True Christianity Part 61

23. To this belongs that pa.s.sage of the prophet Ezekiel, "Thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness which I had put upon thee, saith the Lord G.o.d." Ezek. 16: 14.

If children partake of the beauty of their parents according to the flesh; it is reasonable to believe, that our souls, by spiritual regeneration, receive a spiritual beauty from G.o.d. Moreover, it cannot be doubted that they are the most beautiful of all creatures, since the Son of G.o.d himself does not disdain to betroth himself unto them, and to adorn them with his own light and beauty. Upon this account, the faithful soul is called, "a king's daughter, all glorious within, whose clothing is of wrought gold."

Ps. 45:15. If a plebeian woman be enn.o.bled by marriage with a husband of quality, can we doubt but that the faithful soul, by being married to the most n.o.ble and beautiful spouse, shall also partake, in a high degree, of His beauty and glory. Upon this Irenaeus has a fine thought. He says, that "the glory of man is G.o.d, but the receptacle of all the operations of divine wisdom and goodness, is man."

24. Lastly, as it is beyond all controversy, that the most high G.o.d particularly delights to dwell in the soul of man; that he has sanctified it to be the temple of the Holy Ghost, the habitation of the Father, and the bride-chamber of the most beautiful spouse, the Lord Jesus Christ, we may therefore conclude that the soul is the most beautiful of all creatures. And as Ezekiel tells us that "our soul is perfected by the comeliness of G.o.d" (Ezek. 16:14); how great must that beauty, how rich must that attire, how transcendent must those ornaments be, which so great and n.o.ble a spouse can bestow upon the bride which he has prepared for himself? O how wonderful is this grace! How incredible is the beauty which G.o.d bestows upon human souls! Could it but be seen by mortal eyes, it must charm the most stupid beholder. And this beauty increases every day by our prayers, and devout approaches to G.o.d. So that "we are changed from glory to glory, as by the Spirit of the Lord." 2 Cor. 3:18. For if the face of Moses, after conversing a few days with G.o.d, shone with the brightness of divine glory (Exod. 34:35); how much more shall our souls, by the same conversation, be enlightened and beautified with higher degrees of light and glory?-Of this subject we shall speak more fully in Part II, of this Fourth Book, which refers to man in particular.

Part II.

Treating Specially Of Man.

Chapter I.

G.o.d, An Infinite And Eternal Being.

_Ah, Lord G.o.d! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee._-_The Great, the Mighty G.o.d, the Lord of hosts, is his name; great in counsel, and mighty in work._-JER. 32:17-19.

G.o.d is the origin of the life and being of all creatures: whence it follows, that he was before all creatures, both an eternal Being, and eternal Life itself; otherwise he could not have given life and being to his creatures. But the infinity of G.o.d yet more plainly appears from the mind and thoughts of man. For as the mind of man can in a moment run through the whole circle of heaven, and comprehend in imagination all the creatures of the universe; it follows, that G.o.d who made him, comprehends all these things in a more perfect manner, and by consequence must be infinite.

2. All the attributes of G.o.d are essential to him. As therefore he is infinite, so are his essence and life also infinite. For essence and life are inseparable from him. Moreover, as he has endued the soul of man with wisdom and understanding, it follows that the understanding and wisdom of G.o.d must be infinite. For whatsoever is in G.o.d, is essentially and eternally in him. And as the unity of the divine nature is so perfect that his wisdom cannot be separated from his essence and life, it follows that both are alike infinite and eternal.

3. But if the wisdom of G.o.d be eternal and infinite, it will follow that He knoweth all things from eternity. Moreover, as his essence is unchangeable, equally filling all places; so his understanding does not proceed by way of rational connection, or discursive operation from one idea to another. He knoweth and understandeth all things in an instant, and to him there is nothing past or to come, but the whole circle of eternity is present to him. For as G.o.d stands in need of no creature to add anything to the perfection of his being, so neither does he need any creature with respect to his understanding. And as he is G.o.d, independently of all creatures; so he penetrates and comprehends all things in himself. So that the sands of the sea, and the drops of the rain, and eternity, are alike known to him. And not so much as a bird of the air, or a hair of our heads, can fall to the ground without him. Matt.

10:29, 30. He knoweth the days of the world, every hour and moment of time, with its several periods and revolutions; nor is anything under the heavens hidden from him. For as by his infinite power he created all things, so by his infinite wisdom he understands and comprehends all things; even the most secret thoughts of man. Ps. 139:2, &c.

