LETTER XLIII. 

This Letter is a reply to a question from Horontianus, why man, the highest work of God's creation, was made the Fast. S. Ambrose brings forward various analogies to shew that the last is first, and each with an enthusiastic and poetical description of man's greatness, and of his dominion over the other works of creation.

AMBROSE TO HORONTIANUS.

1. You have intimated to me your surprise at finding in my Treatise on the Six days of Creation, that, while you found both the Sacred Narrative and the tenor of my discourse assigning greater gifts to man than to any other creature in the earth, still that the land and the waters brought forth all flying and creeping things and things in the waters before him for whose sake they were all created: and you ask me the reason of this, which Moses was silent about, and I did not venture to touch upon.

2. And perhaps that spokesman of the Divine Oracles purposely kept silence, lest he should seem to render himself the judge and counsellor of the Divine ordinances; for to give utterance to that with which he was inspired by the Spirit of God is one thing, to interpret the will of God is another. I am of opinion however that we, not as speaking in God's Name, but as gathering up scattered principles of reason from human usage, may he able, from the way in which God has disposed other things for man's use, to come to the conclusion that it was fitting for man to be the last work of creation.

3. For he who sets out a banquet, like that rich man in the Gospel, (for we must compare Divine things with each other the better to draw our conclusion,) prepares every thing first, kills his oxen and fatlings, and then bids his friends to supper. The more trivial things therefore are prepared in the first place, and then he who is worthy of honour is invited. Hence the Lord also first provided for the food of man all other animals, and then invited to the feast man himself, as His friend: and truly His friend, seeing that he was partaker of the Divine Charity and heir of His Glory. To man himself it is that He says:  Friend, how camest thou in hither? So then all things that precede are to minister to the need of the friend, and it is the friend who is invited last.

4. Take another instance. What is the world but a sort of arena of continual strife? Wherefore also in the Apocalypse the Lord says,  To him that overcometh will I give a crown of life; and Paul says,  I have fought a good fight; and in another place,  No man is crowned except he strive lawfully. He who institutes this combat is Almighty God. Now he who in this world offers a combat, does he not first provide all things which are necessary thereto, and prepare the chaplets of victory before he summons the athletics to contend for the prize; and all this that the conqueror may not suffer delay, but retire from the contest crowned with his reward? Now the rewards of man are the fruits of the earth and the lights of heaven; the former for the use of this present life, the latter for the hope of life eternal.

5. As a wrestler therefore he enters the lists last of all; he raises his eyes to heaven, he sees that even the heavenly  creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. He sees that  the whole creation groaneth in pain together, waiting  for redemption. He sees that labour awaits us all. He raises his eyes, he sees the circlets of lights, he surveys the orbs of the moon and stars:  For the just, who overcome, shall be as the stars in heaven. And he chastises his body, that it may not be his enemy in the combat, he anoints it with the oil of mercy, he exercises it with daily trials of virtue, he smears himself with dust, he  runs to the goal of the course but  not as uncertainly, he aims his blows, he darts forth his arms, but not into empty space, he strikes the adversary whom he sees not, for he has respect to Him alone to Whom all enemies give way, even those who are invisible, in Whose Name the powers of the air were turned aside. It is he therefore who poises the blow, but it is Christ Who strikes, it is he who lifts up his heel, but Christ Who directs it to the ground. Lastly, although Paul saw not those whom he struck, he was not  as one that beateth the air, because by the preaching of Christ he wounded those evil spirits which assaulted him. Rightly therefore did man, for whom a race was prepared, enter the course last, that he might be preceded by heaven which was to be, as it were, his reward.

6. But we wrestle not only  against spiritualities of wicked-ness in high places, but also  against flesh and blood. We wrestle with satiety, with the very fruits of the earth, with wine, by which even a righteous man was made drunk, and the whole people of the Jews overthrown  ; we wrestle with wild animals, with the fowls of the air; for our flesh, if pampered by these, cannot be brought to subjection; we wrestle  with perils of the way, with perils of waters, as Paul says; we wrestle with rods of the wood, those rods with which the Apostles were beaten. You see how severe are our combats. Thus the earth is man's trial-ground, heaven is his crown; and fitting therefore it was that as a friend, what was to minister to his wants should precede him, as a combatant, his reward.

