144 Chapter II. The Son and the Spirit are alike given; whence not subjection but one Godhead is 145 Chapter III. The same Unity may also be recognized from the fact that the Spirit is called 146 Chapter IV. To those who contend that the Spirit because He is called the Finger is less 147 Chapter V. The writer sums up the argument he had commenced 148 Chapter VI. The Spirit rebukes just as do the Father and the Son 149 Chapter VII. The Son Himself does not judge or punish without the Spirit 150 Chapter VIII. The aforesaid unity is proved hereby, that as the Father is said to be grieved 151 Chapter IX. That the Holy Spirit is provoked is proved by the words of St. 152 Chapter X. The Divinity of the Holy Spirit is supported by a passage of St. 153 Chapter XI. The objection has been made, that the words of St. 154 Chapter XII. From the fact that St. 155 Chapter XIII. To those who object that Catholics, when they ascribe Godhead to the Holy Spirit 156 Chapter XIV. Besides the evidence adduced above, other passages can be brought to prove the sovereignty of 157 Chapter XV. Though the Spirit be called Lord, three Lords are not thereby implied 158 Chapter XVI. The Father is holy, and likewise the Son and the Spirit 159 Chapter XVII. St. Ambrose shows by instances that the places in which those words were spoken help 160 Chapter XVIII. As he purposes to establish the Godhead of the Holy Spirit by the points already 161 Chapter XIX. Having proved above that the Spirit abides and speaks in the prophets 162 Chapter XX. The river flowing from the Throne of God is a figure of the Holy Spirit 163 Chapter XXI. Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him. 164 Chapter XXII. In proof of the Unity in Trinity the passage of Isaiah which has been cited 165 Introduction. 166 Book I. 167 Book II. 168 Preface. 169 Prefatory Note. 170 Prologue. 171 Chapter I. The author distinguishes the faith from the errors of Pagans 172 Chapter II. The Emperor is exhorted to display zeal in the Faith. 173 Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved 174 Chapter IV. The Unity of God is necessarily implied in the order of Nature 175 Chapter V. The various blasphemies uttered by the Arians against Christ are cited. 176 Chapter VI. By way of leading up to his proof that Christ is not different from the 177 Chapter VII. The likeness of Christ to the Father is asserted on the authority of St. 178 Chapter VIII. The likeness of the Son to the Father being proved 179 Chapter IX. St. Ambrose questions the heretics and exhibits their answer 180 Chapter X. Christ's eternity being proved from the Apostle's teaching, St. 181 Chapter XI. It cannot be proved from Scripture that the Father existed before the Son 182 Chapter XII. Further objections to the Godhead of the Son are met by the same answer -- 183 Chapter XIII. Discussion of the Divine Generation is continued. 184 Chapter XIV. That the Son of God is not a created being is proved by the following 185 Chapter XV. An explanation of Acts ii. 186 Chapter XVI. The Arians blaspheme Christ, if by the words |created| and |begotten| they mean and understand 187 Chapter XVII. That Christ is very God is proved from the fact that He is God's own 188 Chapter XVIII. The errors of the Arians are mentioned in the Nicene Definition of the Faith 189 Chapter XIX. Arius is charged with the first of the above-mentioned errors 190 Chapter XX. St. Ambrose declares his desire that some angel would fly to him to purify him 191 Introduction. 192 Chapter I. |There is none good but one, that is, God 193 Chapter II. The goodness of the Son of God is proved from His works 194 Chapter III. Forasmuch as God is One, the Son of God is God 195 Chapter IV. The omnipotence of the Son of God, demonstrated on the authority of the Old and 196 Chapter V. Certain passages from Scripture, urged against the Omnipotence of Christ 197 Chapter VI. The passages of Scripture above cited are taken as an occasion for a digression 198 Chapter VII. The resolution of the difficulty set forth for consideration is again taken in hand. 199 Chapter VIII. Christ's saying, |The Father is greater than I,| is explained in accordance with the principle 200 Chapter IX. The objection that the Son, being sent by the Father 201 Chapter X. The objection taken on the ground of the Son's obedience is disproved 202 Chapter XI. The purpose and healing effects of the Incarnation. 