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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11363	A treatise of Paradise. And the principall contents thereof especially of the greatnesse, situation, beautie, and other properties of that place: of the trees of life, good and euill; of the serpent, cherubin, fiery sword, mans creation, immortalitie, propagation, stature, age, knowledge, temptation, fall, and exclusion out of Paradise; and consequently of his and our originall sin: with many other difficulties touching these points. Collected out of the holy Scriptures, ancient fathers, and other both ancient and moderne writers.	Salkeld, John, 1576-1660.	1617 (1617)	STC 21622; ESTC S116515	126,315	368

not inhabitable by reason of the neerenesse of the Sunne and other Planets and stars To which I cannot denie but some shew of answere may be made as that neither Sunne nor any of the Planets are as the Philosophers say formally but onely virtually hot that is though they haue the vertue to produce heate in these inferiour things yet that they be not in themselues hot neither are they capable of heate because as they neither agree in matter nor forme as many Philosophers hold with these inferiour creatures so neither can they haue the same kinde of qualities that our Elements haue But this answer is easily confuted because as the virtuall heate of the sun is sufficient to make inhabitable some places of the world as diuers graue Writers affirme by reason of the neernesse vnto it why might it not also cause the like effect in Paradise vnlesse wee will flie vnto the omnipotence of God and miracles the onely refuge of ill grounded Philosophie and ignorance Or say as some haue fondly fained that Paradise being of another kinde of matter then the rest of the earth or of the same Species and purity that the heauens are as these bee incorruptible by reason of their most pure matter or incorruptible vnion so likewise Paradise and the thinges there onely man being of the same nature that now he is was by the particular prouidence of the omnipotent power kept from mortalitie or corruption as long as hee preserued himselfe from the corruption of sin But these and such like solutions as they are forged without any ground so they may easily be denied without any more reason this onely being added to the former proofe that so high a place as the Spheare of the Moone was altogether vnfit for the situation of Paradise by reason of the perpetual agitation and motion of that place which is so continually rapt and carried about with the most violent and swift course of the heauen Many other reasons I confesse might bee giuen but which rather appertain vnto Mathematikes and longer discourses then the breuity which wee haue here taken vpon vs will permit Now therefore onely remaineth that by the consideration of the excellencies of this place wherein we were before our sinne we gather the hatred God beareth to sinne seeing that for the sinne of one yea and that but one only God who is so good yea infinite goodnesse and mercie would punish with so long a punishment and with so great punishments for so long a time so infinite a number as is and shall be the whole posteritie of Adam euen vnto the worlds end And that sinne certainly hath a kinde of infinitie of malice which could deserue so infinite a punishment yea so much prouoke the infinite goodnesse and mercy of him who is infinitely good and mercifull And lastly we may inferre what sinne iustly deserueth if it should not be punished more according to the rule of mercy then according to that which the rigor of iustice requireth seeing that nothing was or could bee sufficient to blot or wash it away but onely the bloud of the lambe of God which onely washeth away the sinnes of the world by which we are to be restored not onely into a more high participation of God and his grace then we possessed before our fall but also into a more perfect Paradise then that was from which we were banished for our first sinne and fall And this only by his merits bloud and passion who could in no wise either slippe or fall So that wee may well exclaime with Saint Austine August in meditationibus O strange iudgement ô vnspeakable disposi ion of the diuine mysteries the sinner offendeth the iust is punished the guiltie transgresseth the innocent is beaten the wicked sinneth the godly is condemned that which the euill deserueth the good suffereth the seruant doth amisse the master maketh amends man committeth sinne God beareth the punishment O Sonne of God how hast thou debased thy selfe how hast thou burned in affection How farre is thy mercie stretched whither is thy compassion come Adam did wickedly thou was punished man sinned thou wast afflicted Eue offended thou wast tormented we were disobedient but thou obediently bearest