7. Take another illustration. In all things the beginning and the ending are most excellent. If you look upon a house, it is the foundation and the roof which are more considerable than the other parts, if you look upon a field it is the sowing and the harvest, the planting and the vintage. How sweet are the grafts of trees, how pleasant are the fruits! In the same manner also was the heaven created first, and man last, as a kind of heavenly creature upon earth. For although in body he is compared with the beasts, in mind he is numbered among the inhabitants of heaven; for  as we have borne the image of the earthy; we shall also bear the image of the heavenly. How should he not be heavenly, who is made after the image and likeness of God?

8. Rightly therefore in the creation of the world the heaven is both first and last, wherein is that which is beyond heaven, even the God of heaven. And of man is rather to be understood the text,  Heaven is my throne, for God does not sit above the element, but in the heart of man. Wherefore the Lord also says,  We will come unto Him, and make our abode with Him. Heaven therefore is the first work in the creation of the world, and man the last.

9. Heaven is of the world, man above the world; for the former is a portion of the world, the latter is an inhabitant of Paradise, and the possession of Christ. Heaven is thought to be undecaying, yet it passes away; man is deemed to be incorruptible, yet he puts on incorruption; the fashion of the first perishes, the latter rises again as being immortal; yet the hands of the Lord, according to the authority of Scripture, formed them both. For as we read of the heavens,  And the heavens are the work of Thy hands; so also man says,  Thy hands have made me and fashioned me; and again,  The heavens declare the glory of 

 God. And as the heaven is resplendent with stars, so are men bright with the light of good works, for their works shine before their Father Which is in heaven. The former is the firmament of heaven which is on high, and the latter firmament is not unlike to it, whereof it is said,  Upon this rock will I build My Church; the one is the firmament of the elements, the other of virtues, and the last is more excellent;  they sucked honey out of the firm rock, for  the Rock is the flesh  of Christ, which redeemed the heaven and the whole world.

10. Why should I add further, carrying you, as it were, through the whole course, that God made man  partaker of the Divine nature, as we read in the Epistle of Peter? Whence one says not improperly,  We also are His offspring, for He made us akin to Himself, and we are of a rational nature, that we might seek for that Godhead  Which is not far from each one of us, in Whom we live and move and have our being. 

11. Having therefore conferred on man that which is the greatest of graces, He granted to him as to that creature who was dearest and very nearest to Him, all the things which are in this world, that he might want for nothing which is necessary either for life or for a good life, some of which things were to be supplied by the abundance of earthly plenty to minister pleasure, others again by the knowledge of heavenly secrets, to arouse man's mind by the love and desire of that discipline which should enable us to reach the summit of the Divine mysteries. Both these therefore are most excellent gifts, both to have all the riches of the world subject to him, all flying and creeping-things and fishes, and, as being lord of the elements, the use of the sea, and without toil or want, after the model and likeness of his adorable Creator, to abound in all things, living in the greatest plenty, and also to open paths for himself, and make progress, so as to ascend to the royal abode of heaven.

12. You will easily discover that the traveller along this arduous path is the man, who has been so fashioned in purpose of heart and will, as to be, as far as possible, estranged from his body, as not to enter into any fellowship with vice, nor suffer himself to be smoothed down by the words of flatterers: one who does not, when riding on the chariot of prosperity, despise the humble, shun sorrow, discard and disparage the praises of the holy, nor, by desire of glory or of wealth, grasped at too prematurely, exhaust all the ardour of hope; one whose mind is not bowed down by sadness nor broken by injury, which is not har-rassed by suspicion, nor excited by lust, whom the passions of the body do not overcome, whom no desire of vanities or charms of pleasure disquiet and disturb. Add to all this the virtues of chastity, soberness and temperance; let him be able easily to curb the irregular sallies of light passion, set bounds to his pleasures and desires, clear up ambiguity by an equitable judgment, by tranquillity of mind settle what is doubtful, and with all the strifes of the mind and body reconciled, so to speak, preserve in a just balance the concord of the exterior and interior man unimpaired, stilling them as they lie within his own breast, while, should he be called to it, no evil counsellor is able to turn him away from the crown of suffering, such a man surely will be adopted not only as a friend but a son by the Father, that he may obtain the riches of His glory and inheritance.