4. Moreover, as his essence, life, and wisdom, so also his power is infinite, and all are equally incapable of any addition or diminution.

Lastly, forasmuch as no creature can oppose or set bounds to his power, therefore, he is Almighty. All which must necessarily be, forasmuch as his essence, life, wisdom, and power, are inseparable.

Chapter II.

G.o.d, The Supreme Good.

_For of him, and through him, and to him, are all things._-ROM.

11:36.

As He must be the chief and only good, in whom all good things are contained; it follows that glory and praise belong to G.o.d alone, because from him, and by him, and for him, are all things.

2. All the goodness that is found scattered up and down among the creatures, is in a most perfect and excellent manner and degree contained in him. So that whosoever turns himself to the creatures, and cleaves unto them, will always find himself poor, needy, and distressed: whilst he that turneth unto G.o.d with his whole heart, pursues the chief and most perfect good, and shall be blessed in the enjoyment of it: ever rich, ever at ease, ever blessed in the fruition of his G.o.d. By this it appears that perfect happiness is not to be found in the enjoyment of the creatures, and that they who fix their hearts and desires on the world, can expect nothing but anguish, disquiet, and disappointments, both in life and in death; for they have not that chief good, which alone can satisfy and make happy the soul of man.

Chapter III.

Man, The Most n.o.ble Of All Creatures, And Made For The Service Of G.o.d.

_Know ye that the Lord he is G.o.d: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture._-PS. 100:3.

All the creatures, in their several kinds and orders, were created by G.o.d for the use and benefit of man. Thus we see corn and pasture produced, these feeding the living creatures, and all serving for food to mankind.

One a.s.sists another, the higher wheel setting the lower in motion, and all in a wonderful harmony concurring to one great end, which is the use and benefit of man.

2. Now, if all this be for his sake, he is certainly more n.o.ble than they all; and hence he should learn what dependence he has upon G.o.d, and what duty and service he owes to Him who has appointed all the creatures, in their order, to minister to his necessities.

3. And, as all the creatures seem to aim at no other end than the use and service of man, and seem to rest and be satisfied in obtaining that end; so ought man likewise to show the same diligence and faithfulness in the service of G.o.d, that the creatures show to him. All his works and labors ought to be directed to this one end, namely, to accomplish the will of G.o.d, and do nothing but that which is well-pleasing in his sight. For as all things are incessantly employed in serving man, the n.o.blest of all creatures, so there is all the reason in the world that he should be as constant and a.s.siduous in the service of G.o.d, who is perfection itself, and to whom alone he is indebted for that superiority which he has over the rest of the creatures.

Chapter IV.

G.o.d Made Man In His Own Image, In Order That He Might Delight In Him.

_My delights were with the sons of men._-PROV. 8:31.-_The Lord shall rejoice in his works._-PS. 104:31.

Every artist has a love for the works of his own hands, and that induces him to take so much pains about them. "G.o.d saw every thing that he had made, and, behold, it was very good." Gen. 1:31. But if he took so much delight in the general survey of his works, how much greater pleasure must he take in man, whom he created after his own image.

2. For the more anything resembles ourselves, the more tenderly do we love it. A father has a stronger affection for his son, who partakes of his own nature, than for a house which he himself has builded, though ever so exact and regular in itself.

3. Moreover, as G.o.d takes pleasure in a creature made to resemble himself, therefore, it was necessary, that after the other creatures were formed, he should create man in his own image, in whom he might rest and delight himself. And as similitude is the foundation of friends.h.i.+p and society, and everything naturally a.s.sociates with its like, it follows that G.o.d, in making man after his own image, intended to delight and rejoice Himself in him; so that man ought likewise to cleave unto his G.o.d, and to delight and take pleasure in conversing with Him.

4. Further, as G.o.d is the most perfect love, he could not but desire to communicate himself, and all his blessings, to some other being. That could not be done, however, without making some being like himself; and as there was no such being then in nature, capable or worthy of such divine communications, therefore he created man in his own image, which consists chiefly in perfect love.

5. And, lastly, as there is naturally a reciprocal love betwixt the giver and the receiver of any benefit; hence it follows, that it is the duty of man to wors.h.i.+p with the highest affection and most ardent love, his heavenly Benefactor, who so affectionately desires to communicate himself, and all the riches of his goodness, to his unworthy creatures.

Chapter V.

That G.o.d By His Love Bestows Himself Upon Us.

_G.o.d is love._-1 JOHN 4:16.