He Explains the Divine Image (Ver. 26) of the Renewal of the Mind.

Chapter XXII.—He Explains the Divine Image (Ver. 26) of the Renewal of the Mind.

Caput XXII.

32. For behold, O Lord our God, our Creator, when our affections have been restrained from the love of the world, by which we died by living ill, and began to be a “living soul” by living well; and Thy word which Thou spakest by Thy apostle is made good in us, “Be not conformed to this world;” next also follows that which Thou presently subjoinedst, saying, “But be ye transformed by the renewing of your mind,”—not now after your kind, as if following your neighbour who went before you, nor as if living after the example of a better man (for Thou hast not said, “Let man be made after his kind,” but, “Let us make man in our image, after our likeness”), that we may prove what Thy will is. For to this purpose said that dispenser of Thine,—begetting children by the gospel,—that he might not always have them “babes,” whom he would feed on milk, and cherish as a nurse; “be ye transformed,” saith He, “by the renewing of your mind, that he may prove what is that good, and acceptable, and perfect will of God.” Therefore Thou sayest not, “Let man be made,” but, “Let us make man.” Nor sayest Thou, “after his kind,” but, after “our image” and “likeness.” Because, being renewed in his mind, and beholding and apprehending Thy truth, man needeth not man as his director that he may imitate his kind; but by Thy direction proveth what is that good, and acceptable, and perfect will of Thine. And Thou teachest him, now made capable, to perceive the Trinity of the Unity, and the Unity of the Trinity. And therefore this being said in the plural, “Let us make man,” it is yet subjoined in the singular, “and God made man;” and this being said in the plural, “after our likeness,” is subjoined in the singular, “after the image of God.” Thus is man renewed in the knowledge of God, after the image of Him that created him; and being made spiritual, he judgeth all things,—all things that are to be judged,—“yet he himself is judged of no man.”

32. Ecce enim, domine deus noster, creator noster, cum cohibitae fuerint affectiones ab amore saeculi, quibus moriebamur male vivendo, et coeperit esse anima vivens bene vivendo, completumque fuerit verbum tuum quo per apostolum tuum dixisti, 'nolite conformari huic saeculo,' consequetur et illud quod adiunxisti statim et dixisti, 'sed reformamini in novitate mentis vestrae,' non iam secundum genus, tamquam imitantes praecedentem proximum nec ex hominis melioris auctoritate viventes. Neque enim dixisti, 'fiat homo secundum genus,' sed, 'faciamus hominem ad imaginem et similitudinem nostram,' ut nos probemus quae sit voluntas tua. Ad hoc enim dispensator ille tuus generans per evangelium filios, ne semper parvulos haberet quos lacte nutriret et tamquam nutrix foveret, 'reformamini,' inquit, 'in novitate mentis vestrae ad probandum vos quae sit voluntas dei, quod bonum et beneplacitum et perfectum.' Ideoque non dicis, 'fiat homo,' sed, 'faciamus,' nec dicis, 'secundum genus,' sed, 'ad imaginem et similitudinem nostram.' Mente quippe renovatus et conspiciens intellectam veritatem tuam homine demonstratore non indiget ut suum genus imitetur, sed te demonstrante probat ipse quae sit voluntas tua, quod bonum et beneplacitum et perfectum, et doces eum iam capacem videre trinitatem unitatis vel unitatem trinitatis. Ideoque pluraliter dicto 'faciamus hominem,' singulariter tamen infertur, 'et fecit deus hominem,' et pluraliter dicto 'ad imaginem nostram,' singulariter infertur, 'ad imaginem dei.' Ita homo renovatur in agnitione dei secundum imaginem eius, qui creavit eum, et spiritalis effectus iudicat omnia, quae utique iudicanda sunt, ipse autem a nemine iudicatur.

Chapter XXIII.—That to Have Power Over All Things (Ver. 26) is to Judge Spiritually of All.

Caput XXIII.

