as the apostle himself testifies; nor must it be predetermined that the world will be restored, simply because it is the work of God. And surely if the universe, after its ruin, is not to be formed again, why should a portion of it be? You are right, if a portion is on an equality with the whole. But we maintain that there is a difference. In the first place, because all things were made by the Word of God, and without Him was nothing made.  Now the flesh, too, had its existence from the Word of God, because of the principle,  that here should be nothing without that Word. "Let us make man,"  said He, before He created him, and added, "with our hand," for the sake of his pre-eminence, that so he might not be compared with the rest of creation.  And "God," says (the Scripture), "formed man."  There is undoubtedly a great difference in the procedure, springing of course from the nature of the case. For the creatures which were made were inferior to him for whom they were made; and they were made for man, to whom they were afterwards made subject by God. Rightly, therefore, had the creatures which were thus intended for subjection, come forth into being at the bidding and command and sole power of the divine voice; whilst man, on the contrary, destined to be their lord, was formed by God Himself, to the intent that he might be able to exercise his mastery, being created by the Master the Lord Himself. Remember, too, that man is properly called flesh, which had a prior occupation in man's designation: "And God formed man the clay of the ground."  He now became man, who was hitherto clay. "And He breathed upon his face the breath of life, and man (that is, the clay) became a living soul; and God placed the man whom He had formed in the garden."  So that man was clay at first, and only afterwards man entire. I wish to impress this on your attention, with a view to your knowing, that whatever God has at all purposed or promised to man, is due not to the soul simply, but to the flesh also; if not arising out of any community in their origin, yet at all events by the privilege possessed by the latter in its name. 
 1 Corinthians 7:31.  John 1:3.  Formam.  Genesis 1:26.  Universitati.  Genesis 1:27.  Limum de terra: Genesis 2:7.  Genesis 2:7, 8.  It having just been said that flesh was man's prior designation.
 John 1:3.
 Genesis 1:26.
 Genesis 1:27.
 Limum de terra: Genesis 2:7.
 Genesis 2:7, 8.
 It having just been said that flesh was man's prior designation.