It seems to be expressed by such a view that human action as regards Nature is ungodly; that the operations of Nature are divine operations, but what man produces is ungodly. But the productions of human reason might, at least, be esteemed as much as Nature. In so doing, however, we cede less to reason than is permitted to us. If the life and the action of animals be divine, human action must stand much higher, and must be worthy to be called divine in an infinitely higher sense. The preeminence of human thought must forthwith be avowed. Christ says on this subject (Matt. vi. 26-80), “Behold the fowls of the air,” (in which we may also include the Ibis and the _Kokilas_,) “are ye not much better than they? Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall He not much more clothe you?” The superiority of man, of the image of God, to animals and plants is indeed implicitly and explicitly established, but in asking wherein the divine element is to be sought and seen—in making use of such expressions—none of the superior, but only the inferior nature, is indicated. Similarly, in regard to the knowledge of God, it is remarkable that Christ places the knowledge of and faith in Him not in any admiration of the creatures of nature nor in marvelling at any so-called dominion, over them, nor in signs and wonders, but in the witness of the Spirit. Spirit is infinitely high above Nature, in it the Divine Nature manifests itself more than in Nature.