13. Rightly therefore did he come last, being, as it were, the end of nature, formed to righteousness, and the arbiter of right among other creatures. And, if we may employ the illustration, as among men  Christ is the end of the Law for righteousness to every one that believeth, so are we as beasts in the sight of the Lord, for thus says the Prophet, I  became as a beast before Thee. Yet what comparison is there between the two, when He has redeemed those who were ready to perish, and we put them to death, He calls slaves to liberty and we inflict bondage on the free?  But who is like God? 

14. Man however came forth the last of all created things, in form comely, in mind lofty, to be admired by all creatures, having in him, after the image of the eternal God, an invisible intelligence  05-12 12. 1 νοῦς . clothed in human form. This is that intelligence or power of the soul which claims to itself, as the ruling principle, authority over the soul and body. This it is that all other living creatures dread although they see it not, just as we fear God Whom we see not, and fear Him only the more because we see Him not.

15. For, if we may presume to speak of ourselves  after His image and likeness, as Scripture says, in the same way as He is established in the fulness of His Majesty, and sees all things, heaven, air, earth and sea, embracing the universe and penetrating each part, so that nothing escapes Him, and there is nothing which does not consist in Him and depend on Him, and which is not full of Him, as He Himself says,  I fill heaven and earth, saith the Lord, so likewise the mind of man sees all things and is not seen, but maintains its own essence invisible. By means of discipline forethought and perception she apprehends hidden things, dives into the secret of the deep, and those lurking-places which are spread throughout all lands, scrutinizing the nature of both elements, after the likeness of the great God Whom she imitates and follows, Whose image in minute portions is represented in each individual. She raises herself likewise into the air, and rising above the cloudy region, soars, in zeal for knowledge and thirst for wisdom, to the height of heaven, and resting there awhile, rapt in wonder at the heavenly constellations and charmed with their brightness, looks down upon the things of earth. Then she approaches also to Hesperus and Arcturus and those other stars which although Planets err not, and sees that they keep their coarse without stumbling, that course along which, in order the better to visit all regions, they seem to circuit and to wander. And thus with greater ardour she raises herself to the very bosom of the Father, wherein is the Only-Begotten Son of God Who declares the secrets of God, which in the time to come are to be revealed face to face. But even now He discloses them partly and in a figure to those whom He deems worthy, and at the same time sheds forth from the Spirit and from His own countenance floods of resplendent light, so that he who is illuminated thereby may say,  But it was as a fire blazing in my bones and I am melted on all sides, and cannot stay. And David says,  Let my sentence come forth from Thy presence! 

16. By this vigour of mind, therefore, to return to the point from whence I have digressed, whereby she subjects to herself things external, comprehends in her view things distant and separate from each other, and subdues the more powerful animals, she has inspired the rest with such reverence for herself, that they emulously obey her as their king, and pay ready attention to her voice. Nay, although they are irrational they still acknowledge reason, and fix within themselves that discipline which nature has not given them. Furthermore wild beasts, seeing man's gentleness, grow gentle under his rule. Often have they closed their jaws, recalled by the sound of the human voice. We see hares caught without injury by the harmless fangs of dogs, and even lions, if they hear man's voice, letting their prey escape: leopards also and bears urged on and recalled by the sound of his voice: the horses stimulated by the applause of man, and slackening their speed at his silence: nay, often, untouched by the lash they outstrip others that are scourged on, so much more powerfully does the scourge of the tongue incite them.