the punishment of our disobedience we serued our concupiscence but thou enduredst hunger the tree allured vs vnto an vnlawfull desire but perfect charitie ledde thee vnto the Crosse wee tasted presumptuously the forbidden fruite but thou sufferedst torments for our presumption and momentarie delight We enioyed the pleasure but thou wast peirced with nailes wee delighted in the sweetnesse of the apple but thou therefore didst tast the bitternesse of the gall Here astonished I know not what to say nay I am so amazed I knowe not what to thinke onely I can exclaime with the Apostle O altitudo sapientiae scientiae Dei O deapth of the wisedom of God! ô mercy of the omnipotent without measure quid retribuam Domino pro omnibus quae tribuit mihi What shall I giue vnto God again who hath giuen himselfe so often for mee vnto hunger for my riot vnto nakednesse for my pride vnto dishonour for my honour vnto humilitie for my ambition vnto mortalitie for my immortalitie And finally vnto the ignominious torments of a thorny crowne and other of his sacred passion and vitall death for to crowne mee with an eternall crowne of glory in the life to come in that euerlasting Paradise vnto which no mutability no mortality and much lesse any impuritie can ascend vbi non est transmutatio nec vicissitudinis adumbratio whither not euen the very shaddow of change can approach CHAP. III. Of the compasse and greatnesse of Paradise and why it was so beautified seeing God fore-knew for how short a time it was to serue for the vse of man WHere there is lesse certainty in the conclusion there I meane to spend lesse time in the resolution as in this of the compasse of Paradise a question of more difficultie then necessitie yet neuerthelesse because it is vrged by some I will endeauour to giue some satisfaction in it such as may be in so vncertaine a point at least way as far as other principles of Philosophy or Diuinitie or finally as the graue expositours of the sacred text will giue me any firme ground of discourse Amongst whom Ephren aboue alledged answereth to this question that Paradise was greater then all the earth now inhabited Ephren lib de Paradiso The reason may be because as the inhabitants were to bee more in number then the earthly and more worthy so their habitation according to the wisdome bountie of their Creatour should haue beene more magnificent and far more capable of the beautie and magnificence no man can doubt who doubteth not of the history of Genesis Why then should we doubt of the other seeing the same reason vrgeth in both yea if we may discourse according to reason in these things which depend only vpon the free

thereby to punish him not only in himselfe but euen in his instrument by which hee had committed that hainous offence against his God like as he who breaketh the instrument in hatred of the Musitian who plaied vpon it So likewise in the 20. chapter of Leuiticus God commanded that the beast shall be stoned to death with which any man hath offended thereby to signifie how great the offence is in the sight of God who doth punish it not onely in the principall actor thereof but euen in his instrument thereby to signifie vnto vs how hatefull sinne is seeing often hee doth punish it in his vnreasonable and insensible creatures who are not capable of the sinne it selfe Againe he cursed the serpent for Satans sake as he did the earth for Adams sinne yea and that which is most dreadfull he drowned the world with an vniuersall deluge not sparing the beasts for their owners sinnes The like also we finde in Princes and other Potentates of this world who take vengeance of the innocent for the nocents sake of the sonnes for their fathers offences of their subiects for their Princes outrages So the Poet not as a Poet saith Quic quid delirant Reges plectuntur Achiui The Chastillians bloud in France spilt at the massacre was long after required of the Guis●an race The Thracians did beat their wiues because their forefathers had killed Orpheus And Agathocles wasted the Iland Corsyra because in ancient times it gaue entertainment to Vlysses But now the difficultie may be about these words aboue alleaged Vpon thy belly shalt thou goe and shalt eat dust all the dayes of thy life For if it were a serpent before euen the very name doth signifie that it crept vpon its belly if then it was the serpents nature how was it a curse or if a curse how was it his naturall propertie I answer with Ephren and Barcephas in his booke of Paradise that creeping rather proceeded of Gods curse then of the serpents nature who as we reade of other serpents went vpon his feet yea more vpright then any other serpent but as Lucifer his principall mouer became by his sinne a most vgly deuill of a most beautifull Angell so the serpent who was the instrument of Lucifer in this action became