devils are appointed to eternal judgment; that fire is prepared for them; that they are now tormented and vexed by the glory of Christ, if there were no devils at all? But since this point is not a subject of dispute with those who give credit to the word of the Lord, but with those vain speculators who are pleased with nothing but novelty, little good can be effected by testimonies of Scripture. I consider myself as having done what I intended, which was to fortify the pious mind against such a species of errors, with which restless men disturb themselves and others that are more simple. But it was requisite to touch on it, lest any persons involved in that error, under a supposition that they have no adversary, should become more slothful and incautious to resist him.

XX. Yet let us not disdain to receive a pious delight from the works of God, which every where present themselves to view in this very beautiful theatre of the world. For this, as I have elsewhere observed, though not the principal, is yet in the order of nature the first lesson of faith, to remember that whithersoever we turn our eyes, all the things which we behold are the works of God; and at the same time to consider with pious meditation, for what end God created them. Therefore to apprehend, by a true faith, what it is for our benefit to know concerning God, we must first of all understand the history of the creation of the world, as it is briefly related by Moses, and afterwards more copiously illustrated by holy men, particularly by Basil and Ambrose. Thence we shall learn that God, by the power of his Word and Spirit, created out of nothing the heaven and the earth; that from them he produced all things, animate and inanimate; distinguished by an admirable gradation the innumerable variety of things; to every species gave its proper nature, assigned its offices, and appointed its places and stations; and since all things are subject to corruption, hath nevertheless provided for the preservation of every species till the last day: that he therefore nourishes some by methods concealed from us, from time to time infusing, as it were, new vigour into them; that on some he hath conferred the power of propagation, in order that the whole species may not be extinct at their death: that he hath thus wonderfully adorned heaven and earth with the utmost possible abundance, variety,

and beauty, like a large and splendid mansion most exquisitely and copiously furnished: lastly, that by creating man, and distinguishing him with such splendid beauty, and with such numerous and great privileges, he hath exhibited in him a most excellent specimen of all his works. But since it is not my design to treat at large of the creation of the world, let it suffice to have again dropped these few hints by the way. For it is better, as I have just advised the reader, to seek for fuller information on this subject from Moses, and others who have faithfully and diligently recorded the history of the world.

XXI. It is useless to enter into a prolix disputation respecting the right tendency and legitimate design of a consideration of the works of God: since this question has been, in a great measure, determined in another place, and as much as concerns our present purpose, may be dispatched in few words. Indeed, if we wished to explain how the inestimable wisdom, power, justice, and goodness of God are manifested in the formation of the world, no splendour or ornament of diction will equal the magnitude of so great a subject. And it is undoubtedly the will of the Lord, that we should be continually employed in this holy meditation: that while we contemplate in all the creatures, as in so many mirrors, the infinite riches of his wisdom, justice, goodness, and power, we might not only take a transient and cursory view of them, but might long dwell on the idea, seriously and faithfully revolve it in our minds, and frequently recal it to our memory. But this being a didactic treatise, we must omit those topics which require long declamations. To be brief therefore, let the readers know, that they have then truly apprehended by faith what is meant by God being the Creator of heaven and earth, if they, in the first place, follow this universal rule, not to pass over, with ungrateful inattention or oblivion, those glorious perfections which God manifests in his creatures; and, secondly, learn to make such an application to themselves as thoroughly to affect their hearts. The first point is exemplified, when we consider how great must have been the Artist, who disposed that multitude of stars which adorn the heaven, in such a regular order, that it is impossible to imagine any thing more beautiful to behold; who fixed some in their stations, so that they cannot be moved;

who granted to others a freer course, but so that they never travel beyond their appointed limits; who so regulates the motions of all, that they measure days and nights, months, years, and seasons of the year; and also reduces the inequality of days, which we constantly witness, to such a medium that it occasions no confusion. So also when we observe his power in sustaining so great a mass, in governing the rapid revolutions of the celestial machine, and the like. For these few examples sufficiently declare, what it is to recognise the perfections of God in the creation of the world. Otherwise were I desirous of pursuing the subject to its full extent, there would be no end; since there are as many miracles of Divine power, as many monuments of Divine goodness, as many proofs of Divine wisdom, as there are species of things in the world, and even as there are individual things, either great or small.