33. But that he judgeth all things answers to his having dominion over the fish of the sea, and over the fowls of the air, and over all cattle and wild beasts, and over all the earth, and over every creeping thing that creepeth upon the earth. For this he doth by the discernment of his mind, whereby he perceiveth the things “of the Spirit of God;” whereas, otherwise, man being placed in honour, had no understanding, and is compared unto the brute beasts, and is become like unto them. In Thy Church, therefore, O our God, according to Thy grace which Thou hast accorded unto it, since we are Thy workmanship created in good works, there are not only those who are spiritually set over, but those also who are spiritually subjected to those placed over them; for in this manner hast Thou made man, male and female, in Thy grace spiritual, where, according to the sex of body, there is not male and female, because neither Jew nor Greek, nor bond nor free. Spiritual persons, therefore, whether those that are set over, or those who obey, judge spiritually; not of that spiritual knowledge which shines in the firmament, for they ought not to judge as to an authority so sublime, nor doth it behove them to judge of Thy Book itself, although there be something that is not clear therein; because we submit our understanding unto it, and esteem as certain that even that which is shut up from our sight is rightly and truly spoken. For thus man, although now spiritual and renewed in the knowledge of God after His image that created him, ought yet to be the “doer of the law, not the judge.” Neither doth he judge of that distinction of spiritual and carnal men, who are known to Thine eyes, O our God, and have not as yet made themselves manifest unto us by works, that by their fruits we may know them; but Thou, O Lord, dost already know them, and Thou hast divided and hast called them in secret, before the firmament was made. Nor doth that man, though spiritual, judge the restless people of this world; for what hath he to do to judge them that are without, knowing not which of them may afterwards come into the sweetness of Thy grace, and which continue in the perpetual bitterness of impiety?

33. Quod autem iudicat omnia, hoc est, quod habet potestatem piscium maris et volatilium caeli et omnium pecorum et ferarum et omnis terrae et omnium repentium quae repunt super terram. Hoc enim agit per mentis intellectum, per quem percipit quae sunt spiritus dei. Alioquin homo in honore positus non intellexit; comparatus est iumentis insensatis et similis factus est eis. Ergo in ecclesia tua, deus noster, secundum gratiam tuam, quam dedisti ei, quoniam tuum sumus figmentum creati in operibus bonis, non solum qui spiritaliter praesunt sed etiam hi qui spiritaliter subduntur eis qui praesunt (masculum enim et feminam fecisti hominem hoc modo in gratia tua spiritali, ubi secundum sexum corporis non est masculus et femina, quia nec Iudaeus neque Graecus neque servus neque liber) -- spiritales ergo, sive qui praesunt sive qui obtemperant, spiritaliter iudicant, non de cognitionibus spiritalibus, quae lucent in firmamento (non enim oportet de tam sublimi auctoritate iudicare); neque de ipso libro tuo, etiam si quid ibi non lucet, quoniam summittimus ei nostrum intellectum certumque habemus etiam quod clausum est aspectibus nostris recte veraciterque dictum esse (sic enim homo, licet iam spiritalis et renovatus in agnitione dei secundum imaginem eius qui creavit eum, factor tamen legis debet esse, non iudex); neque de illa distinctione iudicat, spiritalium videlicet atque carnalium hominum, qui tuis, deus noster, oculis noti sunt et nullis adhuc nobis apparuerunt operibus ut ex fructibus eorum cognoscamus eos, sed tu, domine, iam scis eos et divisisti et vocasti in occulto, antequam fieret firmamentum; neque de turbidis huius saeculi populis quamquam spiritalis homo iudicat -- quid enim ei de his qui foris sunt iudicare, ignoranti quis inde venturus sit in dulcedinem gratiae tuae et quis in perpetua impietatis amaritudine remansurus?