a most filthy venomous and detestable creeping beast or worme of a beautifull and vpright going creature Neuerthelesse as I haue already before insinuated the curse pronounced against the serpent is principally to bee vnderstood against the principall author of the temptation and mouer of the serpent to wit the deuill according to the opinion of S. Austine Beda Rupertus Hugo de sancto Victore Caietan and many others so that the deuill as hath beene touched already is called a serpent for his subtiltie and craft in deceiuing of mankinde Againe he is said to be cursed amongst all the beasts of the earth because he is condemned to eternall punishment and whatsoeuer is said to be obscene filthy and abominable in any whatsoeuer beast or other most filthy creature that spiritually is found in the deuill in a higher degree and more detestable measure hee goeth likewise vpon his breast and belly because he tempteth principally in pride and lecherie and therefore most fit to tempt attempt and ouercome the woman as most inclinable to these kinde of vices he especially I say tempteth in pride signified by the breast in lust by the belly Or finally hee goeth vpon his breast which is the seat of the irascible power anger and wrath and vpon his belly because this is the fountaine of all filthy lust and concupiscences CHAP. L. Whether Adam was cast out of Paradise the same day that he was created Moses Barcephas supra citatus Philoxinus oratione de arbore vitae Ephren cōment in Gen. Sabugensis oratione de passione Domini Irenaeus Cyrii●us Diodorus Tharsensis SOme thinke that Adam was created the first houre of the sixt artificiall day without the compasse of Paradise and was brought in thither at the third houre afterwards about the sixt houre he eat of the forbidden fruit and finally about the ninth being reprehended by God he was cast out about Sunne setting The reason of this opinion is taken from the words of the serpent vnto Eue Why did God command you that you should not eat of euery tree of Paradise by which words wee may inferre that Adam and Eue had not eaten any thing till that time and consequently that they were but newly brought into Paradise yea that they were created but a little before Neuerthelesse I thinke it more probable Basil homil de Paradiso Damascen l. 2. de fide Orthodexa cap. 10. August li. 11. de gen ad lit cap. 21. l. 20 de ciuitate Dei cap 26. Gregorius lib. 4. dial cap. 1. Tostatus Abulensis super 13. ca p●t Gen. Ioseph lib. 1. antiquitat that our first parents persisted more then one day in Paradise and that this was done by the particular prouidence of God to the end that they might the better perceiue the miserie into which they fell by sinne by the knowledge and experience which they had of their former felicitie in Paradise And this is the opinion of S. Basil Damascene Austine Gregory Abulensis and Iosephus Yea it seemeth most probable that our first parents were not one only day in Paradise for otherwise the serpent would not haue asked them why they did not eat of euery tree of Paradise for then it might easily be answered because their necessitie did not require it as yet Wherefore though many haue defined the time of their abode in Paradise to haue beene so many yeeres as our Sauiour liued in this mortall life others fortie dayes according to the time of our Sauiours fast yet if it be lawfull to coniecture in this matter so doubtfull and vncertaine I would thinke that they were only eight dayes in Paradise because this was sufficient for the experience of that happy estate so that as our Sauiour was conceiued as many thinke on the Friday and died on the same day so likewise as some coniecture was the fall of Adam the cause of his death the same day so that Adams fall his creation and redemption was by the particular prouidence of Almighty God wrought as some contemplate vpon one and the same day The which though it be no conuincing reason neither sufficiently grounded in the sacred text yet can it not be denied but that it hath some congruitie and conueniencie in reason that the wound and the remedie should bee in one and the same day appointed to be by God who from eternitie foreseeth the end together with the meanes and decreeth of the end together with the meanes to the end that the common course of time and remembrance of the day might put vs in minde both of our miserable fall by Adam and our more happie redemption by Christ that so wee might continually bewaile our sinnes