17. But what shall I say of the creatures' services to man? In order to please him the ram nourishes his fleece, and is plunged in the stream to enhance its beauty; sheep also crop the best herbage to distend with sweeter juice of milk their teeming udders; and, that they may offer to man their gifts, suffer the pangs of travail; bulls groan all day under the plough pressed down in the furrows; camels, besides the service of bearing burthens, suffer themselves to be shorn like rams, so that each animal contributes to man, as to a king, its service, and pays its annual tribute. The horse, exulting in such a rider, prances proudly, and curving his neck when his master mounts, gives his back to afford him a seat. And if you are still at a loss why man was made last, let the same animal teach us that this is to be deemed an honour not a slight. For he bears one who came after him, not despising but fearing him, and bearing him with pain to himself from place to place. In a moment of time man reaches far distant places and traverses long distances, transported sometimes on single horses, sometimes in triumphal chariots  05-13 13. a This whole passage is full of expressions borrowed from Virgil. .

18. And since I have mentioned triumphal chariots it is needful that I should add thereto the chariot of Elijah which carried him through the air, and those of elephants, whereon man sits as conqueror, and governs although he be last and they precede him. And thus the steersman of a ship sits in the stern, and yet guides the whole ship. Whence I deem it not without a purpose that we are told in the Gospel that the Lord Jesus was asleep in the stern of the ship; and that when awakened He commanded the wind and the sea, and laid the storm, shewing thereby that He came last because He came as the Pilot. Wherefore the Apostle says,  The first man Adam was made a living soul, the last Adam w  as made a quickening Spirit. How-beit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual;  and then he adds,  The first man is of the earth, earthy, the second man is from heaven, heavenly. 

19. Rightly therefore is man the last, being as it were the consummation of the whole work, the cause of the world, for whose sake all things were made; the habitant, as it were, of all the elements, he lives among beasts, swims with fishes, soars above birds, converses with Angels, dwells upon the earth, and has his warfare in heaven, ploughs the sea, feeds upon air, tills the soil, is a voyager over the deep, a fisher in the floods, a fowler in the air, in heaven an heir even joint-heir with Christ. These things he does by his diligence.

20. Hear also things above man's natural power. Moses walked along the bottom of the sea, the Apostles upon the surface, Habbacuc flew without wings, Elijah conquered upon earth, and triumphed in heaven.  05-14 14. Exod. xiv. 29. S. John xxi. 7. Bel and the Dragon 36.

Farewell, my son; love me for I also love you.

EPISTOLA XLIII.

HORONTIANO  roganti cur homo rebus aliis, quibus longe praecellit, conditus fuerit posterior, nec rei hujus vel Ambrosius ipse vel Moyses rationem deprompserit;   1129B   ubi respondit Moysen conjecturas suas miscere noluisse libris divinis, addit se congruas causas propositurum. Utitur ergo exemplo convivii, quod hominis causa sit paratum: deinde certaminis, cujus homo athleta futurus varias pugnas inire debeat: demum id in more esse praedicat, ut praestantissima in principio et fine collocentur; unde cum coelum primo loco creatum sit, hominem ultimo creari docuerit. Hujus cum coelo comparatio, postquam dotes eidem concessae aperiuntur, nec non ipsius in elementa et bestias imperium: ex quibus alias creaturas congrue praemissas elicitur. 

AMBROSIUS HORONTIANO.

1. Moveri te insinuasti mihi, lecto Hexaemero,  1129C quod ipse scripsi, quia cum tantum divinae Scripturae serie, vel stylo sermonis mei collatum adverteres homini, quantum nulli in hac terra animantium, prius omnia vel volatilia, vel terrestria, vel quae in aquis sunt, produxerit terra vel aqua, quam homo, propter quem illa creata sunt, generaretur; ejusque rei rationem de me requirere, quam et Moyses siluerit, et ego non auserim attingere.

2. Et forte ille oraculi interpres divini, consilio conticuerit; ne coelestis dispositionis arbitrum se et consiliarum praestare videretur; aliud est enim loqui quod infundebatur a Dei spiritu, aliud voluntatem Dei interpretari: nos autem non quasi interpretes Dei, sed quasi ex usu humano rationis seminaria colligentes, aestimamus posse nos ex eo quod humano  1130A usui in caeteris rebus ipse Dominus infuderit, opinari quoniam decuit hominem postremum creari.

