Chapter 47 [XLIII.]--Ambrose Most Highly Praised by Pelagius.
"The blessed Bishop Ambrose," says he, "in whose writings the Roman faith shines forth with especial brightness, and whom the Latins have always regarded as the very flower and glory of their authors, and who has never found a foe bold enough to censure his faith or the purity of his understanding of the Scriptures." Observe the sort as well as the amount of the praises which he bestows; nevertheless, however holy and learned he is, he is not to be compared to the authority of the canonical Scripture. The reason of this high commendation of Ambrose lies in the circumstance, that Pelagius sees proper to quote a certain passage from his writings to prove that man is able to live without sin. [1895] This, however, is not the question before us. We are at present discussing that assistance of grace which helps us towards avoiding sin, and leading holy lives.
[1895] See On Nature and Grace, above, ch. 74.
Chapter 48 [XLIV].--Ambrose is Not in Agreement with Pelagius.
I wish, indeed, that he would listen to the venerable bishop when, in the second book of his Exposition of the Gospel according to Luke, [1896] he expressly teaches us that the Lord co-operates also with our wills. "You see, therefore," says he, "because the power of the Lord co-operates everywhere with human efforts, that no man is able to build without the Lord, no man to watch without the Lord, no man to undertake anything without the Lord. Whence the apostle thus enjoins: Whether ye eat, or whether ye drink, do all to the glory of God.'" [1897] You observe how the holy Ambrose takes away from men even their familiar expressions,--such as, "We undertake, but God accomplishes,"--when he says here that "no man is able to undertake anything without the Lord." To the same effect he says, in the sixth book of the same work, [1898] treating of the two debtors of a certain creditor: "According to men's opinions, he perhaps is the greater offender who owed most. The case, however, is altered by the Lord's mercy, so that he loves the most who owes the most, if he yet obtains grace." See how the catholic doctor most plainly declares that the very love which prompts every man to an ampler love appertains to the kindly gift of grace.
[1896] Book ii. c. 84, on Luke iii. 22. Compare Against Two Letters of the Pelagians, below, iv. ch. 30.
[1897] 1 Cor. x. 31.
[1898] Book vi. c. 25, on Luke vii. 41.
Chapter 49 [XLV.]--Ambrose Teaches with What Eye Christ Turned and Looked Upon Peter.
That repentance, indeed, itself, which beyond all doubt is an action of the will, is wrought into action by the mercy and help of the Lord, is asserted by the blessed Ambrose in the following passage in the ninth book of the same work: [1899] "Good, says he, "are the tears which wash away sin. They upon whom the Lord at last turns and looks, bewail. Peter denied Him first, and did not weep, because the Lord had not turned and looked upon him. He denied Him a second time, and still wept not, because the Lord had not even yet turned and looked upon him. The third time also he denied Him, Jesus turned and looked, and then he wept most bitterly." Let these persons read the Gospel; let them consider how that the Lord Jesus was at that moment within, having a hearing before the chief of the priests; whilst the Apostle Peter was outside, [1900] and down in the hall, [1901] sitting at one time with the servants at the fire, [1902] at another time standing, [1903] as the most accurate and consistent narrative of the evangelists shows. It cannot therefore be said that it was with His bodily eyes that the Lord turned and looked upon him by a visible and apparent admonition. That, then, which is described in the words, "The Lord turned and looked upon Peter," [1904] was effected internally; it was wrought in the mind, wrought in the will. In mercy the Lord silently and secretly approached, touched the heart, recalled the memory of the past, with His own internal grace visited Peter, stirred and brought out into external tears the feelings of his inner man. Behold in what manner God is present with His help to our wills and actions; behold how "He worketh in us both to will and to do."
[1899] "In the ninth book of the same work," says St. Augustin. The reference, however, is to book x. of the editions, c. 89, on Luke xxii. 61.
[1900] Matt. xxvi. 69, 71.
[1901] Mark xiv. 66.
[1902] Luke xxii. 55.
[1903] John xviii. 16.
[1904] Luke xxii. 61.