Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Argument: Moreover, God Not Only Takes Care of the Universal World, But of Its Individual Parts. That by the Decree of the One God All Things are Governed, is Proved by the Illustration of Earthly Empires. But Although He, Being Infinite and Immense--And How Great He Is, is Known to Himself Alone--Cannot Either Be Seen or Named by Us, Yet His Glory is Beheld Most Clearly When the Use of All Titles is Laid Aside. PREVIOUS SECTION - NEXT SECTION - HELP
Chapter
XVIII.—Argument: Moreover, God Not Only Takes Care of the
Universal World, But of Its Individual Parts. That by the Decree
of the One God All Things are Governed, is Proved by the Illustration
of Earthly Empires. But Although He, Being Infinite and
Immense—And How Great He Is, is Known to Himself
Alone—Cannot Either Be Seen or Named by Us, Yet His Glory is
Beheld Most Clearly When the Use of All Titles is Laid
Aside.
“It would be a long matter to go through
particular instances. There is no member in man which is not
calculated both for the sake of necessity and of ornament; and what is
more wonderful still, all have the same form, but each has certain
lineaments modified, and thus we are each found to be unlike to one
another, while we all appear to be like in general. What is the
reason of our being born? what means the desire of begetting? Is
it not given by God, and that the breasts should become full of milk as
the offspring grows to maturity, and that the tender progeny should
grow up by the nourishment afforded by the abundance of the milky
moisture? Neither does God have care alone for the universe as a
whole, but also for its parts. Britain is deficient in sunshine,
but it is refreshed by the warmth of the sea that flows around
it. The river Nile tempers the dryness of Egypt; the Euphrates
cultivates Mesopotamia; the river Indus makes up for the want of rains,
and is said both to sow and to water the East. Now if, on
entering any house, you should behold everything refined, well
arranged, and adorned, assuredly you would believe that a master
presided over it, and that he himself was much better than all those
excellent things. So in this house of the world, when you look
upon the heaven and the earth, its providence, its ordering, its law,
believe that there is a Lord and Parent of the universe far more
glorious than the stars themselves, and the parts of the whole
world. Unless, perchance—since there is no doubt as to the
existence of
providence—you think that it is a subject of inquiry, whether the
celestial kingdom is governed by the power of one or by the rule of
many; and this matter itself does not involve much trouble in opening
out, to one who considers earthly empires, for which the examples
certainly are taken from heaven. When at any time was there an
alliance in royal authority which either began with good faith or
ceased without bloodshed? I pass over the Persians who gathered
the augury for their chieftainship from the neighing of
horses;1766
1766 [In the case of Darius
Hystaspes.] | and I do not quote
that absolutely dead fable of the Theban brothers.1767
1767 Eteocles and
Polynices. | The story about the twins (Romulus and
Remus), in respect of the dominion of shepherds, and of a cottage, is
very well known. The wars of the son-in-law and the
father-in-law1768 were scattered over
the whole world; and the fortune1769
1769 According to some,
“one fate.” | of so great an
empire could not receive two rulers. Look at other matters.
The bees have one king; the flocks one leader; among the herds there is
one ruler. Canst thou believe that in heaven there is a division
of the supreme power, and that the whole authority of that true and
divine empire is sundered, when it is manifest that God, the Parent of
all, has neither beginning nor end—that He who gives birth to all
gives perpetuity to Himself—that He who was before the world, was
Himself to Himself instead of the world? He orders everything,
whatever it is, by a word; arranges it by His wisdom; perfects it by
His power. He can neither be seen—He is brighter than
light; nor can be grasped—He is purer than touch;1770
1770 These words are
omitted by some editors. | nor estimated; He is greater than all
perceptions; infinite, immense, and how great is known to Himself
alone. But our heart is too limited to understand Him, and
therefore we are then worthily estimating Him when we say that He is
beyond estimation. I will speak out in what manner I feel.
He who thinks that he knows the magnitude of God, is diminishing it; he
who desires not to lessen it, knows it not. Neither must you ask
a name for God. God is His name. We have need of names when
a multitude is to be separated into individuals by the special
characteristics of names; to God, who is alone, the name God is the
whole. If I were to call Him Father, you would judge Him to be
earthly; if a King, you would suspect Him to be carnal; if a Lord, you
will certainly understand Him to be mortal. Take away the
additions of names, and you will behold His glory. What! is it
not true that I have in this matter the consent of all men? I
hear the common people, when they lift their hands to heaven, say
nothing else but Oh God, and God is great, and God is
true, and if God shall permit. Is this the natural
discourse of the common people, or is it the prayer of a confessing
Christian? And they who speak of Jupiter as the chief, are
mistaken in the name indeed, but they are in agreement about the unity
of the power.E.C.F. INDEX & SEARCH
|