3. Etenim qui convivium adornat, ut ille Evangelicus dives (oportet enim (Luc. XIV, 16 et seq.) divina divinis conferamus, quo melius colligere possimus), utique omnia prius praeparat, tauros et saginata occidit, et tunc amicos ad coenam invitat. Prius ergo quae leviora sunt, parantur, et tunc rogatur honoratior. Unde et Dominus homini 971 ante animalium caeterorum praeparavit epulas, tunc ipsum quasi amicum ad suum vocavit convivium; et vere amicum, quasi charitatis divinae participem, et haeredem gloriae. Denique ipsi dicit:  Amice, quomodo huc venisti ad nuptias (Matth. XXII, 12)? Praecedentia ergo, ministeria sunt; amicus, qui postremus rogatur.

 1130B 4. Accipe aliud. Quid est mundus, nisi quidam agon plenus certaminum? Unde et in Apocalypsi Dominus ait:  Vincenti dabo coronam vitae (Apoc. II, 10); et Paulus ait:  Certamen bonum certavi (II Tim. IV, 7); et alibi:  Nemo nisi qui legitime certaverit, coronatur (II Tim. II, 5). Hujus agonis instaurator utique omnipotens Deus est. Qui igitur agonem suscipit in hoc saeculo, nonne omnia praeparat quae agoni sunt necessaria: et tunc athletas vocat, paratis praemiorum infulis, certaturos ad coronam; ne moram patiatur qui vicerit, sed praemio donatus recedat? Praemia ergo hominis terrarum fructus sunt, et coeli lumina: illa ad vitae praesentis usum, haec ad spem vitae aeternae.

5. Quasi athleta igitur postremus ingreditur in agonem:  1130C erigit ad coelum oculos, videt quia et coelestis creatura vanitati subjecta est non sponte, sed propter eum qui subjecit eam in spe (Rom. VIII, 20). Videt quia omnis creatura congemiscit, exspectans redemptionem. Videt quia omnis manet labor. Erigit oculos, videt coronas luminum, lunae et stellarum globos considerat:  Quoniam justi, qui vicerint, erunt sicut stellae in coelo (Dan. XII, 3); et castigat corpus suum, ne sibi adversetur in certamine: ungit oleo misericordiae, exercet diurna virtutis palaestra, pulvere se oblinit, stadii metam currit non quasi in incertum, ictus dirigit, lacertos excutit, sed non in vacuum: percutit adversarium, quem non videt; quia illum solum attendit, cui cedunt omnes, etiam qui non videntur, in cujus nomine potestates aeriae divertebantur.  1131A Ille ergo ictum librat, et Christus percutit: ille calcem levat, et Christus in vulnus dirigit. Denique etsi non videbat Paulus quos caederet, non quasi aera tamen caedebat (I Cor., IX, 26); quia in Christi praedicatione omnes spiritales nequitias, quae sibi adversabantur, convulnerabat. Non immerito ergo postremus homo ingressus est stadium, cui parabatur corona; ut eum praecederet coelum, quasi sui praemium.

6. Sed non solum adversus nequitiae spiritalia, quae sunt in coelestibus, sed etiam adversus carnem et sanguinem lucta nobis (Ephes. VI, 12). Lucta adversus satietatem, lucta cum ipsis frugibus terrae, lucta cum vino, quo etiam vir justus inebriatus est (Gen. IX, 21), quo etiam integer Judaeorum exercitus supplantatus est (Exod. XXXII, 6): lucta cum feris  1131B bestiis. lucta cum volatilibus coeli, quibus caro saginata non redigitur in servitutem: lucta cum periculis itinerum, periculis fluminum, ut ait Paulus (II Cor. XI, 29): lucta cum virgultis arborum, quibus caedebantur apostoli (Act. XVI, 22) 972 Vides quanta certamina. Terra ergo exercitium est hominis, coelum corona. Aut quasi amicum igitur praecedere debuerunt ministeria, aut quasi athletam praemia.