34. Man, therefore, whom Thou hast made after Thine own image, received not dominion over the lights of heaven, nor over the hidden heaven itself, nor over the day and the night, which Thou didst call before the foundation of the heaven, nor over the gathering together of the waters, which is the sea; but he received dominion over the fishes of the sea, and the fowls of the air, and over all cattle, and over all the earth, and over all creeping things which creep upon the earth. For He judgeth and approveth what He findeth right, but disapproveth what He findeth amiss, whether in the celebration of those sacraments by which are initiated those whom Thy mercy searches out in many waters; or in that in which the Fish Itself is exhibited, which, being raised from the deep, the devout earth feedeth upon; or in the signs and expressions of words, subject to the authority of Thy Book,—such signs as burst forth and sound from the mouth, as it were flying under the firmament, by interpreting, expounding, discoursing, disputing, blessing, calling upon Thee, so that the people may answer, Amen. The vocal pronunciation of all which words is caused by the deep of this world, and the blindness of the flesh, by which thoughts cannot be seen, so that it is necessary to speak aloud in the ears; thus, although flying fowls be multiplied upon the earth, yet they derive their beginning from the waters. The spiritual man judgeth also by approving what is right and reproving what he finds amiss in the works and morals of the faithful, in their alms, as if in “the earth bringing forth fruit;” and he judgeth of the “living soul,” rendered living by softened affections, in chastity, in fastings, in pious thoughts; and of those things which are perceived through the senses of the body. For it is now said, that he should judge concerning those things in which he has also the power of correction.

34. Ideoque homo, quem fecisti ad imaginem tuam, non accepit potestatem luminarium caeli neque ipsius occulti caeli neque diei et noctis, quae ante caeli constitutionem vocasti, neque congregationis aquarum, quod est mare, sed accepit potestatem piscium maris et volatilium caeli et omnium pecorum et omnis terrae et omnium repentium quae repunt super terram. Iudicat enim et approbat quod recte, improbat autem quod perperam invenerit, sive in ea sollemnitate sacramentorum quibus initiantur quos pervestigat in aquis multis misericordia tua, sive in ea qua ille piscis exhibetur quem levatum de profundo terra pia comedit, sive in verborum signis vocibusque subiectis auctoritati libri tui tamquam sub firmamento volitantibus, interpretando, exponendo, disserendo, disputando, benedicendo atque invocando te, ore erumpentibus atque sonantibus signis, ut respondeat populus, 'amen.' Quibus omnibus vocibus corporaliter enuntiandis causa est abyssus saeculi et caecitas carnis, qua cogitata non possunt videri, ut opus sit instrepere in auribus. Ita, quamvis multiplicentur volatilia super terram, ex aquis tamen originem ducunt. Iudicat etiam spiritalis approbando quod rectum, improbando autem quod perperam invenerit in operibus moribusque fidelium, elemosynis tamquam terra fructifera et de anima viva mansuefactis affectionibus, in castitate, in ieiuniis, in cogitationibus piis de his quae per sensum corporis percipiuntur. De his enim iudicare nunc dicitur, in quibus et potestatem corrigendi habet.

Chapter XXIV.—Why God Has Blessed Men, Fishes, Flying Creatures, and Not Herbs and the Other Animals (Ver. 28).

Caput XXIV.

35. But what is this, and what kind of mystery is it? Behold, Thou blessest men, O Lord, that they may “be fruitful and multiply, and replenish the earth;” in this dost Thou not make a sign unto us that we may understand something? Why hast Thou not also blessed the light, which Thou calledst day, nor the firmament of heaven, nor the lights, nor the stars, nor the earth, nor the sea? I might say, O our God, that Thou, who hast created us after Thine Image,—I might say, that Thou hast willed to bestow this gift of blessing especially upon man, hadst Thou not in like manner blessed the fishes and the whales, that they should be fruitful and multiply, and replenish the waters of the sea, and that the fowls should be multiplied upon the earth. Likewise might I say, that this blessing belonged properly unto such creatures as are propagated from their own kind, if I had found it in the shrubs, and the fruit trees, and beasts of the earth. But now is it not said either unto the herbs, or trees, or beasts, or serpents, “Be fruitful and multiply;” since all these also, as well as fishes, and fowls, and men, do by propagation increase and preserve their kind.

