True Christianity Part 60

8. To this work of the fifth day, belongs also that pa.s.sage of the Psalmist: "So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the s.h.i.+ps; there is that leviathan whom thou hast made to play therein." Ps. 104:25, 26.

9. As for the greatness of the sea, who can but admire the power of G.o.d, which, notwithstanding that so much water flows into the sea every day, and has, from the beginning, yet suffers not its waters to exceed their appointed quant.i.ty? And though its waves sometimes rage and swell, and lift themselves like mountains; yet are they quickly put at rest, and settled within their proper bounds. These are clear demonstrations of the mighty power of G.o.d.

10. Here too we may not improperly speak of the islands. Who can behold, without wonder, several large and populous countries, and entire kingdoms, lying in the midst of the sea, as if they had been planted there? Who can tell on what foundations they are built, and what it is that keeps them immovable in the midst of violent storms and tempests? Some of them, encompa.s.sed with vast rocks growing out of the sea, seem to be built and founded on them. Upon the whole, their fruitfulness, tillage, and the occasion and manner of their being peopled, are what we may rather admire than understand. So that the sea is as populous as the earth. For as the earth is much less than the sea, it is probable that G.o.d would not suffer the greatest part of the globe to be uninhabited, and therefore he planted it with islands: so that none of the miracles and blessings which he works in the sea, might escape the observation of mankind. Therefore, to these islanders also did he send the Gospel of truth, by his holy Apostles, "shaking both the sea and the dry land, after the Desire of all nations was come." Hag. 2:6, 7.

11. No less wonderful is the vast mult.i.tude of creatures that inhabit the sea; for some affirm that there is as great abundance and variety of them in the sea, as on the land. Who can behold without astonishment, prodigious shoals of fish rising from the depths of the sea, like a flock of sheep, and offering themselves to the use and necessities of mankind?

So that the sea is a great storehouse of G.o.d, out of which he feeds the greatest part of mankind, and out of which, too, he produces many other excellent works, such as pearls, amber, and coral.

12. I might here mention the many bold voyages that have been performed within the memory of us and our fathers, to the most distant parts of the East and West; and all this chiefly by the a.s.sistance of the magnet, which seems to have nothing in it either of beauty or use, and yet the greatest things are performed by it. By this the pilot steers his s.h.i.+p, and keeps his way in the pathless waters; and by constantly pointing to the pole, it guides the mariner to his intended port. Of these voyages, and of the islands, countries, people, and other useful discoveries, there are many volumes extant, to which I refer the reader.

13. The huge whales, mentioned by David (Ps. 104:26), give us a great idea of the mighty power of G.o.d. Of this G.o.d himself takes notice when he talks with Job: "His bones are as strong pieces of bra.s.s; his bones are like bars of iron. He is the chief of the ways of G.o.d. He drinketh up a river and hasteth not: he trusteth that he can draw up Jordan into his mouth. By his neesings a light doth s.h.i.+ne, and his eyes are like the eyelids of the morning. Out of his mouth go burning lamps, and sparks of fire leap out.

Out of his nostrils goeth smoke, and a flame goeth out of his mouth. When he raiseth up himself, the mighty are afraid; by reason of breakings they purify themselves. He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment." Job 40:18, 19, 23; 41:18-21, 25, 31.

14. Thus much for the greatness of the sea; which is a very striking ill.u.s.tration of the power of G.o.d. "Who hath measured the waters in the hollow of his hand?" saith Isaiah. Isa. 40:12. To which the Psalmist answers, "Whatsoever the Lord pleased, that did he in heaven and in the earth, in the seas and all deep places." Ps. 135:6. All that remains is, to praise, honor, and glorify the wisdom of G.o.d, which is so wonderfully manifested in the deep; the riches of his goodness in that vast variety of fishes, and other productions of the sea, for the use and benefit of man; and in a word, to adore and magnify him in all his works.

15. Let us consider how this doctrine of the sea may bring to our remembrance that twofold sea mentioned in Scripture: the sea of affliction and misery, and the sea of grace and comfort; the depths of misery, and the abyss of divine mercy. For what is this life and world of ours but a troublesome and tempestuous sea? As the sea is never at rest, but is perpetually ruffled with winds and waves, so is the life of man. Sometimes we fancy ourselves safe and out of danger, when suddenly a stormy wind arises, and the floods swell, to the great danger both of body and soul.