203 Chapter XII. Do the Catholics or the Arians take the better course to assure themselves of the 204 Chapter XIII. The wicked and dishonourable opinions held by Arians, Sabellians 205 Chapter XIV. The sentence of the Judge is set forth, the counterpleas of the opposers are considered 206 Chapter XV. St. Ambrose deprecates any praise of his own merits 207 Chapter XVI. St. Ambrose assures Gratian of victory, declaring that it has been foretold in the prophecies 208 Chapter I. Statement of the reasons wherefore the matters, treated of shortly in the two former 209 Chapter II. The incidents properly affecting the body which Christ for our sake took upon Him are 210 Chapter III. That the Father and the Son must not be divided is proved by the words 211 Chapter IV. We are told that Christ was only |made| so far as regards the flesh. 212 Chapter V. Passages brought forward from Scripture to show that |made| does not always mean the same 213 Chapter VI. In order to dispose of an objection grounded on a text in St. 214 Chapter VII. Solomon's words, |The Lord created Me,| etc. 215 Chapter VIII. The prophecy of Christ's Godhead and Manhood, contained in the verse of Isaiah just now 216 Chapter IX. The preceding quotation from Solomon's Proverbs receives further explanation. 217 Chapter X. Observations on the words of John the Baptist John i. 218 Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to 219 Chapter XII. The kingdom of the Father and of the Son is one and undivided 220 Chapter XIII. The majesty of the Son is His own, and equal to that of the Father 221 Chapter XIV. The Son is of one substance with the Father. 222 Chapter XV. The Arians, inasmuch as they assert the Son to be |of another substance 223 Chapter XVI. In order to forearm the orthodox against the stratagems of the Arians 224 Chapter XVII. An objection based on St. 225 Chapter I. The marvel is, not that men have failed to know Christ 226 Chapter II. None can ascend to heaven without faith; in any case 227 Chapter III. The words, |The head of every man is Christ. 228 Chapter IV. The passage quoted adversely by heretics, namely, |The Son can do nothing of Himself 229 Chapter V. Continuing the exposition of the disputed passage, which he had begun 230 Chapter VI. The fourth kind of impossibility §49 is now taken into consideration 231 Chapter VII. The doctrine had in view for enforcement is corroborated by the truth that the Son 232 Chapter VIII. The heretical objection, that the Son cannot be equal to the Father 233 Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning 234 Chapter X. The objection that Christ, on the showing of St. 235 Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all 236 Chapter XII. The comparison, found in the Gospel of St. 237 Prologue. Who is a faithful and wise servant? His reward is pointed out in the case 238 Chapter I. How impious the Arians are, in attacking that on which human happiness depends. 239 Chapter II. Since it has been proved that the Son is TRUE God 240 Chapter III. To the objection of the Arians, that two Gods are introduced by a unity of 241 Chapter IV. It is objected by heretics that Christ offered worship to His Father. 242 Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's 243 Chapter VI. Wishing to answer the above-stated objection somewhat more fully 244 Chapter VII. Objection is taken to the following passage: |Thou hast loved them 245 Chapter VIII. Christ, so far as He is TRUE Son of God 246 Chapter IX. The saint meets those who in Jewish wise object to the order of the words 247 Chapter X. The Arians openly take sides with the heathen in attacking the words 248 Chapter XI. We must refer the fact that Christ is said to speak nothing of Himself 249 Chapter XII. He confirms what has been already said, by the parable of the rich man who 250 Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting 251 Chapter XIV. He continues the discussion of the difficulty he has entered upon 252 Chapter XV. He briefly takes up again the same points of dispute 253 Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of David 254 Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. 