happily or luckily for the advantage of that part of mankind; but surely this great volume, or system, which is always open, and exposed to the view of all, is admirably adapted to the instruction both of the vulgar and the wise; so that Chrysostom had good reason to call it, "The great book for the learned and unlearned."* And the saying of St. Basil is very much to the purpose: "From the beauty of those things which are obvious to the eyes of all, we acknowledge that his inexpressible beauty excels that of all the creatures; and from the magnitude of those sensible bodies that surround us, we conclude the infinite and immense goodness of their Creator, whose plenitude of power exceeds all thought, as well as expression."+ For this very end, it evidently appears, all things were made, and we are the only visible beings that are capable of this contemplation: "The world, says St. Basil, is a school, or seminary, very proper for the instruction of rational souls in the knowledge of God."+ We have also the angels, those ministers of fire, to be spectators with us on this theatre. But will any of us venture to conjecture what they felt, and what admiration seized them, when they beheld those new kinds of creatures rising into being, and those unexpected scenes, that were successively added to the preceding ones, on each of the six days of that first remarkable week, "When he laid the foundations of the earth, and placed the corner stone thereof; when the morning stars sang together, and all the sons of God shouted for joy ||?" very great to be sure; but the first produc tion or creation of all things, is a vast miracle, and makes it easy to believe all the rest ; so that, after it, nothing ought to excite our wonder."* LECTURE XII. Of the Creation of MAN. 66 to be a THIS great theatre being built, besides those spectators which had been but lately placed in the higher seats, it pleased the Supreme Creator and Lord to have another company below, as it were in the area. These he called forth into being by creation, and man was introduced into this area, spectator of him and of his works; yet not a spectator only, but also to be the interpreter of them."+ Nor yet was man placed therein merely to be a spectator and an interpreter; but also, in a great measure, to be possessor and lord thereof; or, as it were, the Creator's "substitute," in a spacious and convenient house ready built, and stored with all sorts of useful furniture. Now, that man himself is a grand and noble piece of workmanship, appears even from this circumstance, that the most wise operator, when he was going to create him, thought fit to preface his design with these words, "Let us make man. So that he was created, not merely by a word of command like the rest of the creatures, but by a consultation of the blessed Trinity."|| But O the stupidity of mankind! All those stupendous objects are daily around us : but because they are constantly exposed to our view, they never affect our minds: so And, indeed, man is a wonderful composinatural is it for us to admire new, rather than tion, the conjunction of heaven and earth; grand objects. Therefore the vast multitude" The breath of God, and the dust of the of stars which diversify the beauty of this ground;" the bond of union between the immense body, does not call the people toge-visible and invisible world, and truly a ther; but when any change happens therein," world in miniature, a kind of mixed world, the eyes of all are fixed upon the heavens. nearly related to the other two."§ Nor is "Nobody looks at the sun, but when he is he only a lively epitome and representation obscured; nobody observes the moon, but of the greater world, but also dignified with when she is eclipsed; then nature seems to the image of his great Creator. be in danger, then vain superstition is alarm- the heavens and the earth, the sea and the ed, and every one is afraid for himself." stars, and then all sorts of living creatures ; "But surely," says St. Bernard, concerning but, in the words of the poet, 66 a more dithe sun and moon, "these are great miracles, vine creature, and more capable of elevated sentiments, was yet wanting, and one that * Βιβλίον μεγιστον και ιδιώταις και σοφοίς. * Εκ του κάλλους των όρωμένων τον ύπερκαλον εννεωμεθα και εκ του μεγέθους των αισθητων τούτων και περιγράττων σωμάτων αναλογιζώμεθα απειρον και ὑπερμεγέθη και πασαν διανοιαν εν TO TARUH TYS INUTOU duraμis UTCαorta. Alex. Hom. i. # Ο κόσμος ψυχων λογικών διδασκαλείον και της θεογνωσίας παιδευτήριον. Ibid. Jeb xxxviii. 