As the sea has its ebb and flow, so has the life of man. Hence we read that the Lord dries the sea, the waters of the great deep. Isa. 51:10; Jer. 31:35; Ps. 107:25. Moreover, as the freshest waters when they come into the sea grow salt, so all the pleasures, glories, honors, and riches of this mortal life, however sweet and pleasant at first, soon grow bitter and unsavory. And all that cleave to them, thereby forfeit the sweet consolations of heaven, and are drowned and overwhelmed in bitter fears and perplexing sorrows.

16. As the sea has many rocks and quicksands, on which vessels split and are lost, so in human life, many there are who split upon the rocks of covetousness, and run foul of the quicksands of worldly pleasures, and are lost to all eternity. As the sea, after some days, throws up the carca.s.ses that have been cast into it, so the world vomits us out, after it has entertained us a little while; so that it is our highest wisdom to look out betimes for a haven of salvation in the land of the living. As the mariner sails at random without his compa.s.s, and has no certain guide but his needle, which is continually pointing to the pole, so Jesus Christ is our loadstone, continually drawing our hearts towards him and heaven, that we may not float up and down at random, or be lost in the sea of this world. As the depth of the sea is unsearchable, according to Job, "Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?" (Job 38:16); so is our life an unsearchable abyss of misery and sorrow. Whence the Psalmist says, "Out of the depths have I cried unto thee, O Lord." Ps. 130:1. And, "Deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me."

Ps. 42:7. So that our life is nothing but a vast sea of calamity and sorrow.

17. To this abyss of misery and sin we must oppose the abyss of grace and consolation. And the first comfort is the boundless mercy of G.o.d, which is higher than the heavens, and deeper than the sea. Of this the prophet Micah speaks, "He will have compa.s.sion on us, and cast all our sins into the depths of the sea." Micah 7:19. As the Egyptians were drowned in the Red Sea (Exod. 14:28), so must all our sins be drowned and washed away in the blood of Christ. And though the abyss of our misery be ever so great, yet the merits of Jesus Christ are greater.

18. A second comfort is, the consideration of the many wonders that G.o.d has wrought in the water; and that the blessed Jesus a.s.sisted his disciples when they were in danger by sea. Matt. 8:26. He stretched out his hand to Peter when he was afraid of sinking. Matt. 14:31. So, at this day, he is never nearer to us, than when we are sinking in the floods of affliction; and we never so fully experience his presence and a.s.sistance, as when we are under the cross. "When thou pa.s.sest through the waters, I will be with thee; and through the rivers, they shall not overflow thee."

Isa. 43:2.

19. A third consolation is contained in these words of the prophet Zechariah: "It shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea." Zech. 14:8. So also the prophet Ezekiel (Ezekiel 47:8) saw a stream of water flowing out of the temple near the altar into the sea, healing and quickening everything that was touched by it. This signifies the fountain of grace and consolation opened by the Holy Spirit, by the preaching of the Gospel, whereby the bitter waters of affliction are to be refreshed and sweetened; so that the cross shall be no longer a Dead Sea, but a water of life, and a well of salvation. According as it is said, "In the mult.i.tude of my thoughts within me, thy comforts delight my soul." Ps.

94:19.

20. A fourth consolation against the stormy sea of this world, is contained in Psalm 65:7. "G.o.d stilleth the noise of the seas, the noise of their waves, and the tumult of the people." As if he had said, When all things threaten ruin and destruction, when wars rage, and desolation seems to be at hand; then can G.o.d easily still the waves. So did the blessed Jesus, Matt. 8:26. "The lord on high is mightier than the noise of many waters." Ps. 93:4.

Chapter VI.

Of The Living Creatures, The Work Of The Sixth Day.

_And out of the ground the Lord formed every beast of the field, and every fowl of the air; and brought them unto Adam, to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field._-GEN. 1:24; 2:19, 20.

Here Adam gave an ill.u.s.trious proof of the divine wisdom implanted in him by G.o.d, to the honor and praise of Him that gave it. He beheld His wisdom and goodness in the variety of his creatures; he considered the distinct forms, figures, proportions, and colors of them all; he distinctly viewed, and understood the nature of the living animals by the light of divine wisdom; and, upon a full survey of the properties of every creature, he gave them proper and significant names, expressing their several natures.