255 Chapter XVIII. Wishing to give a reason for the Lord's answer to the apostles 256 Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that 257 Introduction. The writer explains in the commencement of this treatise that his object was to set 258 Chapter I. St. Ambrose states that after the explanations he has already given of holy living 259 Chapter II. What those who were to be initiated promised on entering the Church 260 Chapter III. St. Ambrose points out that we must consider the divine presence and working in the 261 Chapter IV. That water does not cleanse without the Spirit is shown by the witness of John 262 Chapter V. Christ is Himself present in Baptism, so that we need not consider the person of 263 Chapter VI. Why they who come forth from the laver of baptism are anointed on the head 264 Chapter VII. The washing away of sins is indicated by the white robes of the catechumens 265 Chapter VIII. Of the mystical feast of the altar of the Lord. 266 Chapter IX. In order that no one through observing the outward part should waver in faith 267 Introduction. These two books were written against the Novatian heresy 268 Chapter I. St. Ambrose writes in praise of gentleness, pointing out how needful that grace is for 269 Chapter II. The assertion of the Novatians that they refuse communion only to the lapsed agrees neither 270 Chapter III. To the argument of the Novatians, that they only deny forgiveness in the case of 271 Chapter IV. St. Ambrose proceeds with the proof of the divine mercy 272 Chapter V. The objection from the unchangeableness of God is answered from several passages of Scripture 273 Chapter VI. The Novatians, by excluding such from the banquet of Christ 274 Chapter VII. St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no part 275 Chapter VIII. It was the Lord's will to confer great gifts on His disciples. 276 Chapter IX. By collating similar passages with 1 Sam. 277 Chapter X. St. John did not absolutely forbid that prayer should be made for those who |sin 278 Chapter XI. The passage quoted from St. 279 Chapter XII. Another passage of St. 280 Chapter XIII. They who have committed a |sin unto death| are not to be abandoned 281 Chapter XIV. St. Ambrose explains that the flesh given to Satan for destruction is eaten by the 282 Chapter XV. Returning from this digression, St. 283 Chapter XVI. Comparison between the apostles and Novatians. 284 Chapter XVII. That gentleness must be added to severity, as is shown in the case of St. 285 Chapter I. St. Ambrose gives additional rules concerning repentance, and shows that it must not be delayed. 286 Chapter II. A passage quoted by the heretics against repentance is explained in two ways 287 Chapter III. Explanation of the parable of the Prodigal Son, in which St. 288 Chapter IV. St. Ambrose turns against the Novatians themselves another objection concerning blasphemy against the Holy Spirit 289 Chapter V. As to the words of St. 290 Chapter VI. St. Ambrose teaches out of the prophet Isaiah what they must do who have fallen. 291 Chapter VII. An exhortation to mourning and confession of sins for Christ is moved by these and 292 Chapter VIII. In urging repentance St. 293 Chapter IX. In what way faith is necessary for repentance. 294 Chapter X. In order to do away with the feeling of shame which holds back the guilty 295 Chapter XI. The possibility of repentance is a reason why baptism should not be deferred to old 296 Note on the Penitential Discipline of the Early Church. 297 Introduction. 298 Chapter I. St. Ambrose, reflecting upon the account he will have to give of his talents 299 Chapter II. This treatise has a favourable beginning, since it is the birthday of the holy Virgin 300 Chapter III. Virginity is praised on many grounds, but chiefly because it brought down the Word from 301 Chapter IV. The comeliness of virginity never existed amongst the heathen 302 Chapter V. Heaven is the home of virginity, and the Son of God its Author 303 Chapter VI. St. Ambrose explains that he is not speaking against marriage 304 Chapter VII. St. Ambrose exhorts parents to train their children to virginity 305 Chapter VIII. Taking the passage concerning the honeycomb in the Song of Songs 306 Chapter IX. Other passages from the Song of Songs are considered with relation to the present subject 307 Chapter X. Finally, another glory of virginity is mentioned, that it is free from avarice. 