S. AMBROSE in this Letter explains more fully the text of Deut. (xxi.15 &c.) which he had alluded to in Letter xxi. and makes the two wives represent qualities.

AMBROSE TO IRENÆUS, GREETING.

1. IN a previous letter I said that the soul ought to be delivered from its adversaries, and a bond of life which shall be inseparable entered into with it. And inasmuch as my discourse took as a proof of its assertion that passage in the Book of Deuteronomy Deut. xxi.15. which speaks of the man who had two wives, one beloved and the other hated, you seem to have felt much concern lest any one should suppose this man had taken to himself two souls, which is impossible.

2. But you yourself know that sometimes, when Scripture uses allegory, it refers some things to the figure of the Synagogue, some to that of the Church; some things to the soul, others to the mystery of the Word, others to souls of different kinds and qualities, which he who has spiritual discernment can distinguish. And so I conceive that it is not two souls, but different qualities of the same soul, which are treated of in the following chapter of the Law. For there is an amiable kind of soul, which desires pleasure, which shuns labour, shrinks from compunction, slights the judgments of God. It is amiable because it seems gentle and sweet for the time, and one that soothes rather than distresses the mind. But there is another severer kind, which is consumed with zeal for God, which, like a strict wife, will not permit or suffer her consort to commit whoredoms, allows no indulgence to the body, gives no licence to delight or pleasure, renounces the hidden deeds of shame, devotes herself to arduous labours and to severe perils.

3. If therefore both have borne children, Ib.16. he may not, it is said, when he maketh his sons to inherit that which he hath, make the son of the beloved first174 before the son of the hated, which is indeed the first. The meaning of which I conceive not to be so much a simple preference as between two first ones, but rather a declaration that the son of the hated wife alone has the prerogative of being first. Now the word ‘primitivus’ means as first-born175, and the first-born are holy, for Exod. xiii.2.
S. Luke ii.23. every male that openeth the womb shall be called holy to the Lord. Nevertheless all first-born are not holy, for Esau who was the first-born was not holy.

4. But the holy are the first-born, for it is written in Numbers; Numb. iii. 12,13. Behold, I have taken the Levites from among the children of Israel instead of all the first-born that openeth the matrix among the children of Israel. For on the day that I smote all the first-born in the land of Egypt, I hallowed unto Me all the first-born in Israel. Wherefore He took the Levites for the first-born, as being holy, for we know that the holy are first-born from the Epistle to the Hebrews, where it is written, Heb. xii.22. But ye are come to Mount Sion, and unto the heavenly Jerusalem, and to an innumerable company of Angels and to the Church of the first-born. Wherefore as the first-born of the Church are holy, so also are the Levites, for they also are the first-born. For it is not by the order of their birth but by the gift of sanctification that they are holy; Gen. xxix.34. Levi being the third son of Leah and not the first.

5. But he who is sanctified himself opens the womb. What womb? Hear the words, Ps. lviii.3. As soon as they are born they go astray. As you have understood the first-born who opens the womb, so understand here the womb of the good mother, from which it is not saints, but sinners who go astray. But the Levites are taken away from the midst of Israel, because they have nothing in common with the people, whose earthly first-born are destroyed. The first-born of the world are of another mother, Gal. i.15. from whose womb Paul was separated when he was called to the grace of God. He received the Word Who is in the midst of our hearts. Whence it is said also, S. John i.26. There standeth One among you, Whom ye know not.

6. This digression then of ours from one part of the Law to the other, for the purpose of shewing that the first-born is not the son of the beloved, that is of the more remiss and voluptuous wife, has not been needless, although the words of the chapter before us express the same truth: Deut. xxi.16. He may not make the son of the beloved first-born before the son of the hated, which is indeed the first-born. He is indeed the first-born who is the holy son of a holy mother; just as she is indeed the mother, from whose womb not her true sons but sinners go astray. Wherefore the former is not the son of the true mother, nor the true first-born, but as though he were so, subsistence is indeed provided for him that he may not want, but he is not honoured, that he may become rich. But the other has received double from all, that he may abound; Gen. xlv.22. just as in Genesis each of the patriarchs had two changes of raiment given to them by their brother Joseph, when they were sent back to their father to tell him that he whom he had believed to be dead was found.

7. Thus the first-born has received the prerogative of inheritance, as the Scripture says, Deut. xxi.17. He is the beginning of his strength, the right of the first-born is his. Thus from the first-born Son of God the first-born are holy, and from that beginning, Rev. i.8. (for He is the Beginning and the Ending,) the beginning is called holy, the beginning is the son to whom the prerogative of the first-fruits is due, according to that which was said to Abraham, Gen. xxi.10. Cast out this bondwoman and her son, for the son of this bondwoman shall not be heir with my son, even with Isaac.

8. Now the Divine Oracle teaches us that this relates to the inheritance of virtues rather than that of mercy, for the Lord says, Ib. xxi.12. In all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. What other inheritance was there in Isaac which could ennoble his father, but that of sanctity? The son of the handmaid indeed he set over the Gentiles, as bestowing upon him a simple portion of his patrimony, but to the son of Sarah he gave a double portion, for on him he bestowed not only temporal but also heavenly and eternal things.

Farewell: love me, for I love you.