7. Specta aliud. In omnibus rebus praestantiora sunt principia et finis. Si domum consideres, potiora omnibus fundamenta et culmina: si agrum, satio et messis, plantatio et vindemia. Quam jucunda insitiva arborum, quam fructus votivi! Ita ergo et coelum primo est conditum, novissimus homo, quasi quaedam coelestis in terris creatura. Nam et si corpore  1131C cum bestiis confertur, animo tamen coelestibus annumeratur; sicut enim portavimus imaginem terreni, ita portamus et imaginem coelestis (I Cor. XV, 49). Quomodo non coelestis, qui ad imaginem et similitudinem factus est Dei (Gen. I, 26)?

8. Recte ergo in constitutione mundi primum coelum, et novissimum coelum, in quo quod ultra coelum est, Deus coeli est. Denique de eo magis accipitur:  Coelum mihi thronus (Esa. LXVI, 1); non enim Deus supra elementum sedet, sed in corde hominis. Unde et Dominus ait:  Veniemus ad eum, et mansionem apud eum faciemus (Joan. XIV, 23). Principium ergo operis mundani coelum, finis homo.

9. Coelum de mundo, homo supra mundum: illud enim mundi portio, iste paradisi incola, Christi possessio.  1131D Coelum incorruptibile putatur, et praeterit; homo corruptibilis habetur, et incorruptionem induit: illius figura perit, iste quasi immortalis resurgit; utrumque tamen manus Domini fecerunt secundum Scripturae auctoritatem. Sicut enim de coelis legimus:  Et opera manuum tuarum sunt coeli (Psal. CI, 26); ita  1132A et homo dicit:  Manus tuae fecerunt me,   et plasmaverunt me (Psal. CXVIII, 73); similiter quoque:  Coeli enarrant Dei gloriam (Psal. XVIII, 1); et ut coelum stellarum fulget splendoribus, ita et homines meritorum luminibus micant, quorum opera coram Patre suo lucent, qui est in coelis (Matth. V, 16). Firmamentum coeli supernum illud, hoc quoque non dissimile firmamentum, de quo dictum est:  Super hanc petram aedificabo Ecclesiam meam (Matth. XVI, 18): illud firmamentum elementorum, hoc virtutum. Jam illud praestantius: suxerunt oleum de firma petra (Deut. XXXII, 13); petra enim caro Christi, quae coelum et totum mundum redemit (I Cor. X, 4).

10. Quid illa attexam, et quasi toto stadio te urgeam, quod hominem Deus divinae fecit consortem  1132B naturae, sicut in epistola Petri legimus (II Petr. I, 4)? Unde non immerito quidam ait:  Cujus et genus sumus (Act. XVII, 28); dedit enim nobis de cognatione sua, et rationabilis scilicet naturae, ut quaeramus illud divinum, quod non longe est ab unoquoque nostrum, in quo et vivimus et sumus et movemur.

11. Cum itaque contulisset homini quod est gratiarum maximum, quasi charissimo et domestico animanti concessit ea, quae in hoc mundo sunt omnia (Gen. I, 28); ut nullius indigeret, quod esset necessarium vel ad vitam, vel ad bonam vitam. 973 Quorum alia ministraret abundantia copiarum terrestrium ad voluptatis perfunctionem: alia cognitio secretorum coelestium, quae mentem inflammaret hominis amore et desiderio disciplinarum, per quas ad  1132C sublime illud divinorum penetralium possimus pervenire. Utrumque igitur praestantissimum, ut et subjectas haberet omnes mundi opes, omnia volatilia, terrestria, etiam pisces, et usum maris, tamquam rex elementorum, ac sine labore, sine indigentia ad imitationem et similitudinem venerandi auctoris abundaret omnibus, atque in summa degeret copia, et vias sibi aperiret, gradusque admoveret, per quos ad coeli ascendat regiam.