35. Sed quid est hoc et quale mysterium est? Ecce benedicis homines, o domine, ut crescant et multiplicentur et impleant terram. Nihilne nobis ex hoc innuis, ut intellegamus aliquid? Cur non ita benedixeris lucem quam vocasti diem nec firmamentum caeli nec luminaria nec sidera nec terram nec mare? Dicerem te, deus noster, qui nos ad imaginem tuam creasti, dicerem te hoc donum benedictionis homini proprie voluisse largiri, nisi hoc modo benedixisses pisces et cetos, ut crescerent et multiplicarentur et implerent aquas maris, et volatilia multiplicarentur super terram. Item dicerem ad ea rerum genera pertinere benedictionem hanc quae gignendo ex semet ipsis propagantur, si eam reperirem in arbustis et frutectis et in pecoribus terrae. Nunc autem nec herbis et lignis dictum est nec bestiis et serpentibus, 'crescite et multiplicamini,' cum haec quoque omnia sicut pisces et aves et homines gignendo augeantur genusque custodiant.

36. What, then, shall I say, O Thou Truth, my Light,—“that it was idly and vainly said?” Not so, O Father of piety; far be it from a minister of Thy word to say this. But if I understand not what Thou meanest by that phrase, let my betters—that is, those more intelligent than I—use it better, in proportion as Thou, O my God, hast given to each to understand. But let my confession be also pleasing before Thine eyes, in which I confess to Thee that I believe, O Lord, that Thou hast not thus spoken in vain; nor will I be silent as to what this lesson suggests to me. For it is true, nor do I see what should prevent me from thus understanding the figurative sayings of Thy books. For I know a thing may be manifoldly signified by bodily expression which is understood in one manner by the mind; and that that may be manifoldly understood in the mind which is in one manner signified by bodily expression. Behold, the single love of God and of our neighbour, by what manifold sacraments and innumerable languages, and in each several language in how innumerable modes of speaking, it is bodily expressed. Thus do the young of the waters increase and multiply. Observe again, whosoever thou art who readest; behold what Scripture delivers, and the voice pronounces in one only way, “In the beginning God created heaven and earth;” is it not manifoldly understood, not by any deceit of error, but by divers kinds of true senses? Thus are the offspring of men “fruitful” and do “multiply.”

36. Quid igitur dicam, lumen meum, veritas? Quia vacat hoc, quia inaniter ita dictum est? Nequaquam, pater pietatis; absit ut hoc dicat servus verbi tui. Et si ego non intellego quid hoc eloquio significes, utantur eo melius meliores, id est intellegentiores quam ego sum, unicuique quantum sapere dedisti. Placeat autem et confessio mea coram oculis tuis, qua tibi confiteor credere me, domine, non incassum te ita locutum, neque silebo quod mihi lectionis huius occasio suggerit. Verum est enim, nec video quid impediat ita me sentire dicta figurata librorum tuorum. Novi enim multipliciter significari per corpus, quod uno modo mente intellegitur, et multipliciter mente intellegi, quod uno modo per corpus significatur. Ecce simplex dilectio dei et proximi, quam multiplicibus sacramentis et innumerabilibus linguis et in unaquaque lingua innumerabilibus locutionum modis corporaliter enuntiatur! Ita crescunt et multiplicantur fetus aquarum. Attende iterum quisquis haec legis: ecce quod uno modo scriptura offert et vox personat, 'in principio deus fecit caelum et terram,' nonne multipliciter intellegitur, non errorum fallacia, sed verarum intellegentiarum generibus? Ita crescunt et multiplicantur fetus hominum.