proceeding from Adams and giue humble and hearty thankes for the infinite mercies receiued by Christ CHAP. LI. Of the Cherubin and sword which were put at the entrance of Paradise THe Originists doe vnderstand this allegorically so that by this kinde of custodie is meant nothing else but the particular prouidence of God by which our first parents were depriued of all hope of returning to Paradise Others thinke that by the Cherubin and fiery sword is mystically vnderstood a twofold impediment or means by which we be now debarred from the celestiall Paradise the first inuisible of the inuisible spirits and deuils according to that of Paul to the Ephesians the last chapter verse 12. For we wrestle not against flesh and bloud but against principalities against powers and against the gouernours of this world the Princes of darknesse against spirituall wickednesses which are in high places The second impediment as these Authors say mystically signified by the fiery sword is the perpetuall fight of flesh and bloud in our spirituall battell as well in prosperitie as aduersitie according to our Sauiours words Matth. 11. chap. 12. verse The kingdome of heauen suffereth violence and the violent take it by force and that of Iob Militia est vita hominis super terram Or rather as other doe interpret we may vnderstand by these lets of accesse to Paradise three principall hinderances of accesse to the celestiall Paradise by the Cherubin which is interpreted the fulnesse of science wisdome and knowledge may be vnderstood too much curiositie of science and spirituall pride oftentimes contained therein much repugnant to the simplicitie and puritie of Christian faith By the fiery sword may bee vnderstood as some Authors doe allegorize all enflaming lusts and vices proceeding from the sensitiue appetite the which as it is twofold concupiscible and irascible so is it signified by the fire and sword or fiery sword the which being voluble or as it were wheeling about and alwayes in a perpetuall motion doth plainly expresse the perpetuall inconstancie volubilitie and motion of humane matters Aquinas and Tertullian thinke Aquinas 2. 2 ae quaest 165. ar vlt. that by the Cherubin and fierie sword is vnderstood the place and situation of Paradise vnder the aequinoctiall line or Torrida Zona the firest Climate of the world But certainely the heat of this place is naturall vnto it and proceeding from the neerenesse of the Sunne as the Mathematicians doe demonstrate and therefore could not bee occasioned by the sinne of man much lesse proceede thereof as a naturall effect of sin which in it selfe hath no reall being but is rather the priuation of goodnesse according to its formall essence and being Lyra. in Genesim Lyranus thinketh that by the Cherubin and fiery sword is vnderstood a mighty and flaming fire issuing out of the mountaine of Paradise defending and compassing it round about in the manner of a wall Ambros of in Psalm 118. Ambrose vpon the Psalme 118. thinketh the fore-sayd flaming sword to be the fire of Purgatory by which the soules that depart our of the world not altogether purified are cleansed before their entrance into Heauen But to omit the controuersie of Purgatory this cannot bee seeing that the sword and Cherubin were placed at the entrance of Paradise as is manifest in the Text lest Adam should enter into Paradise and participate of the tree of life for so saith the Text Gen. 3 ver 24. Thus he cast out man and at the East side of the garden of Eden he set the Cherubins and the blade of a sword shaken to keepe the way of the tree of life That therefore which seemeth most probable in this poynt is that the words of the aforesayd text are to be vnderstood literally of a true Angelicall custody of Paradise and fiery swords the first against the infernall spirits the second for to terrifie man The Diuels were repelled and kept from this place of Paradise lest they should deceiue man by the tree of life promising him thereby a perpetuity of life such as he should haue enioyed if he had not falne man also was banished out of the same place not onely by the iust iudgment of Almighty God executed vpon him for his disobedience but also by a fatherly diuine prouidence and tender loue towards mankinde lest eating of the forbidden fruit which was of immortality a sufficient cause I meane to make him immortall he should liue an immortall life in this vale of misery and so become miserably immortall and immortally miserable CHAP. LII What was the cause why Adam and his posteritie were banished out of Paradise wherein two auncient errours are refuted as touching originall sinne TVrrianus in his Epistle to the Bishop of Towres alledgeth as an ancient opinion of diuers Doctors that originall sinne was that which the soule had cōmitted before it was infused into the body which opinion seemeth first to haue beene taken from Origenes who held that the soules of men being first created altogether in heauen were cast downe thence into this vale of misery and ioyned vnto these materiall and grosse substances of our bodies in punishment of their sinne committed in heauen before their vnion to their bodies But this is euidently