12. Cujus difficilis itineris viatorem facile reperies illum virum, qui ita sit animi inductione formatus ac voluntate, ut minima sibi cum suo corpore sit familiaritas, neque in ullum ingrediatur vitiorum contubernium, nullis assentantium pumicetur sermonibus: neque in rotis secundorum temporum positus,  1132D humiles fastidiat, moesta fugiat, sanctorum laudes excutiat atque elevet, neque gloriae ardore aut pecuniae praesumptae, spei omnem exurat cupiditatem. Cujus animum non inflectat moestitia, non frangat injuria, nulla sollicitet suspicio, libido non excitet, non expugnent passiones corporis, non inquietet vanitatum  1133A appetentia, voluptatum gratia. Jam si adjungas virtutes, castimoniam, sobrietatem, ac temperantiam, facile refrenare potens sit immoderatos impetus levium passionum, mensuramque imponat delectationibus suis et cupiditatibus, aequitate ambigua distinguat, tranquillitate mentis dubia componat, et velut compositis omnibus corporis et mentis jurgiis, quasi bonus arbiter inoffensam teneat exterio ris hominis atque interioris concordiam, placidans eos in semet ipso, ac si causa exigat, nullus eum malus consiliarius revocet metu a passionis corona; is plane non solum quasi amicus, sed etiam quasi filius assumetur a patre, ut divitias gloriae et haereditatis ejus adipiscatur.

13. Merito ergo postremus, quasi finis naturae formatus  1133B ad justitiam, inter caetera animantia justi arbiter. Et si licet exemplum arcessere, sicut inter homines finis legis est Christus ad justitiam omni credenti (Rom. X, 4), et nos tamquam jumenta contemplatione Domini; sic enim Propheta ait: Κτηνώδης ἐγενέθην παρά σοι, id est,  jumentum aestimatus sum apud te (Psal. LXXII, 23). Et quae tamen comparatio, cum ille pereuntes redemerit, nos immolemus? ille servos ad libertatem vocaverit, nos liberis irrogemus captivitatem? Sed quis similis Deo (Psal. LXXXVIII, 9)?

974 14. Processit tamen postremus creaturarum omnium homo, specie gratus, mente sublimis; ut omni esset creaturae miraculo. In quo ad similitudinem aeterni Dei νοῦς esset invisibilis, humana specie  1133C amictus. Hic est νοῦς animae vigor, principatum animae et corporis sibi quasi rector vindicans. Quem etiamsi non vident animalia caetera, tamen reformidant; sicut nos Deum, quem non videmus, timemus; et eo plus metuimus, quia non videmus.

15. Namque ut ad imaginem ejus et similitudinem, sicut scriptum est (Gen. I, 26), praesumamus dicere, cum ille se fundat majestatis suae plenitudine, et videat omnia, coelum, aerem, terram, mare, complectens universa et penetrans per singula; ut eum nihil praetereat, et nihil sit quod non consistat in eo, atque ex ipso pendeat, et ipsius plenum sit, sicut ipse ait:  Coelum et terram ego compleo, dicit Dominus (Jerem. XXIII, 24), ita νοῦς hominis videt omnia et non videtur, habens sui invisibilem substantiam,  1133D disciplinis et consiliis ac sensibus comprehendit latentia,  1134A penetrat occulta maris atque omnium diffusa terrarum latibula, utriusque scrutator naturae, ad similitudinem Dei summi quem imitatur et sequitur, cujus imago pro exiguis portionibus in singulis figuratur; elevans quoque se in aerem et ejus nubilosa praetergrediens, ad coeli alta se dirigit studio cognitionis, et ardore sapientiae; ubi paulisper stupefactus admiratione stellarum coelestium, et luminum delectatus claritate, prospiciens desuper mundana ista, conferens quoque se ad hesperum atque arcturum, et caeteros illos ἀπλανεῖς πλανήτας, et videns quod inoffensus ille sit error, quem sine errore quo magis omnia obeant, intexere atque oberrare videantur; majore se cupiditate attollit ad ipsum gremium Patris, in quo est unigenitus Dei Filius  1134B enarrans secreta Dei, et facie ad faciem postea relevanda (Joan. I, 18). Nunc tamen quibus dignatur, ex parte demonstrat, atque in aenigmate simulque de Spiritu et vultu suo splendorem luminis, more torrentis effundit; ut eo illuminatus dicat:  Et erat ignis flammigerans in ossibus meis, et dissolutus sum undique et ferre non possum (Jerem. XX, 9). Et David ait:  De vultu tuo judicium meum prodeat (Psal. XVI, 2).