308 Chapter XI. St. Ambrose answers objections made to the uselessness of his exhortations in favour of virginity 309 Chapter XII. It is very desirable that parents should encourage the desire for the virgin life 310 Chapter I. In this book St. 311 Chapter II. The life of Mary is set before virgins as an example 312 Chapter III. St. Ambrose having set forth the Virgin Mary as a pattern for life 313 Chapter IV. A virgin at Antioch, having refused to sacrifice to idols 314 Chapter V. The story of the two Pythagorean friends, Damon and Pythias 315 Chapter VI. St. Ambrose, in concluding the second book, ascribes any good there may be in it 316 Chapter I. St. Ambrose now goes back to the address of Liberius when he gave the veil 317 Chapter II. Touching next upon the training of a virgin, he speaks of moderation in food and 318 Chapter III. Virgins are exhorted to avoid visits, to observe modesty 319 Chapter IV. Having summed up the address of Liberius, St. 320 Chapter V. St. Ambrose, speaking of tears, explains David's saying, |Every night wash l my couch with 321 Chapter VI. Having mentioned the Baptist, St. 322 Chapter VII. In reply to Marcellina, who had asked what should be thought of those who to 323 Introduction. 324 Chapter I. After having written about virgins, it seemed needful to say something concerning widows 325 Chapter II. The precepts of the Apostle concerning a widow indeed are laid down 326 Chapter III. St. Ambrose returns to the story of the widow of Sarepta 327 Chapter IV. By the example of Anna St. 328 Chapter V. Liberality to the poor is recommended by the example of the widow the Gospel 329 Chapter VI. Naomi is an instance of a widow receiving back from her daughter-in-law the fruits of 330 Chapter VII. By the example of Judith is shown that courage is not wanting in widows 331 Chapter VIII. Though many other widows came near to Judith in virtue 332 Chapter IX. To an objection that the state of widowhood might indeed be endurable if circumstances were 333 Chapter X. St. Ambrose returns again to the subject of Christ 334 Chapter XI. Having shown that the pretexts usually alleged for second marriages have no weight 335 Chapter XII. The difference between matters of precept and of counsel is treated of 336 Chapter XIII. St. Ambrose, treating of the words in the Gospel concerning eunuchs 337 Chapter XIV. Though a widow may have received no commandment, yet she has received so many counsels 338 Chapter XV. St. Ambrose meets the objection of those who make the desire of having children an 339 Note on the Letters of St. Ambrose. 340 Memorial of Symmachus, the Prefect of the City. 341 Epistle XVII. This Epistle was written when Symmachus sent his memorial to Valentinian II. 342 The Memorial of Symmachus, Prefect of the City. 343 Epistle XVIII. Reply of St. Ambrose to the Memorial of Symmachus 344 Epistle XX. St. Ambrose relates to his sister the events at Milan connected with the demand of 345 Letter XXI. St. Ambrose excuses himself for not having gone to the consistory when summoned 346 Sermon Against Auxentius on the Giving Up of the Basilicas. 347 Letter XXII. St. Ambrose in a letter to his sister gives an account of the finding of 348 Letter XL. St. Ambrose begs Theodosius to listen to him, as he cannot be silent without great 349 Letter XLI. St. Ambrose in this letter to his sister continues the account of the matters contained 350 Letter LI. Addressed to the Emperor Theodosius after the massacre at Thessalonica. 351 Letter LVII. St. Ambrose informs the Emperor Eugenius why he was absent from Milan. 352 Letter LXI. St. Ambrose explains his absence from Milan on the arrival of the Emperor Theodosius after 353 Letter LXII. St. Ambrose excuses himself for having omitted an opportunity of writing to the Emperor 354 Epistle LXIII. Limenius, Bishop of Vercellæ, having died, the see remained long vacant owing to domestic factions.