Chapter VI.—Not the Lowliness of the Material, But the Dignity and Skill of the Maker, Must Be Remembered, in Gauging the Excellence of the Flesh. Christ Partook of Our Flesh.

Let me therefore pursue the subject before me—if I can but succeed in vindicating for the flesh as much as was conferred on it by Him who made it, glorying as it even then was, because that poor paltry material, clay, found its way into the hands of God, whatever these were, happy enough at merely being touched by them. But why this glorying? Was it that,41    Quid enim si. without any further labour, the clay had instantly assumed its form at the touch of God? The truth is,42    Adeo. a great matter was in progress, out of which the creature under consideration43    Ista. was being fashioned. So often then does it receive honour, as often as it experiences the hands of God, when it is touched by them, and pulled, and drawn out, and moulded into shape. Imagine God wholly employed and absorbed in it—in His hand, His eye, His labour, His purpose, His wisdom, His providence, and above all, in His love, which was dictating the lineaments (of this creature). For, whatever was the form and expression which was then given to the clay (by the Creator) Christ was in His thoughts as one day to become man, because the Word, too, was to be both clay and flesh, even as the earth was then.  For so did the Father previously say to the Son: “Let us make man in our own image, after our likeness.”44    Gen. i. 26. And God made man, that is to say, the creature which He moulded and fashioned; after the image of God (in other words, of Christ) did He make him. And the Word was God also, who being45    Constitutus. in the image of God, “thought it not robbery to be equal to God.”46    Phil. ii. 6. Thus, that clay which was even then putting on the image of Christ, who was to come in the flesh, was not only the work, but also the pledge and surety, of God.  To what purpose is it to bandy about the name earth, as that of a sordid and grovelling element, with the view of tarnishing the origin of the flesh, when, even if any other material had been available for forming man, it would be requisite that the dignity of the Maker should be taken into consideration, who even by His selection of His material deemed it, and by His management made it, worthy? The hand of Phidias forms the Olympian Jupiter of ivory; worship is given to the statue, and it is no longer regarded as a god formed out of a most silly animal, but as the world’s supreme Deity—not because of the bulk of the elephant, but on account of the renown of Phidias. Could not therefore the living God, the true God, purge away by His own operation whatever vileness might have accrued to His material, and heal it of all infirmity? Or must this remain to show how much more nobly man could fabricate a god, than God could form a man? Now, although the clay is offensive (for its poorness), it is now something else. What I possess is flesh, not earth, even although of the flesh it is said: “Dust thou art, and unto dust shalt thou return.”47    Gen. iii. 19. [“Earth thou art, etc.” in text.] In these words there is the mention of the origin, not a recalling of the substance.  The privilege has been granted to the flesh to be nobler than its origin, and to have happiness aggrandized by the change wrought in it. Now, even gold is earth, because of the earth; but it remains earth no longer after it becomes gold, but is a far different substance, more splendid and more noble, though coming from a source which is comparatively faded and obscure. In like manner, it was quite allowable for God that He should clear the gold of our flesh from all the taints, as you deem them, of its native clay, by purging the original substance of its dross.

CAPUT VI.

Persequar itaque propositum; si tamen tantum possim carni vindicare, quantum contulit ille qui eam fecit, jam tunc gloriantem, quod illa pusillitas, limus 0802B in manus Dei, quaecumque sunt, pervenit, satis beatus, etsi solummodo contactus. Quid enim, si nullo amplius opere, statim figmentum de contactu Dei constitisset? Adeo magna res agebatur, qua ista materia exstruebatur. Itaque totiens honoratur, quotiens manus Dei patitur, dum tangitur, dum decerpitur, dum deducitur, dum effingitur. Recogita totum illi Deum occupatum ac deditum , manu, sensu, opere, consilio, sapientia, providentia, et ipsa imprimis affectione, quae liniamenta ducebat . Quodcumque enim limus exprimebatur, Christus cogitabatur homo futurus, quod et limus, et caro sermo , quod et terra tunc. Sic enim praefatio Patris ad Filium: Faciamus hominem ad imaginem et similitudinem nostram. Et fecit hominem Deus. Id utique 0802C quod finxit, ad imaginem Dei fecit illum, scilicet Christi. Et Sermo enim Deus, qui in effigie Dei constitutus, non rapinam existimavit pariari Deo. Ita limus ille, jam tunc imaginem induens Christi futuri in carne, non tantum Dei opus erat, sed et pignus. Quo nunc facit, ad infuscandam originem carnis, nomen terrae ventilare, 0803A ut sordentis, ut jacentis elementi? cum etsi alia materia excludendo homini competisset, artificis fastigium recogitari oporteret, qui illam et eligendo dignam judicasset, et tractando fecisset. Phidiae manus, Jovem Olympium ex ebore molitae, adorantur ; nec jam bestiae, et quidem insulsissimae, dens est, sed summum saeculi numen; non quia elephantus, sed quia Phidias tantus: Deus vivus, et Deus verus, quamcumque materiae vilitatem non de sua operatione purgasset, et ab omni infirmitate sanasset? An hoc supererit, ut honestius homo Deum, quam hominem Deus finxerit? Nunc, etsi scandalum limus, alia jam res est. Carnem jam teneo, non terram: licet et caro audiat, Terra es, et in terram ibis; origo recensetur, non substantia 0803B revocatur. Datum est esse aliquid origine generosius, et demutatione felicius. Nam et aurum terra, quia de terra; hactenus tamen terra: ex quo aurum, longe alia materia, splendidior atque nobilior, de obsoletiore matrice. Ita et Deo licuit, carnis aurum, de limi, quibus putas, sordibus excusato censu, eliquasse.