From this natural knowledge of all creatures, he called her that was made out of his rib, _Woman_, because she was taken out of man; afterward, _Eve_, as being "the mother of all living." Gen. 2:23; 3:20.

2. So, even at this day, G.o.d shows to us the natures and properties of all creatures in his holy Word, that we may thereby be led to praise and magnify the wisdom and goodness of Him that made them. Thus Job says (12:7, 8), "Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee." See also Chap. 39. He leads us, as it were, into every part of the brute creation, putting us in mind of the many wonders of divine power and mercy manifested in every one of them. So Jeremiah sends us "to the stork and the crane, the turtle, and the swallow, who know the appointed time of their coming." Jer. 8:7. Isaiah sends us "to the ox and the a.s.s, who know their master's crib" (Isa. 1:3); David and Job, "to the young ravens that call upon G.o.d" (Ps. 147:9; Job 38:41); David again, "to the deaf adder that stoppeth her ear" (Ps. 58:4); Isaiah, "to the c.o.c.katrice' eggs and vipers" (Isa. 59:5); Jeremiah, "to the sea monsters, that draw out the breast, and give suck to their young ones;" adding, "the daughter of my people is become cruel like the ostriches in the wilderness." Lam. 4:3. So the Song of Solomon speaks of the "young hart, the dove, and the foxes"

(Song of Solomon 2:9, 14, 15); David, "of the hart panting after the water-brooks" (Ps. 42:1); Solomon, "of the ant" (Prov. 6:6); David and Isaiah, "of the eagles." Ps. 103:5. "They that wait upon the Lord shall renew their strength," like the eagles. Isa. 40:31. Lastly, Habakkuk and Jeremiah speak of the wolves, leopards, and lions, sent to be executioners of divine vengeance. Hab. 1:8; Jer. 5:6.

3. So also in the New Testament, the blessed Jesus speaks of the sparrows, not one of which falleth to the ground without the knowledge of our heavenly Father. Matt. 10:29. Thus he speaks "of the wisdom of serpents, and the harmlessness of doves" (Matt. 10:16); of "the hen gathering her chickens under her wings" (Matt. 23:37); of "the eagles' following the carca.s.s" (Matt. 24:28); of "the dogs that eat the crumbs that fall from their masters' table." Matt. 15:27. So he describes his own sheep, with their several properties. John 10:27, 28. Lastly, he talks of the scorpion and serpent, which no father would give to his children when they ask for an egg or a fish. Luke 11:11, 12.

4. Here it may be considered why the blessed Jesus himself is compared to a lamb (Isa. 53:7), to express his exemplary meekness and patience. Why did the blessed Spirit light upon the Son of G.o.d in the form of a dove (Matt. 3:16), but because the mourning of a dove (Isa. 38:14) resembles the mourning of the spirit in the hearts of the faithful. Hence Hezekiah says of himself: "I did mourn as a dove." Isa. 38:14. Why had "the four living creatures the faces of a man, an ox, a lion, and an eagle"? Ezek.

1:10; Rev. 4:7. They express to us the four mediatorial offices of Christ: his incarnation, sacrifice, resurrection, and ascension.

5. Here also we may consider the wonderful providence of G.o.d, whereby he protects, sustains, and nourishes all his creatures. Thus in Psalm 65 David celebrates the paternal mercies of G.o.d towards all creatures. Again, "O Lord, thou preservest man and beast." Ps. 36:6. This consideration should strengthen our faith and secure our perseverance in prayer, under all the wants and necessities of soul and body. And whereas David mentions the word _flesh_, "to thee shall all flesh come" (Ps. 65:2); this seems to have a particular regard to our bodily wants and sufferings (as we are flesh and blood), such as hunger, cold, nakedness, etc.; and should, at the same time, put us in mind of our own vileness and corruption, which is frequently in Scripture expressed by the word _flesh_. Isa. 40:6. The prophet gives us further comfort, by adding, that there is no man so vile and contemptible as to be despised or forgotten before G.o.d. This is expressed to us in these words: "Thou who art the confidence of all the ends of the earth, and of them that are afar off upon the sea." Ps. 65:5.