6, 7. § Sol spectatorem, nisi cum deficit non habet; nemo observat lunam nisi laborantem; tunc orbes conclamant, tune pro se quisque, superstitione vana, trepidat. SEN. He made miraculum autem immensuun est ipsa prima omnium Magna sunt hæc miracula, magna nimis ita est; productio, seu creatio, que miraculorum omnium adeo facilem fidem facit, ut post eam nihil sit mirum. † Ως θεατην τε αυτού και των αυτού έργων, και ου μονον θέα την αλλά και εξηγητην. Arrian. • Υποκαταστατον. Faciamus hominem. Ut non solo jubentis sermone sicut reliqua, sed consilio sanctæ Trinitatis conditus sit. Arnob. § Μικροκοσμος, μικτος τις κοσμος, συγγενής των δυο zor. Greg. Nyss. could rule over the rest; therefore man was born, &c."* The rest of the creatures, according to the observation of the schoolmen, which is not amiss, had the impression of the Divine foot stamped upon them, but not the image of the Deity. These he created, and, reviewing them, found them to be good, yet he did not rest in them; but, upon the creation of man, the sabbath immediately followed. He made man, and then rested, having a creature capable of knowing that he was his Creator, one that could worship him, and celebrate his sabbath; whose sins, if he should commit any, he might forgive, and send, clothed with human nature, his only-begotten Son, "in whom he is absolutely well pleased," and over whom, as the person that fulfilled his good pleasure, he rejoices for ever, to redeem his favourite creature. By the production of man, the supreme Creator exhibited himself in the most admirable light, and, at the same time, had a creature capable of admiring and loving him; and, as St. Ambrose observes, "one that was under obligation to love his Creator the more ardently, the more wonderfully he perceived himself to be made."+ "And man," says the same author, "was made a two-footed animal, that he might be, as it were, one of the inhabitants of the air, that he might aspire at high things, and fly with the wings of sublime thoughts."+ And, indeed, the structure of man is an instance of wonderful art and ingenuity, whether you consider the symmetry of his whole fabric taken together, or all his parts and members separately. Gregory Nyssen speaks very much to the purpose, when he says, "The frame of man is awful, and hard to be explained, and contains in it a lively representation of many of the hidden mysteries of God." How wonderful is even the structure of his body, which, after all, is but the earthen case of his soul! Accordingly it is in the Chaldaic language called Nidne, which signifies a sheath. How far does the workmanship exceed the materials! And how justly may we say, "What a glorious creature, out of the meanest elements !"§ The Psalmist's mind seems to have dwelt upon this meditation, till he was quite lost in it: "How fearfully," says he, "and wonderfully am I made!" And that celebrated physician who studied nature with such unwearied application, in his book upon the * Sanctius his animal, mentisque capacius altæ, Deerat adhuc, et quod dominari in cetera posset, Natus homo est. Ovid. 1 Met. + Et quidem tanto ardentius amaret Conditorem, quanto mirabilius se ab eo conditum intelligeret. structure of the human body, in which, after ever, are most full upon this subject, parti- θρωπος : Το επίκερον ζωον, το μυρίοις παθεσιν ὑποκειμενον, † Μεγα ο ανθρωτες και τίμιον. Αλλά πως μέγα ὁ αν Et factus est homo bipes, ut sit unus quasi de voτο εκ γεννήσεως εις γκρας μυρίων κακών έσμου εξαντλούν. latilibus, qui alta visu petat, et quodam remigio volitet | Περιού είπηται Κυριό, τις ἐστιν ὁ ἄνθρωτες, ότι μιμνήσκη αυτού; &c. Αλλα και την τοιαύτην διαπορησιν έλυσιν sublimum cogitationum. Η "Η του ανθρωπου κατασκευή φοβερα τις και δυσερμην. ιστορια της γεννησεως του ανθρώπου αναγνωσθείσα, δι' εντός και πολλα και αποκρυφα εν αυτή μυστηρία Θεου εξεικωνίζουσα. 5. Οίος εξ εις. ii. * Ουχ ή γη αυτομάτως ώστες τους τέττιγας εξέβρασε, αλλ' ουκ είτε τους και τόδε ποιησαι λειτουργικαίς δύναμ Πεσιν, αλλ' ίδια χειρι φιλοτεχνεί γην έλαβεν. his original and pure nature, we ought, for are "Purity," says Nyssen, "absence of the strongest reasons, to speak more honoura- evil, understanding, and speech."* For bly of him, than of any other part of the vi- even the eternal Son, and the wisdom of the sible world; yet, if we view him, "in his Father, seems to be intended by the philosopresent circumstances,' no part of the crea-phers under the term of the creating mind ;+ tion, to be sure, deserves to be lamented in and by the divine apostle John, he is called more mournful strains. the Word: to these we have very good ground to add charity, as nothing can be named that renders man liker to God; for "God is love, and the fountain of it."