convinced as false out of many places of Scripture for if originall sinne was contracted in heauen how was it contracted by Adam in Paradise and if we did all contract it by one how did wee all contract it in our selues by our selues according to that of Paul Rom. 5. chap. vers 12. By one man sinne entred into the world and death by sinne so death went ouer all men forasmuch as all men haue sinned vers 16. Neither is the gift so as that which entred in by one that sinned for the fault came of one offence vnto condemnation but the gift is of many offences to iustification vers 18 19. As by the offence of one the fault came on all men to condemnation so by the iustifying of one the benefit abounded toward all men to the iustification of life Where wee may manifestly see contraposed death and life iustice and iniustice condemnation and iustification these as proceeding from the obedience of Christ those as flowing from the disobedience of Adam The second opinion in this point is that our originall sinne doth not consist in any qualitie or accident inherent in the substance of our bodies or soules or in any priuation of any excellencie or good qualitie which wee ought to haue retained in our soules but euen in the substance of our corporall and spirituall nature the reason is for whatsoeuer is not conformable to the law of God is sinne but all our nature is corrupt and auerse from the law of God therefore the whole nature of man both body and soule being thus corrupt and become abominable in the sight of God is sinne But thus it would follow as S. Austin well vrgeth against the Manich●es who held some things to be

cap. 15. in epistola 3. ad Hillarium quae est 80. in Encherridio cap. 36. seeing that was not ours but Adams not in the habit because this should proceed only from the precedent act and finally neither in the two last because these are rather effects proceeding from our originall iustice then the crime and sinne it selfe This may also seeme the opinion of S. Austine in his 3. booke de libero arbitrio cap. 20. where he saith that we are all inquinati peccato primi parentis defiled with the sinne of our first father the which sinne could neither bee inherent in vs as actually proceeding from him neither as habitually inherent in his soule or priuatiuely adherent to his forme It was therefore in vs by an externe denomination inwardly affecting him but outwardly onely denominating vs. But if it bee so as Austine saith that wee were all originally defiled with the sinne of our first father if wee had also besides this some other inherent originall sinne wee should haue two kindes of originall sinnes the one by imputation the other by inhesion the one inherent in Adam only the other in vs deriued from Adam which is to speake without ground of Scripture which onely maketh mention of one originall sinne by which all bee truly called sinners according to that of the Apostle Omnes peccauerunt in Adamo all haue sinned in Adam in Adam hee saith not in themselues and consequently none such did truly possesse them By this wee may see what colour of truth may be giuen to falsitie yea euen vnto heresie such as this seemeth to be for if originall sinne bee nothing else in our posteritie but the punishment and sinne of our first father Adam for which all his posteritie is punished certainly after the same manner the sonnes also of any other of his posteritie who as the Scripture witnesseth are iustly punished for their fathers offences might rightly be said to haue contracted so many originall sinnes as bee sinnes punishable in them by reason of their fathers transgressions which without all question were most absurd and yet the consequence seemeth most euident For if originall sinne according to this last opinion bee nothing else but the sinne of our first father Adam as it is punishable in vs no question but by the same reason as many sinnes of our fore-fathers as are punishable in vs euen vnto the third or fourth generation may as well bee called originall sinnes in vs though they bee not really inherent in our soules or powers thereof but onely are said to be in vs by an externe denomination or name proceeding from our parents Moreouer if our sinne bee nothing else but the sinne of our first parent as it is imputed vnto vs from him as our head certainly as that is blotted in him by his repentance so it should also bee blotted in vs by the same repentance for if his sinne could be sufficient for the condemnation of all why should not his repentance be sufficient for all especially it being nothing in vs but an externe denomination or bare name taken from his sinne which now being washed away in him should of necessitie be likewise blotted in vs nulla siquidem forma siue interna siue externa potest denominare nisi eo modo quo est for questionlesse no