16. Hoc igitur mentis vigore, ut revertar unde digressus sum, quo et externa subigit, et separata et distantia videt, et validiora viribus animalia subjicit, tantam caeteris venerationem sui infudit; ut certatim quasi regi obediant, voci ejus obsecundent. Et cum sint irrationabilia, rationem agnoscant et  1134C disciplinam eam imprimant, quam natura non tribuit. Denique videntes ferae ejus mansuetudinem, ejus imperio 975 mansuescunt. Saepe suspenderunt morsus suos, revocante sono vocis humanae. Videmus innoxio canum dente lepores sine vulnere capi, leones quoque ipsos, si vox hominis resultaverit, praedam dimittere: pardos atque ursos incitari ac revocari vocibus: equos plausu hominum fremere, silentio mollire cursum, denique saepe sine verbere praetereunt verberatos, ita vehementius illos incitat linguae flagellum.

17. Quid vero de muneribus loquar? Nutrit aries vellera, ut placeat homini: atque in fluvio mersatur, ut nitorem augeat. Oves quoque meliora pabula legunt, ut suaviore succo lactis feta distendant  1134D ubera: subeunt partus dolores, ut homini sua munera  1135A ferant. Tauri depresso sulcis per totum diem aratro gemunt. Cameli praeter subeundi oneris obsequia, tondendos se exhibent, ut arietes; quo velut regi diversa animalia tributum suum conferant, pendantque vectigal annuum. Equus tanto se jactans equite glomerat gressus superbos, atque ad domini ascensum dorsa sinuatus, herili terga substernit sedili. Sed ne forte adhuc moveat quod novissimus homo factus sit, idem equus nos doceat non ad contemptionem referendum esse, sed honorem. Portat posteriorem suum, nec despicit, sed reformidat, et per diversa eum suo circumfert labore. Uno momento homo longinqua obit, circumerrat distantia, tum equis singularibus, tum quadrigis triumphalibus.

 1135B 18. Et quoniam triumphales memoravi quadrigas, necesse est attexam iis currus Eliae, quibus per aera vectus est (IV Reg. II, 11); elephantorum, quibus homo victor assistens, cum sit postremus, priores regit. Sic quoque gubernator navis in puppi sedet, et totam navem gubernat. Unde puto illud non otiosum esse in Evangelio, quod Dominus Jesus in puppi dormiebat: denique excitatus imperavit vento et mari, et sedavit tempestatem (Matth. VIII, 24), ostendens ideo se novissimum venisse, quia gubernator venerit. Unde apostolus ait:  Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem. Sed non prius quod spiritale est, sed quod animale, deinde quod spiritale  (I Cor. XV, 45, 46); et addidit:  Primus homo de terra terrenus,   1135C   secundus homo de coelo coelestis (Ibid., 47).

19. Recte ergo novissimus quasi totius summa operis, quasi causa mundi, propter quem facta sunt omnia; quasi omnium habitator elementorum inter feras vivit, cum piscibus natat, super aves volat, conversatur cum angelis, terram inhabitat, et coelo militat, sulcat mare, aere pascitur, cultor soli, viator profundi, piscator in fluctibus, in aere auceps, in coelo haeres, Christi cohaeres. Haec secundum industriam (Rom. VIII, 17).

20. Accipe etiam quod supra hominis substantiam. Moyses in imo ambulavit mari (Exod. XIV, 29), in 976 summo apostoli (Joan. XXI, 8). Habacuc sine pennis volavit (Dan. XIV, 35). Elias in terra vicit, et in coelo triumphavit (IV Reg. II,  1135D 11). Vale, fili, et nos dilige; quia nos te diligimus.