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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 are returned; and is gladdened that they flourished again, as when a fruitful field resumes its green.

Was it for his own necessities, because he said, Ye sent unto my necessity? Rejoiceth he for that? Verily not for that. But how know we this? Because himself says immediately, not because I desire a gift, but I desire fruit. I have learned of Thee, my God, to distinguish betwixt a gift, and fruit. A gift, is the thing itself which he gives, that imparts these necessaries unto us; as money, meat, drink, clothing, shelter, help: but the fruit, is the good and right will of the giver. For the Good Master said not only, He that receiveth a prophet, but added, in the name of a prophet: nor did He only say, He that receiveth a righteous man, but added, in the name of a righteous man. So verily shall the one receive the reward of a prophet, the other, the reward of a righteous man: nor saith He only, He that shall give to drink a cup of cold water to one of my little ones; but added, in the name of a disciple: and so concludeth, Verily I say unto you, he shall not lose his reward. The gift is, to receive a prophet, to receive a righteous man, to give a cup of cold water to a disciple: but the fruit, 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 that knew she fed a man of God, and therefore fed him: but by the raven was he fed with a gift. Nor was the inner man of Elijah so fed, but the outer only; which might also for want of that food have perished.

I will then speak what is true in Thy sight, O Lord, that when carnal men and infidels (for the gaining and initiating whom, the initiatory Sacraments and the mighty workings of miracles are necessary, which we suppose to be signified by the name of fishes and whales) undertake the bodily refreshment, or otherwise succour Thy servant with something useful for this present life; whereas they be ignorant, why this is to be done, and to what end; neither do they feed these, nor are these fed by them; because neither do the one do it out of an holy and right intent; nor do the other rejoice at their gifts, whose fruit they as yet behold not. For upon that is the mind fed, of which it is glad. And therefore do not the fishes and whales feed upon such meats, as the earth brings not forth until after it was separated and divided from the bitterness of the waves of the sea.

And Thou, O God, sawest every thing that Thou hadst made, and, behold, it was very good. Yea we also see the same, and behold, all things are very good. Of the several kinds of Thy works, when Thou hadst said "let them be," and they were, Thou sawest each that it was good. Seven times have I counted it to be written, that Thou sawest that that which Thou madest was good: and this is the eighth, that Thou sawest every thing that Thou hadst made, and, behold, it was not only good, but also very good, as being now altogether. For severally, they were only good; but altogether, both good, and very good. All beautiful bodies express the same; by reason that a body consisting of members all beautiful, is far more beautiful than the same members by themselves are, by whose well-ordered blending the whole is perfected; notwithstanding that the members severally be also beautiful.

And I looked narrowly to find, whether seven, or eight times Thou sawest that Thy works were good, when they pleased Thee; but in Thy seeing I found no times, whereby I might understand that Thou sawest so often, what Thou madest. And I said, "Lord, is not this Thy Scripture true, since Thou art true, and being Truth, hast set it forth? why then dost Thou say unto me, 'that in Thy seeing there be no times'; whereas this Thy Scripture tells me, that what Thou madest each day, Thou sawest that it was good: and when I counted them, I found how often." Unto this Thou answerest me, for Thou art my God, and with a strong voice tellest Thy servant in his inner ear, breaking through my deafness and crying, "O man, that which My Scripture saith, I say: and yet doth that speak in time; but time has no relation to My Word; because My Word exists in equal eternity with Myself. So the things which ye see through My Spirit, I see; like as what ye speak by My Spirit, I speak. And so when ye see those things in time, I see them not in time; as when ye speak in time, I speak them not in time."

And I heard, O Lord my God, and drank up a drop of sweetness out of Thy truth, and understood, that certain men there be who mislike Thy works; and say, that many of them Thou madest, compelled by necessity; such as the fabric of the heavens, and harmony of the stars; and that Thou madest them not of what was Thine, but that they were otherwhere and from other sources created, for Thee to bring together and compact and combine, when out of Thy conquered enemies Thou raisedst up the walls of the universe; that they, bound down by the structure, might not again be able to rebel against Thee. For other things, they say Thou neither madest them, nor even compactedst them, such as all flesh and all very minute creatures, and whatsoever hath its root in the earth; but that a mind at enmity with Thee, and another nature not created by Thee, and contrary unto Thee, did, in these lower stages of the world, beget and frame these things. Frenzied are they who say thus, because they see not Thy works by Thy Spirit, nor recognise Thee in them.

But they who by Thy Spirit see these things, Thou seest in them. Therefore when they see that these things are good, Thou seest that they are good; and whatsoever things for Thy sake please, Thou pleasest in them, and what through Thy Spirit please us, they please Thee in us. For what man knoweth the things of a man, save the spirit of a man, which is in him? even so the things of God knoweth no one, but the Spirit of God. Now we (saith he) have received, not the spirit of this world, but the Spirit which is of God, that we might know the things that are freely given to us of God. And I am admonished, "Truly the things of God knoweth no one, but the Spirit of God: how then do we also know, what things are given us of God?" Answer is made me; "because the things which we know by His Spirit, even these no one knoweth, but the Spirit of God. For as it is rightly said unto those that were to speak by the Spirit of God, it is not ye that speak: so is it rightly said to them that know through the Spirit of God, 'It is not ye that know.' And no less then is it rightly said to those that see through the Spirit of God, 'It is not ye that see'; so whatsoever through the Spirit of God they see to be good, it is not they, but God that sees that it is good." It is one thing then for