37. If, therefore, we conceive of the natures of things, not allegorically, but properly, then does the phrase, “be fruitful and multiply,” correspond to all things which are begotten of seed. But if we treat those words as taken figuratively (the which I rather suppose the Scripture intended, which doth not, verily, superfluously attribute this benediction to the offspring of marine animals and man only), then do we find that “multitude” belongs also to creatures both spiritual and corporeal, as in heaven and in earth; and to souls both righteous and unrighteous, as in light and darkness; and to holy authors, through whom the law has been furnished unto us, as in the firmament which has been firmly placed betwixt waters and waters; and to the society of people yet endued with bitterness, as in the sea; and to the desire of holy souls, as in the dry land; and to works of mercy pertaining to this present life, as in the seed-bearing herbs and fruit-bearing trees; and to spiritual gifts shining forth for edification, as in the lights of heaven; and to affections formed unto temperance, as in the living soul. In all these cases we meet with multitudes, abundance, and increase; but what shall thus “be fruitful and multiply,” that one thing may be expressed in many ways, and one expression understood in many ways, we discover not, unless in signs corporeally expressed, and in things mentally conceived. We understand the signs corporeally pronounced as the generations of the waters, necessarily occasioned by carnal depth; but things mentally conceived we understand as human generations, on account of the fruitfulness of reason. And therefore do we believe that to each kind of these it has been said by Thee, O Lord, “Be fruitful and multiply.” For in this blessing I acknowledge that power and faculty has been granted unto us, by Thee, both to express in many ways what we understand but in one, and to understand in many ways what we read as obscurely delivered but in one. Thus are the waters of the sea replenished, which are not moved but by various significations; thus even with the human offspring is the earth also replenished, the dryness whereof appeareth in its desire, and reason ruleth over it.

37. Itaque si naturas ipsas rerum non allegorice sed proprie cogitemus, ad omnia quae de seminibus gignuntur convenit verbum 'crescite et multiplicamini.' Si autem figurate posita ista tractemus (quod potius arbitror intendisse scripturam, quae utique non supervacue solis aquatilium et hominum fetibus istam benedictionem attribuit), invenimus quidem multitudines et in creaturis spiritalibus atque corporalibus tamquam in caelo et terra, et in animis iustis et iniquis tamquam in luce et tenebris, et in sanctis auctoribus per quos lex ministrata est tamquam in firmamento quod solidatum est inter aquam et aquam, et in societate amaricantium populorum tamquam in mari, et in studio piarum animarum tamquam in arida, et in operibus misericordiae secundum praesentem vitam tamquam in herbis seminalibus et lignis fructiferis, et in spiritalibus donis manifestatis ad utilitatem sicut in luminaribus caeli, et in affectibus formatis ad temperantiam tamquam in anima viva: in his omnibus nanciscimur multitudines et ubertates et incrementa. Sed quod ita crescat et multiplicetur, ut una res multis modis enuntietur et una enuntiatio multis modis intellegatur, non invenimus nisi in signis corporaliter editis et rebus intellegibiliter excogitatis. Signa corporaliter edita generationes aquarum propter necessarias causas carnalis profunditatis, res autem intellegibiliter excogitatas generationes humanas propter rationis fecunditatem intelleximus. Et ideo credidimus utrique horum generi dictum esse abs te, domine, 'crescite et multiplicamini.' In hac enim benedictione concessam nobis a te facultatem ac potestatem accipio et multis modis enuntiare quod uno modo intellectum tenuerimus, et multis modis intellegere quod obscure uno modo enuntiatum legerimus. Sic implentur aquae maris, quae non moventur nisi variis significationibus, sic et fetibus humanis impletur et terra, cuius ariditas apparet in studio, et dominatur ei ratio.

Chapter XXV.—He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy.

Caput XXV.

38. I would also say, O Lord my God, what the following Scripture reminds me of; yea, I will say it without fear. For I will speak the truth, Thou inspiring me as to what Thou willest that I should say out of these words. For by none other than Thy inspiration do I believe that I can speak the truth, since Thou art the Truth, but every man a liar. And therefore he that “speaketh a lie, he speaketh of his own;” therefore that I may speak the truth, I will speak of Thine. Behold, Thou hast given unto us for food “every herb bearing seed,” which is upon the face of all the earth, “and every tree in the which is the fruit of a tree yielding seed.” Nor to us only, but to all the fowls of the air, and to the beasts of the earth, and to all creeping things; but unto the fishes, and great whales, Thou hast not given these things. Now we were saying, that by these fruits of the earth works of mercy were signified and figured in an allegory, the which are provided for the necessities of this life out of the fruitful earth. Such an earth was the godly Onesiphorus, unto whose house Thou didst give mercy, because he frequently refreshed Thy Paul, and was not ashamed of his chain. This did also the brethren, and such fruit did they bear, who out of Macedonia supplied what was wanting unto him. But how doth he grieve for certain trees, which did not afford him the fruit due unto him, when he saith, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” For these fruits are due to those who minister spiritual doctrine, through their understanding of the divine mysteries; and they are due to them as men. They are due to them, too, as to the living soul, supplying itself as an example in all continency; and due unto them likewise as flying creatures, for their blessings which are multiplied upon the earth, since their sound went out into all lands.