forme being taken away can denominate as when it was present This forme therefore being an externe forme which neuer had any vnion in our soules or powers thereof could neuer euen when it was present denominate our soules inwardly sinful much lesse now when it is altogether blotted out of the first subiect wherein it was really inherent but rather now it should giue no denomination at all and consequently none of the sons of Adam should truly be said to bee borne in originall sinne seeing that forme from which they were said to bee borne in sinne is quite abolished and blotted out euen in the first subiect from whence it should proceed vnto all Finally as Dauid witnesseth wee are all borne in iniquitie and our mother conceiued vs in sinne and S. Paul All haue sinned in Adam but this could not be true if so be that wee were onely to bee tearmed originally sinners in that our first father Adam sinned for his sinne being blotted out the denomination also proceeding from it should be taken away seeing that no forme can any longer denominate then whiles it is present and after the manner that it is so Therefore as it could not really and intrinsecally denominate the posteritie of Adam sinners euen when it was present according to the foresaid doctrine so now when it is altogether taken away in his root and first origine it cannot in any wise denominate vs sinners which is euidently against the Scriptures which repeat so often that all mankinde was conceiued in sinne and to haue sinned in Adam hee onely excepted who as goodnesse it selfe in no wise could bee subiect to this so great euill and as man was hypostatically vnited with the second person of the blessed Trinitie and predestinated to bee the generall redemption of the world from this generall deluge of sinne and therefore could not be defiled with any sinne CHAP. LIIII Whether originall sinne consisteth in any priuation or no. MAny seeing the inconueniences of the former opinions not finding in what positiue act or habit they might constitute the essence of our originall iniustice at length haue beene driuen to say that it was not essentially and formally in any positiue act or habit but that it consisted rather in some priuation The reason of this may bee because the essence of sinne according to his nature common to all sinnes both actuall habituall and originall is as the Fathers doe often insinuate non natura aliqua sed negatio not any nature but a negation of nature and consequently the same must be here in originall sinne So Dionysius 4. cap. de diuinis nominibus speaking of the euill and malice of sinne saith neither this euill of sinne is the appetite it selfe but the declination of the appetite from good to euill and more plainly afterward calleth it a priuation atque vt summatim dicam malum quemadmodum saepe diximus infirmitas imbecillitásque ac priuatio est aut scientiae aut fidei aut appetitus aut actionis bonae Euill or sinne as I haue often said is a certaine infirmitie and imbecillitie and a priuation either of knowledge or of faith or of the appetite or of the doing of that which is good Iustine also in his booke of the questions which were proposed by the Gentiles vnto the Christians amongst other things resolueth this difficultie 46. q. 73. that euill or sinne is nothing else but the corruption of goodnesse so that it is not any positiue entitie or being but rather a priuation of entitie or being or as Basil describeth it Basil hom 9. priuatio boni the priuation of good and Athanasius more plainly saith

parent Adam neither our immediate parents now regenerated in Christ haue in any wise the guiltinesse of originall sinne at the time of our generation how can it therefore possibly come to passe that any such guilt of originall sinne should proceed from them vnto vs Certainly this could not proceed from any matrimoniall act seeing that was and is lawfull in all lawes both of nature Moses and grace how therefore could that which is a sinne and consequently vnlawfull proceed from that which is altogether lawfull Thirdly the actions of our externall powers as of seeing smelling tasting and the like are in no wise voluntary or so tearmed but outwardly only or as the Philosophers tearme is by an extrinsecall denomination or name deriued from our will and this because they haue no freedome or libertie in themselues inwardly but only as they are directed from the inward facultie of the will and therefore as they haue no libertie or free will but only by an externe denomination so neither haue they any sinne inwardly inherent but onely as they are commanded or proceed from the will Therefore after the same manner seeing the soules and willes of the infants haue no libertie or freedome of choice but only by an externe denomination outwardly deriued from the will of Adam now altogether