XXII. There remains the other point, which approaches more nearly to faith; that while we observe how God hath appointed all things for our benefit and safety, and at the same time perceive his power and grace in ourselves, and the great benefits which he hath conferred on us, we may thence excite ourselves to confide in him, to invoke him, to praise him, and to love him. Now, as I have just before suggested, God himself hath demonstrated by the very order of creation, that he made all things for the sake of man. For it was not without reason that he distributed the making of the world into six days; though it would have been no more difficult for him to complete the whole work in all its parts at once in a single moment, than to arrive at its completion by such progressive advances. But in this he hath been pleased to display his providence and paternal solicitude towards us, since before he would make man, he prepared every thing which he foresaw would be useful or beneficial to him. How great would be now the ingratitude to doubt whether we are regarded by this best of Fathers, whom we perceive to have been solicitous on our account before we existed? How impious would it be to tremble with diffidence, lest at any time his benignity should desert us in our necessities, which we see was displayed in the greatest affluence of all blessings provided for us while VOL. I.

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we were yet unborn? Besides, we are told by Moses, (d) that his liberality hath subjected to us all that is contained in the whole world. He certainly has not made this declaration in order to tantalize us with the empty name of such a donation. Therefore we never shall be destitute of any thing which will conduce to our welfare. Finally, to conclude, whenever we call God the Creator of heaven and earth, let us at the same time reflect, that the dispensation of all those things which he hath made is in his own power, and that we are his children, whom he hath received into his charge and custody, to be supported and educated; so that we may expect every blessing from him alone, and cherish a certain hope that he will never suffer us to want those things which are necessary to our wellbeing, that our hope may depend on no other; that, whatever we need or desire, our prayers may be directed to him, and that from whatever quarter we receive any advantage, we may acknowledge it to be his benefit, and confess it with thanksgiving; that being allured with such great sweetness of goodness and beneficence, we may study to love and worship him with all our hearts.

CHAPTER XV.

The State of Man at his Creation, the Faculties of the Soul, the Divine Image, Free Will, and the Original Purity of his Nature.

WE must now treat of the creation of man, not only because he exhibits the most noble and remarkable specimen of the Divine justice, wisdom, and goodness among all the works of God; but because, as we observed in the beginning, we cannot attain to a clear and solid knowledge of God, without a mutual acquaintance with ourselves. But though this is twofold, the knowledge of the condition in which we were originally created, and of that into which we entered after

(d) Gon. i. 28. ix. 2.

the fall of Adam (for indeed we should derive but little advantage from a knowledge of our creation, unless in the lamentable ruin which has befallen us we discovered the corruption and deformity of our nature), yet we shall content ourselves at present with a description of human nature in its primitive integrity. And indeed, before we proceed to the miserable condition in which man is now involved, it is necessary to understand the state in which he was first created. For we must beware lest in precisely pointing out the natural evils of man, we seem to refer them to the Author of nature; since impious men suppose that this pretext affords them a sufficient defence, if they can plead that whatever defect or fault they have, proceeds in some measure from God; nor do they hesitate, if reproved, to litigate with God himself, and transfer to him the crime of which they are justly accused. And those who would be thought to speak with more reverence concerning the Deity, yet readily endeavour to excuse their depravity from nature, not considering that they also, though in a more obscure manner, are guilty of defaming the character of God: to whose dishonour it would redound, if nature could be proved to have had any innate depravity at its formation. Since we see the flesh therefore eagerly catching at every subterfuge, by which it supposes that the blame of its evils may by any means be transferred from itself to any other, we must diligently oppose this perverseness. The calamity of mankind must be treated in such a manner as to preclude all tergiversation, and to vindicate the Divine justice from every accusation. We shall afterwards, in the proper place, see how far men are fallen from that purity which was bestowed upon Adam. And first let it be understood, that by his being made of earth and clay, a restraint was laid upon pride; since nothing is more absurd than for creatures to glory in their excellence, who not only inhabit a cottage of clay, but who are themselves composed partly of dust and ashes. (e) But as God not only deigned to animate the earthen vessel, but chose to make it the residence of an immortal spirit, Adam might justly glory in so great an instance of the liberality of his Maker.

(e) Gen ii. 7. Hi. 19, 23.