38. Volo etiam dicere, domine deus meus, quod me consequens tua scriptura commonet, et dicam nec verebor. Vera enim dicam te mihi inspirante quod ex eis verbis voluisti ut dicerem. Neque enim alio praeter te inspirante credo me verum dicere, cum tu sis veritas, omnis autem homo mendax, et ideo qui loquitur mendacium, de suo loquitur. Ergo ut verum loquar, de tuo loquor. Ecce dedisti nobis in escam omne faenum sativum seminans semen quod est super omnem terram, et omne lignum quod habet in se fructum seminis sativi. Nec nobis solis sed et omnibus avibus caeli et bestiis terrae atque serpentibus; piscibus autem et cetis magnis non dedisti haec. Dicebamus enim eis terrae fructibus significari et in allegoria figurari opera misericordiae, quae huius vitae necessitatibus exhibentur ex terra fructifera. Talis terra erat pius Onesiphorus, cuius domui dedisti misericordiam, quia frequenter Paulum tuum refrigeravit et catenam eius non erubuit. Hoc fecerunt et fratres et tali fruge fructificaverunt qui quod ei deerat suppleverunt ex Macedonia. Quomodo autem dolet quaedam ligna quae fructum ei debitum non dederunt, ubi ait, 'in prima mea defensione nemo mihi adfuit, sed omnes me dereliquerunt: non illis imputetur.' Esca enim debetur eis qui ministrant doctrinam rationalem per intellegentias divinorum mysteriorum, et ita eis debetur tamquam hominibus. Debetur autem eis (sicut animae vivae) praebentibus se ad imitandum in omni continentia. Item debetur eis tamquam volatilibus propter benedictiones eorum, quae multiplicantur super terram, quoniam in omnem terram exiit sonus eorum.

Chapter XXVI.—In the Confessing of Benefits, Computation is Made Not as to The “Gift,” But as to the “Fruit,”—That Is, the Good and Right Will of the Giver.

Caput XXVI.

39. But they who are delighted with them are fed by those fruits; nor are they delighted with them “whose god is their belly.” For neither in those that yield them are the things given the fruit, but in what spirit they give them. Therefore he who serves God and not his own belly, I plainly see why he may rejoice; I see it, and I rejoice with him exceedingly. For he hath received from the Philippians those things which they had sent from Epaphroditus; but yet I see why he rejoiced. For whereat he rejoices, upon that he feeds; for speaking in truth, “I rejoiced,” saith he, “in the Lord greatly, that now at the last your care of me hath flourished again, wherein ye were also careful,” but it had become wearisome unto you. These Philippians, then, by protracted wearisomeness, had become enfeebled, and as it were dried up, as to bringing forth this fruit of a good work; and he rejoiceth for them, because they flourished again, not for himself, because they ministered to his wants. Therefore, adds he, “not that I speak in respect of want, for I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me.”

39. Pascuntur autem his escis qui laetantur eis, nec illi laetantur eis, quorum deus venter. Neque enim et in illis qui praebent ista, ea quae dant fructus est, sed quo animo dant. Itaque ille qui deo serviebat non suo ventri, video plane unde gaudeat, video et congratulor ei valde. Acceperat enim a Philippensibus quae per Epaphroditum miserant; sed tamen unde gaudeat, video. Unde autem gaudet, inde pascitur, quia in veritate loquens 'gavisus sum,' inquit, 'magnifice in domino, quia tandem aliquando repullulastis sapere pro me, in quo sapiebatis; taedium autem habuistis.' Isti ergo diuturno taedio marcuerant et quasi exaruerant ab isto fructu boni operis, et gaudet eis, quia repullularunt, non sibi, quia eius indigentiae subvenerunt. Ideo secutus ait, 'non quod desit aliquid dico; ego enim didici in quibus sum sufficiens esse. Scio et minus habere, scio et abundare; in omnibus et in omni imbutus sum, et satiari et esurire et abundare et penuriam pati: omnia possum in eo qui me confortat.'