|| It is true, charity is a valuable disposition of the mind, but it also discovers itself in the frame of the human body; for man was made quite defenceless, having neither horns, A great many have also amused them-claws, nor sting, but naked and harmless, selves with too whimsical conjectures and and, as it were, entirely formed for meekness, fancies, and endeavoured to discover, by very peace, and charity. But what words can express, what thought can comprehend, the dignity and powers of that heavenly soul that inhabits this earthly body, and that divine image that is stamped upon it? The philosophers of all ages and nations have been inquiring into the nature of it, and have not yet found it out. different methods, a figure of the blessed The same author, speaking of the image Trinity in the faculties of the soul. Nor of God on man, expresses himself as follows: was Methodius satisfied with finding a re-." Wherefore, that you may be like God, expresentation of this mystery in the soul of ercise liberality and beneficence, study to be every particular man, but also imagined he innocent, avoid every crime, subdue all the had discovered it in the three first persons of motions of sin-conquer all the beasts that the human race, namely, Adam, Eve, and are within you. What, you will say, have their first-born son, because in them he found I beasts within me? Yes, you have beasts, unbegotten, begotten, and proceeding, as al- and a vast number of them. And, that you so unity of nature, and the origination of all may not think I intend to insult you, is anger mankind. But not to insist upon these, it an inconsiderable beast when it barks in your is certain, the rational, or intellectual, and heart? What is deceit, when it lies hid in immortal soul, so long as it retained its ori- a cunning mind; is it not a fox? Is not ginal purity, was adorned with the lively and the man who is furiously bent upon calumny, refulgent image of the Father of spirits, its a scorpion? Is not the person who is eagereternal Creator; but afterwards, when it be-ly set on resentment and revenge, a most came polluted and stained with sin, this venomous viper? What do you say of a image, though not immediately quite ruined, covetous man; is he not a ravenous wolf? was, however, miserably obscured and defac- And is not the luxurious man, as the proed. It is true, the beautiful and erect frame phet expresses it, a neighing horse? Nay, of the human body, which gives it an advan- there is no wild beast but is found within us; tage over all other creatures, and some other and do you consider yourself as Lord and external graces that man possesses, may pos- Prince of the wild beasts, because you comsibly be some reflected rays of the Divine ex-mand those that are without, though you cellence; but I should hardly call them the never think of subduing, or setting bounds image of God: as St. Ambrose well ob- to those that are within you? What advanserves, "How can flesh, which is but earth, be said to be made after the image of God, in whom there is no earth at all! And shall we be said to be like God, because we are of a higher rank than sheep and dogs ?"+ tage have you by your reason, which enables you to overcome lions, if, after all, you yourself are overcome by anger? To what purpose do you rule over the birds, and catch them with gins, if you yourself, with the inThe dominion over the rest of the crea- constancy of a bird, are hurried hither and tures which man enjoys, is a kind of faint thither, and, sometimes flying high, are enshadow of the absolute and unlimited sway snared by pride, sometimes brought down, of the supreme Majesty of heaven and earth. and caught by pleasure? But as it is I dare not, however, venture to say, it is that shameful for him who rules over nations, to image of which we are speaking; but, as be a slave at home, and for the man who sits those who draw the picture of a king, after at the helm of the state, to be meanly sublaying down the lineaments of the face and jected to the beck of a contemptible harlot, body, use to add the purple robe, and other or even of an imperious wife; will it not be, ensigns of royalty, this dominion may cer- in like manner, disgraceful for you who extainly supply the place of these, with regard ercise dominion over the beasts that are withto this image of God on man. But the live-out you, to be subject to a great many, and ly colours in which the image itself is drawn, Οίος νυν βροτος εστιν. + Caro terra est: qui dicatur ad imaginem Dei facta, cum in Deo terra non sit? Et an co Dei similes dicemur, quia damulis atque ovibus celsiores sumus? * Καθαρότης, κακου αλλοτρίωσις, νους, και λογος. Η Δημιουργού. * Θεοειδέστερον. Η Αγατη ο Θίος, και αγαπης πηγή. those of the worst sort, that roar and domineer in your distempered mind ?" LECTURE XIII. Of Providence. I shall, last of all, here subjoin, what some of the ancients have observed, namely, that the nature of the human soul, as