As if he had said: So great is the love of G.o.d to mankind, that wheresoever they are, whether by land or sea, he still takes care to protect and defend them. And whereas he adds, "Thou makest the outgoings of the morning and evening to rejoice" (ver. 8); his meaning is, that, as G.o.d feeds and nourishes all creatures, so he comforts and refreshes them, too, according to the words of St. Paul, "filling our hearts with food and gladness." Acts 14:17. For it is no small blessing to feed upon his creatures with a cheerful mind, to begin the labors of the day with devout prayers and praises, and to conclude them with thanksgiving. Lastly, he a.s.signs the cause, in these words: "The river of G.o.d is full of water"

(ver. 9); that is, the fountain of divine bounty, mercy, and goodness, overflows to all his creatures, upon which our being and comforts entirely depend.

6. To this also may be referred that pa.s.sage of the Psalmist, "All wait upon thee, that thou mayest give them their meat in due season." Ps.

104:27. And not only so, but he represents also the brute creatures as sensible of this dependence upon G.o.d, "The young lions roar after their prey, and seek their meat from G.o.d" (Ps. 104:21); intimating thereby, that G.o.d, the Preserver of nature, is moved to pity and to a.s.sist the distresses and sufferings of every creature; and that the wants of every part of his creation, whether animate or inanimate, are a sort of silent prayer to the great author and preserver of their being. And this is called by St. Paul, "the earnest expectation of the creature." Rom. 8:19.

Here let us consider likewise what an infinite variety of creatures there are contained in the air, earth, and sea, and that G.o.d has mercifully provided for the comfortable subsistence of every one, in a way suitable to their proper natures. And if G.o.d takes such care of the meanest of his creatures, it would be wrong to imagine, that man, created in _his own image_, should be neglected or forgotten by him.

7. And since there are more creatures in the earth, air, and sea, than there are men in the whole world; and the providence of G.o.d is extended to the meanest and smallest of his creatures, how is it possible that man should be forgotten,-_man_, that lives, moves, and has his being in him; "for in him we live, and move, and have our being," saith St. Paul (Acts 17:28),-_man_, that is sustained by his power: for "he upholdeth all things by the word of his power" (Heb. 1:3)-_man_, whom he has made with his own hand; according to Isaiah 64:8. "O Lord, thou art our Father; we are the clay, and thou art the potter, and we all are the work of thy hand;"-_man_, whom he has redeemed by the blood of his only begotten Son, and sealed with his Holy Spirit? In a word, G.o.d can no more forget man, than he can forget Himself. So that we have all the reason in the world to depend upon him, that he will give us meat in due season.

8. The Psalmist goes on: "That thou givest them, they gather: thou openest thy hand, they are filled with good." Ps. 104:28. In these words is expressed that power, whereby the creatures are preserved. And this consists in a certain natural sagacity or instinct implanted in them by G.o.d, by which every one of them is prompted to look out, and procure such things as are proper for the support of life and being. And the pleasure which they receive in this exercise, is a sort of grat.i.tude and acknowledgment to G.o.d whom they seem to look upon and rejoice in, as their Maker, Preserver, and Benefactor.

9. Now if G.o.d takes so much care for the comfortable subsistence of all his creatures, we cannot think that he made man for perpetual anguish and sorrow, but must conclude that he is pleased to see us innocently cheerful in the fear of G.o.d. So, in Psalm 90:15, we are directed to pray, that G.o.d would make us glad according to the days wherein he afflicted us; and the years in which we saw evil. He promises his servants that they shall eat, drink, and rejoice (Isai. 65:13); and from the words of David, it plainly appears that he intends to feed his servants, not sparingly, but plentifully and bountifully; to which end, he maketh his paths drop fatness. Ps. 65:11. Experience itself also teaches us, that all creatures are so plentifully fed by G.o.d, that, at proper seasons, the birds of the air, the wild beasts of the forest, the cattle in the fields, and the fish of the sea, offer themselves, fattened and prepared, for the use and nourishment of man; and in that sense also "his paths drop fatness." So wonderful is the providence, so transcendent is the wisdom, so great is the concern of G.o.d, to provide for all the necessities of his children.

10. And then the Psalmist adds, "Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth." Ps. 104:29, 30. His meaning is, that the life of all creatures is nothing else but the breath of G.o.d. This quickening virtue and power of G.o.d, is that word by which all things were made. "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth." Ps. 33:6. And this word was not an empty sound, but became the life of all creatures, resting upon them as a principle of life and power; as St. Paul tells us, "the Lord upholdeth all things by the word of his power." Heb. 1:3. So that the life and being of all things as much depend on G.o.d, as the shadow of a tree does upon the substance.