past and of his sinne now forgiuen it must needs follow that they cannot in any wise bee said to haue contracted any sin but only by an externe denomination proceeding from the sin of Adam Fourthly that which in it selfe is according to Gods law neither in any wise contradicting the same cannot be the cause of that which is against the law of God wherefore seeing that matrimonie or the matrimoniall act is according to Gods law it cannot bee the cause or occasion of originall sinne in the infant which is against Gods law Fiftly originall sinne cannot proceed from Adam vnto his posteritie neither as from the morall cause thereof neither as from a physicall naturall or reall cause not morally because as death did proceed from sinne so life if he had perseuered should haue proceeded from grace and originall iustice which was a gift giuen vnto all our nature in Adam not per modum meriti by way of merit as some haue dreamed but gratis otherwise as the Apostle argueth Romans the 11. chapter grace should haue been no grace Now therefore consequently neither doth originall sinne passe vnto vs his posteritie by way of demerit or as a morall effect of sinne seeing that the same reason which doth vrge for the transfusion of this demerit or sinne vnto vs doth also vrge for the transfusion of grace Wherefore seeing he could not be the meritorious cause of our grace because it doth implie contradiction to be deserued and yet to be grace a free gift and graciously giuen neither can he be consequently the morall cause of our originall sinne Neither finally can the sinne of Adam bee the reall or physicall cause of our sinne seeing that his sinne whereof ours should proceed is now neither actuall nor virtuall not actuall because it is forgiuen not virtuall for that then it should be latent in the generatiue power or seed which cannot possibly bee because then it should be attributed to God who is cause of the generatiue power seeing as the Philosophers say causa causae est causa effectus illius secundae causae the cause of any second cause is the cause of the effect proceeding from the second cause Lastly there cannot bee assigned any time or moment in which the sonnes of Adam doe or can contract this originall sinne therefore both according to true Diuinitie and Philosophie it cannot be that we doe really and inwardly in our soules contract any such sinne but rather wee are called sinners in Adam and are said by the Apostle to haue sinned in Adam by reason onely of his fall who was our head The antecedent seemeth certaine because this sinne can neither infect our soules in the first instant of their creation or infusion otherwise the soule should haue it from her creation and consequently it might bee attributed to Almightie God as to the author thereof seeing that as true Philosophie teacheth operatio quae simul incipit cum esse rei est illi ab agente à quo habet esse the action which beginneth iointly with the being of the effect is from that cause from which it hath being And hence Aquinas holdeth as impossible Aquinas 1 parte q. 63. art 15 in corpore Angelum in primo instante creationis suae peccasse quoniam peccatum illud tribueretur Deo that Lucifer sinned in the first instant of his creation because that sinne should haue beene attributed to God which were blasphemous Neither could this sinne bee contracted by vs in the instant in which our soules were infused into our bodies seeing that the immediate subiect of sinne is not the body but the soule or some of the powers of the soule seeing therefore no instant can be assigned in which the sonnes of Adam are infected with this originall crime it followeth necessarily both according to the grounds of reason and Scripture that there is no such infection or corruption inherent in our soules For the better vnderstanding of this fundamentall point so controuerted in all ages we must note first that originall sinne is called peccatum naturae the sinne of nature according to that of Paul Ephesians 2. Wee were by nature the sonnes of wrath because sinne did spot defile or rather corrupt the whole masse of humane nature in our first father Adam from whom as first head and fountaine it hath beene and is deriued Secondly this sinne is called the sinne of the world Iohn chap. 1. Behold the Lambe of God which taketh away the sinne of the world because all men were defiled with this one onely excepted God and man by whom al others were redeemed Thirdly it is also tearmed peccatum humanae conditionis the sinne common to all humane nature because there is not any Christ only excepted which doth not vndergoe this yoke So Ierome explicating that of the 50. Psalme Behold I am conceiued in iniquities saith Hieron super cap. 4. Ezechiel not in the iniquities of my mother but in the iniquities of humane nature which are generall to all humane nature or which hath defiled all mankinde Fourthly the sinne of Adam is called peccatum radicale the radicall sinne or root of sinne because wee being now depriued by it of originall iustice which as it was in Adam so should it also haue beene in vs an antidote against all inordinate desires but now our inordinate appetite and concupiscence which is the root of all euill is let loose to the ouerthrow of all true libertie Lastly wee must note this difference betweene the originall and the actuall sinne of euery particular man besides Adam that the actuall sinne is committed by the actuall will and consent of euery sinner but the

