2nd Prelude. Grant, O Dear Lord, that I may understand it fully and learn from it how to improve my conduct.
POINT I. Consider these words: “The other things upon the face of the earth are created for man:” and man for God. Here is a clear exhibition of God’s wisdom; the inanimate is for the vegetable world, the vegetable for the animal, and all for man; inferior things are for the real good of superior ones. I am not then created for material enjoyment: Ad majora natus sum, “I am born for greater things,” I must not degrade myself by the perverse gratification of my animal nature.
POINT II. Consider the words: “And in order to attain the end for which he was created.” How do the other things aid man to attain his end? In various ways.
Some things need only be considered to raise man’s heart to God and prompt him to reverence the Divine Majesty. “The heavens show forth the glory of God, and the firmament declares the work of his hands,” etc. (Ps. 18).
Other creatures are for the use of man, as food, drink, clothing, etc. Others are to be endured, that he may practise submission to God’s holy will; such as excessive heat and cold, sickness, death, etc. Others are to be abstained from, as was the forbidden fruit in Paradise.
Everything thus becomes for man a stepping stone to Heaven.
POINT III. “Whence it follows that man must make use of them in so far as they help him to attain his end; and in the same way he ought to withdraw himself from them in as far as they hinder him from it.”
Consider how this rule may be observed or violated. For instance, (a) In our use of food and drink. The relish attached to the use of them is good as a means to promote our health; but under its influence excess is often committed, by which health may be injured, disease contracted and life shortened. Am I always blameless in this respect?
(b) Sleep may be excessive and lead to the neglect of duty.
(c) The study of nature, of the sciences and the fine arts may greatly promote the glory of God and indirectly the good of souls, and it may be wrong to neglect it; but it may also be abused; it is only a means, and must not be made an end in itself, to the neglect of our true end.