40. Whereat, then, dost thou rejoice in all things, O great Paul? Whereat dost thou rejoice? Whereon dost thou feed, O man, renewed in the knowledge of God, after the image of Him that created thee, thou living soul of so great continency, and thou tongue like flying fowls, speaking mysteries,—for to such creatures is this food due,—what is that which feeds thee? Joy. Let us hear what follows. “Notwithstanding,” saith he, “ye have well done that ye did communicate with My affliction.” Hereat doth he rejoice, hereon doth he feed; because they have well done, not because his strait was relieved, who saith unto thee, “Thou hast enlarged me when I was in distress;” because he knew both “to abound and to suffer need,” in Thee Who strengthenest him. For, saith he, “ye Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity.” Unto these good works he now rejoiceth that they have returned; and is made glad that they flourished again, as when a fruitful field recovers its greenness.

40. Unde ergo gaudes, o Paule magne? Unde gaudes, unde pasceris, homo renovate in agnitione dei secundum imaginem eius qui creavit te, et anima viva tanta continentia et lingua volatilis loquens mysteria? Talibus quippe animantibus ista esca debetur. Quid est quod te pascit? Laetitia. Quod sequitur audiam: 'verum tamen,' inquit, 'bene fecistis communicantes tribulationi meae.' Hinc gaudet, hinc pascitur, quia illi bene fecerunt, non quia eius angustia relaxata est, qui dicit tibi, 'in tribulatione dilatasti mihi,' quia et abundare et penuriam pati novit in te, qui confortas eum. 'Scitis enim,' inquit, 'etiam vos, Philippenses, quoniam in principio evangelii, cum ex Macedonia sum profectus, nulla mihi ecclesia communicavit in ratione dati et accepti nisi vos soli, quia et Thessalonicam et semel et iterum usibus meis misistis.' Ad haec bona opera eos redisse nunc gaudet et repullulasse laetatur tamquam revivescente fertilitate agri.

41. Was it on account of his own necessities that he said, “Ye have sent unto my necessity? Rejoiceth he for that? Verily not for that. But whence know we this? Because he himself continues, “Not because I desire a gift, but I desire fruit.” From Thee, O my God, have I learned to distinguish between a “gift” and “fruit.” A gift is the thing itself which he gives who bestows these necessaries, as money, food, drink, clothing, shelter, aid; but the fruit is the good and right will of the giver. For the good Master saith not only, “He that receiveth a prophet,” but addeth, “in the name of a prophet.” Nor saith He only, “He that receiveth a righteous man,” but addeth, “in the name of a righteous man.” So, verily, the former shall receive the reward of a prophet, the latter that of a righteous man. Nor saith He only, “Whosoever shall give to drink unto one of these little ones a cup of cold water,” but addeth, “in the name of a disciple” and so concludeth, “Verily I say unto you, he shall in no wise lose his reward.” The gift is to receive a prophet, to receive a righteous man, to hand a cup of cold water to a disciple; but the fruit is to do this in the name of a prophet, in the name of a righteous man, in the name of a disciple. With fruit was Elijah fed by the widow, who knew that she fed a man of God, and on this account fed him; but by the raven was he fed with a gift. Nor was the inner man of Elijah fed, but the outer only, which might also from want of such food have perished.

