There is another side of Ambrose, and one on which Protestants will love to dwell. While his great disciple Augustine lent the weight of his authority to the doctrine that civil constraint might be used to bring men to orthodox beliefs, Ambrose always denounced that. When Valentinian II. sent him to Trier to negotiate with the rebel Maximus, in the winter of 383-84, Ambrose—like his contemporary, Martin of Tours—refused to have any communion with the bishops who recognized Maximus as Emperor, not on political grounds, but because they had obtained the execution of certain Spanish Priscillianists for heresy. This was the first blood-stain on the white garments of the Church—the first in the long line of such sins against the Word and Spirit of Christ. Yet Adrian VI. appealed to it as a precedent against Luther, and described the usurper as one of “the ancient and pious emperors.” In this he followed the example of his infallible predecessor, Leo I., who, in 447, declared there would be an end of all law, human and divine, if such heretics were allowed to live! As an orator and writer, Ambrose’s strength lay in the simple direct plunge of his sentences, wide and grand and forceful as the launching of a great bowlder down a mountain path. And Mr. Simcox has noticed that the words which are used to describe his rhetorical power are almost all derived from _eloqui_. The other assemblage of expressions, drawn from _disertus_ and the like, refer to the logical or learned weight of an argument. But what struck every one in the case of Ambrose was that he let the truth come mightily, just as he felt and believed it, with a swing and a vigor which was the outburst of his own majestic soul. It was this which won his victories. It was this power of sincerity which made him the counsellor of Theodosius and the instructor of Gratian as well as the guardian of Valentinian II. It was this unshrinking forwardness of movement which led him to oppose the rebuilding of the Jews’ synagogue; they had denied the Lord Jesus—let their house burn! But a victory more Christian was gained when thirty days of respite were fixed by his intercession between the sentence and execution of criminals. And although the defence of “Virginity,” as Ambrose conducted it, was the mainspring of the conventual idea, and was afterward vigorously used for that purpose, it is again plain that he advocated what he believed and what he himself devoutly practised. He shines upon us, from every angle of vision, as a character most pure, serene, and brave.