11. Thus when G.o.d withdraws this word of life, or vital power, from the creatures, they immediately sink into their primitive nothingness. The whole world is full of G.o.d, "of whom, and through whom, and to whom are all things." Rom. 11:36. He is said to be "above all, and through all, and in us all" (Eph. 4:6): so that "the Lord is the strength of our life." Ps.

27:1; Deut. 30:20. For as men of sorrowful and distressed spirits perceive a true and vital power in the word of G.o.d; so there is in all creatures a sort of natural and vital power, which is nothing else but the _Word_ of Creation. By virtue of this Word also, all the creatures are blessed and do multiply. By this, the face of the earth is every year renewed by a succession of plants, fruits, and living creatures, as if there were a new world every year. "While the earth remaineth," saith G.o.d to Noah, "seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease." Gen. 8:22. By the same blessing, the world is preserved to this day.

12. This wonderful and universal Providence of G.o.d, consists chiefly in three things. First, in his _knowledge_. "Known unto G.o.d are all his works from the beginning of the world." Acts 15:18. By this infinite and incomprehensible wisdom, he knows, sees, and hears all things; therefore he is called in Scripture, "the G.o.d that liveth and seeth." Gen. 16:14 (margin). No creature is hidden from him, but all things are naked and open in his sight. Heb. 4:13. And he is called "the Living," not only because he himself liveth forever, but also because he is the life of all things.

13. The second head of divine Providence, is the fatherly _goodness_ of G.o.d (Matt. 6:26), by which He taketh care of all things: "He maketh his sun to rise on the evil, and on the good." Matt. 5:45. So, then, if his mercy be not only extended to the least, but even to the undeserving parts of his creation; how ungrateful are we, if we entertain any suspicions of so indulgent a Father. And if nothing be done upon earth but by his appointment and direction, we may hence learn to submit with patience to everything that befalls us, without repining or murmuring against G.o.d; firmly believing that he careth for us, and by his unsearchable wisdom ordereth all things for our good and his own glory. On the other hand, if he take from us our riches, honors, health, and other worldly blessings, we must resign them with cheerfulness, and say with Job, "The Lord gave, and the Lord hath taken away." Job 1:21. That good man gave thanks to G.o.d for his adversity, as well as for his prosperity; and the former very often proves the greater blessing of the two.

14. The third head of G.o.d's universal providence over all his creatures is, his _omnipotence_. By this he is always present to his creatures, governing and preserving them; by this he governs the hearts of all men, and turneth them which way he pleases. Ps. 33:15. Whence it follows, that in all our thoughts, words, and actions, we ought to have a lively and devout sense of the divine omnipresence, and dread to do anything that is hateful in his sight. For as is the clay in the hand of the potter, so are men in the hand of G.o.d, even as we read in Jeremiah, "Arise and go down to the potter's house: and I went down, and behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter; so he made it again another vessel, etc." Jer. 18:2. The prophet intimates thereby that G.o.d, who afflicteth and breaketh us to pieces, can also heal and restore us again.

15. Moreover, as we are a.s.sured that G.o.d is everywhere present, and preserves and governs everything, it follows that he is so careful of his own servants, that not a hair of their heads can fall to the ground (Matt.

10:30; Luke 21:18; Acts 27:34) without his permission; and that he preserveth and keepeth us in the midst of our enemies, as we have it frequently expressed in the Psalms. Ps. 23:4; 27:1; 121:5. So when we are in distress, and there are no apparent hopes of relief, we should support ourselves with this consideration: that the Lord himself, "great in counsel, and mighty in work" (Jer. 32:19), who laid our cross upon us, can easily lighten it, or strengthen us to bear it. Let us "commit our way unto the Lord" (Ps. 37:5), like Abraham, who was ready to offer up his only son, without questioning how G.o.d could perform his promise to him, but cast all his care upon G.o.d. Gen. 22:8; Rom. 4:18; Heb. 11:19.

16. And then, the consideration of G.o.d's providence raises in us faith, hope, and patience, of which we have examples in Job, David, and Christ himself. The blessed Jesus, knowing that he was appointed by G.o.d to die, preserved his meekness and patience all the days of his life, yea, even in the very agonies of death. Phil. 2:8. Thus David patiently endured banishment for years, attended with injuries, reproaches, poverty, and contempt; knowing a.s.suredly that it was G.o.d that laid it upon him. This makes him cry out, "Thou, O Lord, art a s.h.i.+eld for me; my glory, and the lifter up of mine head." Ps. 3:3. To which may be referred that pa.s.sage, "The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up." 1 Sam. 2:6, 7.

