Chapter X. Of General Providence, and the Constitution and Construction of the World

IN fact he represents Him as King and Lawgiver of the whole world: for by His decree and power all things have received their being, and by His laws and limitations again the whole duration of time is directed in its course and order.

For by God’s word and law first of all the firmament of heaven is firmly fixed, and the heavy and solid earth is wonderfully poised contrary to its proper nature upon the lighter elements: by the divine word and law the alternating course of night and day is carried round, and by God’s word and law the sun himself and moon and the circling host of other stars fulfil their proper course in seemly order; and by the law of the universal King the tropical changes, and periodical revolutions, and yearly cycles, and annual seasons are completed in the all-harmonious concert of the universe; by God’s law winter gives way to spring, and spring to the next change of seasons, the depths also of ocean surging up in the flood-tides of winter are yet by divine law shut off in their proper seas, so that they dare not transgress the bounds of their sacred laws; and the dry substance of the earth, being watered by streams of rain and snowstorms supplied likewise by divine law in due measure, brings forth innumerable kinds of plants and animals: in a word, nature the universal mother, subjected to God’s command, obeys the divine laws and the counsel of the all-ruling God.

For not without design, nor as it chanced, nor by spontaneous and irrational impulse, has this so vast system been arranged; nor is this great and most beautiful construction the work of a causeless nature; but it is a creation of the all-wise Architect of the universe, and is directed by the same Being’s words and sacred laws.

Having begun from this point, and assigned the laws which concern the nature of the universe before treating of human legislation, the prophet exhorted men before all things to give their mind to God the universal King, and not carelessly to forsake His laws; since the sun himself, the heaven, and the world, the earth and all things upon earth, and all that are considered works of nature serve His commandments and ordinances and sacred laws and words.

Wherefore, in just consequence, even more ought the human race, being no small part of the whole, to adhere closely to the divine ordinances, and not be surpassed by the partial elements. For in the beginning the earth received its law from Him who said: ‘Let the earth bring forth grass, yielding seed after its kind, and fruit-tree bearing fruit.’ [1] And at His word the earth, exhibiting its readiness to obey His law, never yet even to the present time disregarded the divine command.

Thus also when God said: ‘Let the waters bring forth the moving things that have living souls, and fowls that fly in the firmament of heaven:’ [2] at the word, the element of water performed its work, and is now still seen rendering its obedience to His law.

If then sun and moon and stars, having been appointed by the divine law to perform their proper courses, and ‘to be also for signs and for seasons and for days, and for years,’ [3] do not disregard their code of laws, what excuse can still be left for you to obtain pardon if you despise the laws of God?

By this preliminary teaching the admirable author convinced us, and with good reason made us emulous of his own divine knowledge and piety; because we have been unable to find anything like this among the theologians of the nations before mentioned.

Then after the primary theology he passes on to the second doctrine which is both physical and philosophical. That is to say, next to the knowledge of God, and the arrangement of the universe, he advances in order to that which is by nature second; the doctrine, that is, concerning the nature of man, because next to the knowledge of God it is necessary for one to know himself. For this reason he next teaches us what man is, and what it is that leads him to the knowledge and worship of God, and what is the life that corresponds to the ruling part of man. Having therefore drawn the distinction, between body and soul, he defines the true man as placed in the soul, partaking of an intelligent and incorporeal and rational essence, as having been created after the image of God; but the body as being an earthly envelope of the soul: and to these he adds a third, ‘the breath of life,’ [4] a power uniting and combining that which was taken from the ground with that which had been made after the image of God.

He relates also that the man thus described has his first abode in the thrice-blessed Paradise of God, full of immortal and eternal blessings; but that having been subjected to the law of God, like the rest of the creatures in the beginning of the world, he through heedlessness and transgression of the divine command forfeited this most enviable life.

This is the philosophy which Moses teaches in the preface to his sacred laws, making as it were a proclamation that we are not to disregard our proper dignity, and the likeness to the divine nature which we received, and from which we had been further endowed with the immortality of the soul; because it is not lawful for a king’s image to be obliterated. But the original and true image of the God of the universe is His own Word, who is very Wisdom, and very Life, and Light, and Truth, and whatsoever man can conceive of noble and good: and the human mind is an image of an image, inasmuch as it is acknowledged to have been made after the image of God.

And for those who were to observe the sacred laws, this preliminary instruction he thought it necessary to receive, and to remember what was the part of them taken out of the earth and to be resolved into earth again, and what the better part in us like to God, and how we ought to behave towards each of the said parts, and not to treat with outrage and impiety the man after the image of God, nor to defile him with foul and unlawful practices; but ever to keep the desire for that first and thrice-blessed abode and life, and to be eager to recur to it, making it our prayer to win that first and thrice-blessed life and dignity, and also to prepare here already for our departure thither; because otherwise it is not possible for the profane and unpurified to tread those sanctuaries, from which the first man through heedlessness has fallen by despising the divine command.

After this the Hierophant adds another most conclusive doctrine, teaching us not to doubt that there is lying in wait for each of us an evil daemon, a slanderer and hater of goodness, plotting from the beginning against the salvation of men.

He calls him ‘Dragon’ and ‘Serpent,’ [5] black and a lover of darkness, full of venom and wickedness: and says that he through envy of our divinely inspired life, still tries to trip up and drag down every one of those who are adhering to God; and that by his deceit the forefathers of our race fell from their diviner lot: wherefore also we must be always on the watch against the mischievous crafts of the said daemon.

But why should I thus anticipate, when I ought at once to describe the several things which I have stated out of the Scriptures themselves? Let us then begin with God, after having in the first place invoked His aid through our Saviour.