it lies hid THE doctrines we have been handling, out of sight, and to us quite unknown, bears are the great supports of faith, piety, and the an evident resemblance to that of God, who whole of religion; wherefore it is most just, is himself unsearchable and past finding that the zeal and care of the scholars should out. + concur with that of their teachers, to have But when we have well considered all these them well secured in the mind and affections: things, and the many other thoughts of this "For a weak foundation," as the lawyers kind, that may occur; may we not cry out, observe, "is the ruin of the work." There how surprising and shocking is the madness are two principal pillars, and, as it were, the and folly of mankind; the far greater part Jachin and Boaz of the living temples of whereof, as if they had quite forgot their ori- God, which the apostle to the Hebrews lays ginal and native dignity, disparage them down in these words: "He that cometh to selves so far as to pursue the meanest objects, God," (under which expression is compreand shamefully plunge themselves in mud! hended every devout affection, and every act The words of Epictetus are divine, and of religious worship,) "must believe that have a wonderful savour of piety: "You go GOD is, and that he is a rewarder of them to the city of Olympia," says he, "to see that diligently seek him." some of the works of Phidias; but you have "That God is," not only implies that he is no ambition to convene, in order to under- eternal and self-existent; but also, that he stand and look at those works which may be is, to all other beings, the spring and foun. seen without travelling at all. Will you tain of what they are, and what they have, never understand what you are, nor why you and, consequently, that he is the wise and were brought into the world; nor, finally, powerful Creator of angels and men, and even what that is which you have now an oppor- of the whole universe; this is the first partunity to view and contemplate ?" And ticular, "that God is." The second, "That in another place, "For if we were wise, what he is a rewarder of them that diligently seek have we else to do, both in public and in him," ascertains the providence and governprivate, but to praise and celebrate the Deity, ment of God, exemplified in its most emiand to return our thanks to him? Ought nent effect, with regard to mankind. For we not, while we are digging, ploughing, and providence extends further than this, and eating, to sing to God this hymn-Great is comprehends in it a constant preservation the Lord, who has provided us with these and support of all things visible and invisible, whether in heaven or earth, and the soAs for you, young gentlemen, I would vereign government and disposal of them. have you to be sensible of the honour and Mechanics, when they have completed houses, dignity of your original state, and to be deep-ships, and other works they have been enly impressed with the indignity and disgrace gaged in, leave them to take their fate in of your nature, now fallen and vitiated, and the world, and, for the most part, give themdwell particularly upon the contemplation of selves no further trouble about the accidents it. Suffer not the great honour and dignity that may befal them. But the Supreme Arof the human race, which is to know the chitect and wise Creator, never forsakes the eternal and invisible God, to acknowledge work of his hands, but keeps his arms conhim, love him, and worship him, to decay tinually about it, to preserve it; sits at the and die away within you: this, alas! is the helm to rule and govern it; is himself in way of the far greater part of the world; but every part of it, and fills the whole with his do you live in continual remembrance of your presence. So great a fabric could not possioriginal, and assert your claim to heaven, as bly stand, without some guardian and ruler; being originally from it, and soon to return nor can this be any other than the Creator to it again. necessaries of life ?" &c. himself: for who can pay a greater regard to it, support it more effectually, or govern it with greater wisdom, than he who made it ? Nothing can be more perfect than God, therefore it is necessary the world should be governed by him," says Cicero. And, "they who take away Providence, though they acknowledge Gop in words, in fact deny him.” * Debile enim fundamentum fallit opus. Nihil Deo præstantius, ab eo igitur regi necesse + Qui Providentiam negant, verbis licet Deum ponunt, reipsa tollunt. est. If we believe that all things were produc- Psalmist's admiration, and made him cry ed out of nothing; the consequence is, that out with wonder and astonishment, "Such by the same powerful hand that created them, knowledge is too wonderful for me; it is they must be preserved and supported, to high, I cannot attain unto it !"