41. Numquid propter usus suos, quia dixit, 'usibus meis misistis,' numquid propterea gaudet? Non propterea. Et hoc unde scimus? Quoniam ipse sequitur dicens, 'non quia quaero datum, sed requiro fructum.' Didici a te, deus meus, inter datum et fructum discernere. Datum est res ipsa quam dat qui impertitur haec necessaria, veluti est nummus, cibus, potus, vestimentum, tectum, adiutorium. Fructus autem bona et recta voluntas datoris est. Non enim ait magister bonus 'qui susceperit prophetam' tantum, sed addidit 'in nomine prophetae'; neque ait tantum 'qui susceperit iustum', sed addidit 'in nomine iusti'; ita quippe ille mercedem prophetae, iste mercedem iusti accipiet. Nec solum ait 'qui calicem aquae frigidae potum dederit uni ex minimis meis', sed addidit 'tantum in nomine discipuli,' et sic adiunxit, 'amen dico vobis, non perdet mercedem suam.' Datum est suscipere prophetam, suscipere iustum, porrigere calicem aquae frigidae discipulo; fructus autem in nomine prophetae, in nomine iusti, in nomine discipuli hoc facere. Fructu pascitur Helias a vidua sciente quod hominem dei pasceret et propter hoc pasceret; per corvum autem dato pascebatur. Nec interior Helias sed exterior pascebatur, qui posset etiam talis cibi egestate corrumpi.

Chapter XXVII.—Many are Ignorant as to This, and Ask for Miracles, Which are Signified Under the Names Of “Fishes” And “Whales.”

Caput XXVII.

42. Therefore will I speak before Thee, O Lord, what is true, when ignorant men and infidels (for the initiating and gaining of whom the sacraments of initiation and great works of miracles are necessary, which we believe to be signified under the name of “fishes” and “whales”) undertake that Thy servants should be bodily refreshed, or should be otherwise succoured for this present life, although they may be ignorant wherefore this is to be done, and to what end; neither do the former feed the latter, nor the latter the former; for neither do the one perform these things through a holy and right intent, nor do the other rejoice in the gifts of those who behold not as yet the fruit. For on that is the mind fed wherein it is gladdened. And, therefore, fishes and whales are not fed on such food as the earth bringeth not forth until it had been separated and divided from the bitterness of the waters of the sea.

42. Ideoque dicam quod verum est coram te, domine, cum homines idiotae atque infideles, quibus initiandis atque lucrandis necessaria sunt sacramenta initiorum et magnalia miraculorum, quae nomine piscium et cetorum significari credidimus, suscipiunt corporaliter reficiendos aut in aliquo usu praesentis vitae adiuvandos pueros tuos, cum id quare faciendum sit et quo pertineat ignorent, nec illi istos pascunt nec isti ab illis pascuntur, quia nec illi haec sancta et recta voluntate operantur nec isti eorum datis, ubi fructum nondum vident, laetantur. Inde quippe animus pascitur, unde laetatur. Et ideo pisces et ceti non vescuntur escis quas non germinat nisi iam terra ab amaritudine marinorum fluctuum distincta atque discreta.

Chapter XXVIII.—He Proceeds to the Last Verse, “All Things are Very Good,”—That Is, the Work Being Altogether Good.

Caput XXVIII.

43. And Thou, O God, sawest everything that Thou hadst made, and behold it was very good. So we also see the same, and behold all are very good. In each particular kind of Thy works, when Thou hadst said, “Let them be made,” and they were made, Thou sawest that it was good. Seven times have I counted it written that Thou sawest that that which Thou madest was “good;” and this is the eighth, that Thou sawest all things that Thou hadst made, and behold they are not only good, but also “very good,” as being now taken together. For individually they were only good, but all taken together they were both good and very good. All beautiful bodies also express this; for a body which consists of members, all of which are beautiful, is by far more beautiful than the several members individually are by whose well-ordered union the whole is completed, though these members also be severally beautiful.

43. Et vidisti, deus, omnia quae fecisti, et ecce bona valde, quia et nos videmus ea, et ecce omnia bona valde. In singulis generibus operum tuorum, cum dixisses ut fierent, et facta essent, illud atque illud vidisti quia bonum est. Septies numeravi scriptum esse te vidisse quia bonum est quod fecisti; et hoc octavum est quia vidisti omnia quae fecisti, et ecce non solum bona sed etiam valde bona tamquam simul omnia. Nam singula tantum bona erant, simul autem omnia et bona et valde. Hoc dicunt etiam quaeque pulchra corpora, quia longe multo pulchrius est corpus quod ex membris pulchris omnibus constat quam ipsa membra singula quorum ordinatissimo conventu completur universum, quamvis et illa etiam singillatim pulchra sunt.