Leviticus 11:44

I doubt not, brother, that after the premission in peace of your wife, you, being wholly bent upon the composing of your mind (to a right frame), are seriously thinking about the end of your lone life, and of course are standing in need of counsel. Although, in cases of this kind, each individual ought to hold colloquy with his own faith, and consult its strength; still, inasmuch as, in this (particular) species (of trial), the necessity of the flesh (which generally is faith’s antagonist at the bar of the same inner consciousness, to which I have alluded) sets cogitation astir, faith has need of counsel from without, as an advocate, as it were, to oppose the necessities of the flesh : which necessity, indeed, may very easily be circumscribed, if the will rather than the indulgence of God be considered. …

Renounce we things carnal, that we may at length bear fruits spiritual. Seize the opportu nity, albeit not earnestly desired, yet favourable, of not having any one to whom to pay a debt, and by whom to be (yourself) repaid! You have ceased to be a debtor. Happy man! You have released your debtor; sustain the loss. What if you come to feel that what we have called a loss is a gain? For continence will be a mean whereby you will traffic in a mighty substance of sanctity; by parsimony of the flesh you will gain the Spirit. For let us ponder over our conscience itself, (to see) how different a man feels himself when he chances to be deprived of his wife. He savours spiritually. If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures, he is “wholly in them.” If he is singing a psalm, he satisfies himself. …

Celsus, not observing the difference between “ after the image of God” and “God’s image,” next asserts that the “first-born of every creature” is the image of God, the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God; and further, not observing to which of the characteristics of humanity the expression “after the image of God” belongs, and that it consists in a nature which never had nor longer has “the old man with his deeds,” being called “after the image of Him who created it,” from its not possessing these qualities, he maintains: “Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being.” Is it possible to suppose that the element which is “after the image of God” should exist …