17. But before we conclude this subject, we must say something particularly of man, the crown and masterpiece of the creation, of his excellence and prerogatives, which must be very great, forasmuch as G.o.d himself has declared, that "his delights are with the sons of men." Prov.

8:31. For if all things were created for the use of man, and he is the end of this visible creation, it follows that he is the perfection of it.

Reason itself convinces us, that whatsoever is the end and perfection of all things, must be more excellent than all others. So, then, all the beauty of fountains, fields, flowers, trees, fruits, and woods, yea, and all the glittering brightness of heaven, the sun, moon, and stars, are not to be compared with, the native and original excellence of man, for whose sake and benefit they were all created. For as Solomon in all his glory was not to be compared with the flowers of the field (Matt. 6:29); so the excellence of man, especially as to his soul, far transcends not only the external glory of Solomon, but all the beauties of this lower world, yea, and of the sun itself.

18. And as for the soul, we may judge of its excellency and beauty by the form and comeliness of the body which G.o.d has prepared for its reception and residence. He provided a comely mansion for so excellent a guest. So, if we should see the spotless beauty of the original human body, we should easily judge of the beauty of its divine inhabitant. Even now, in this corrupt and depraved state of nature, we see what attractive charms there are in beauty. Moreover, we may judge yet farther of the beauty of human nature, by the glories of the place in which G.o.d at first placed man; which was _Paradise_ itself, a garden full of joy and celestial pleasures, infinitely exceeding all the glory and beauty of the present world. For if the place were so glorious, what must the owner of it be, for whose sake it was created?

19. Another great argument of the dignity of human nature is, that the angels themselves are appointed to minister unto us (Heb. 1:14); and that we were created, as it were, by a particular decree of the ever-blessed Trinity. "Let us make man," saith G.o.d, "in our image, after our likeness."

Gen. 1:26. So that how great soever our dignity may be, by that singular decree and counsel by which we were made, yet that which arises from the image of G.o.d, in which we were created, is much greater. Therefore, when he created the sun, moon, and all the host of heaven, he but spake the word, and they were made. But when he was about to make man, the greatest and n.o.blest of all his works, he ushers it in with a kind of solemnity, saying, "Let us make man." How wonderful is that counsel! How solemn is that decree! How transcendent is the dignity of human nature!

20. For though the sun, moon, and stars, and all the lower world, were made with wonderful wisdom and power; yet that deliberation does not seem to have been used there as in the creation of _man_; forasmuch as in him, the glory and majesty of G.o.d were more particularly and gloriously to be manifested. All the other creatures bear upon them certain marks and signatures of divine goodness and power, but man is the very image and likeness of G.o.d. For it is not said, Let us make man in the image of the sun, or of the moon, or of the angels; but "in our likeness," that our own image may be clearly represented in him.

21. Consider, therefore, the beauty and dignity of thy soul, which is created in the image and likeness of G.o.d, so that the glories of the divine majesty are, in a certain proportion, transferred to thee. How much reason have we then to avoid all impurity and uncleanness, that we defile not the beauty of the divine image. For if we are thereby exalted to the highest glory and honor that our nature is capable of, how unworthy and ungrateful would it be, to pollute it by any uncleanness, and so forfeit that glory which G.o.d has bestowed on us.

22. How highly is a picture or statue prized, that is well executed by an eminent hand! Could such a picture or statue be endued with understanding, how would it esteem its maker, and take all opportunities of showing its own grat.i.tude, and its maker's glory! How senseless then, how ungrateful is man, to forget the hand that formed him! to despise that excellent beauty with which his Maker endued him! to pollute it with all kinds of impurity! Plato, himself, a pagan, has told us, that "the beauty of the soul consists in virtue and piety." But did we only consider the union of our souls with G.o.d and Christ, the righteousness of Christ wherewith our souls are clothed, as with a garment of glory and immortality (Isa.

61:10), we should more easily understand what the true and inward beauty of our souls is, which depends entirely upon that of Jesus Christ. And if it be so, who can question but that the soul is most exquisitely beautiful, since it derives its beauty from Him who is beauty itself?