* keep them from falling back into their pri- 2dly, He not only knows all things, and mitive nothing. It must be also owned, that, takes notice of them, but he also rules and by the same powerful hand, the regular mo- governs them: "He hath done whatever he tions of the stars, the contexture of the ele-pleased in the heavens and the earth," says mentary world, the various kinds of creatures, the Psalmist: and, "He worketh all and the uninterrupted succession of their things," says the apostle, "according to the generations, are continued and preserved. counsel of his own will :" he does all things Nor is Divine Providence to be confined according to his pleasure, but that pleasure within the heavens, or in the lower world re- is influenced by his reason; all things abstrained to the care of generals, in opposition solutely, but yet all things with the greatest to individuals; although the Peripatetic justice, sanctity, and prudence. school inclined too much to this opinion, He views and governs the actions of man and even the master of that school, Aristotle in a particular manner; he hath given him himself, in his often quoted book, if it really a law; he hath proposed rewards, and anbe his, De Mundo. For, that Providence nexed punishments to enforce it, and engage extends to all things in this lower globe, man's obedience. And having discovered, from the highest to the lowest, and compre- as it were, an extraordinary concern about hends within its sphere particular, as well as him, when he made him, as we have observgeneral things, the least as well as the great- ed upon the words, "Let us make man ;" est, is confirmed not only by the doctrine of in like manner, he still continues to mainthe Sacred Scripture, but also by the testi- tain an uncommon good-will towards him; mony of all sound philosophy. and, so to speak, an anxious concern about Therefore, in maintaining the doctrine of him: so that one of the ancients most justProvidence, we affirm, 1st, That the Eternal ly called man, "God's favourite creature." Mind has an absolute and perfect knowledge And he spoke much to the purpose, who of all things in general, and every single one said, "God is neither a lover of horses, nor in particular; nor does he see only those of birds, but of mankind."+ With regard to that are actually present, as they appear in the justice of the supreme government of their order upon the stage of the world; but Providence, we meet with a great deal, even at one view comprehends "all that are past, in the ancient poets. as well as to come, as if they were all actu- "O father Jove," says Eschylus, "thou ally present before him." This the ancient reignest in heaven, thou takest notice of the philosopher Thales is said to have asserted rash and wicked actions of gods and men. expressly, even with regard to the hidden Thy care even extends to the wild beasts; motions and most secret thoughts of the hu- thou observest the wrongs done them, and man mind; for being asked, "If any one securest their privileges."+ that does evil, can conceal it from God,""Though justice," says Euripides, he answered, (6 "No, not even his evil comes late, it is still justice; it lies hid, thoughts."+ "Nothing is left unprovid- as it were, in ambush, till it finds an oppored for," says St. Basil, "nothing is over-tunity to inflict due punishment upon the looked by God; his watchful eye sees all wicked man."|| things; he is present every where, to give "Dost thou think," says Eschylus, "to salvation to all." Epictetus has also some get the better of the Divine knowledge, and very divine thoughts upon this subject.§ that justice stands at a distance from the huAnd here, was any one to reflect serious-man race? She is near at hand, and sees ly on the vast number of affairs that are con- without being seen; she knows who ought stantly in agitation in one province, or even to be punished; but when she will suddenin one city, the many political schemes and ly fall upon the wicked, that thou knowest projects, the multiplicity of law matters, the still greater number of family affairs, and all the particulars comprehended under so many general heads, he would be amazed and overpowered with the thoughts of a knowledge so incomprehensively extensive. This was the very thought which excited the divine not."S "The weight of justice," says the same Psalm cxxxix. 6. † Ο Θεός ου φιλιππος, ουδε φιλοςοις, αλλα φιλανθρωπης. | Δίκα του δικα χρονιος. Την ασέβη βροτων § Δοκεις τα θέων ξύνητα νίκησαν ποτέ Και την δίκην του μακς αποικεσθαι βρόπων ; Η δ' εγγύς εστιν ουχ όρωμένη δ' όρα Ον χρη κολάζειν τ' οίδεν. Αλλ' ουκ οίσθα συ |