saith hee dare not define how great this punishment of fire shall be in regard of them who depart with the guilt onely of originall sinne The like also is not improbably gathered out of Gregory the great in his 9. booke of his morals the 12. chapter vpon those words in turbine conteret me where he seemeth plainly to insinuate the said sensible punishment of the infants by fire ac si apertè humani generis damna considerans dicat as if considering the losses of mankinde he should plainly say with what punishment will that most iust and rigorous Iudge punish those who are condemned for their owne fault if he also eternally smite those whom the guiltinesse of their owne will doth not condemne by which word of smiting he seemeth to insinuate the punishment of sense which is by fire Again he declareth his mind himself touching this sensible punishment vpon those words of the same chap. multiplicabit vulnera mea hee shall multiplie my wounds where speaking of the foresaid infants he saith that perpetua tormenta percipiunt qui nihil ex propria voluntate peecarunt that those who haue sinned in nothing by their owne proper will receiue perpetuall torments which words of perpetuall torments must needs import a sensible punishment Yea this was the opinion of the Bishops of Africa in Fulgentius his time as is plainly out of him aboue alleaged and more plainly in his booke of the incarnation which booke hee wrote not onely by the approbation of all the Bishops of Africa but also in their names as may be euidently seene by the beginning of the first chapter of that booke Finally this seemeth to be the sense of the Scripture Matth. the third chapter verse 12. and Marke also the third chapter verse 14. where S. Iohn Baptist speaking of our Sauiour saith that he will come with his fanne in his hand and will make cleane the floore and gather his wheat into his garner but will burne vp the chaffe with vnquenchable fire where as wee see all mankinde is but onely of two sorts the good and the bad the wheat and the chaffe wherof the wheat only is for the garner that is the good for heauen the chaffe for the fire the bad for those intolerable torments of hell here is no meane all is either good or bad all either for eternall blesse both sensible and spirituall or eternall curse and punishment both sensible and spirituall and consequently there is no other place or manner of punishment for those who die with originall sinne innocent in their owne actions though eternally sequestred from the sight of God for Adams sinne and corruption Secondly it is said in the same chapter that euery tree that bringeth not forth good fruit shall be hewen downe and cast in the fire Wherefore seeing those that depart out of this world with the guilt only of originall sinne are vnfruitfull trees consequently they are to bee cast into euerlasting fire Thirdly when our blessed Sauiour shall come to giue euery man according to his deeds hee will only separate two sorts of people one of the right hand another of the left the good of the right the bad of the left those for eternall blesse in the kingdome of heauen these for an eternall curse in the vnquenchable fire of hell Matth. 25. chap. vers 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory and before him shall be gathered all nations and he shall separate one from another as a shepheard separateth the sheepe from the goats and hee shall set the sheepe on the right hand and the goats on the left Loe here bee two sorts of people signified by those two kindes of beasts the sheepe and the goats the good and the bad the sheepe on the right hand the goats on the left according vnto the two sorts of sentences pronounced vers 34. and 41. Then shall the King say to them on his right hand come yee blessed of my Father possesse the inheritance of the kingdome prepared for you from the foundation of the world Againe to the cursed hee saith vers 41. Depart from me yee cursed vnto euerlasting fire which is prepared for the Deuill and his angels Hence therefore it must needs follow that seeing those who died in originall sinne imputed vnto them as who were not in any wise ingraffed in the body of Christ that these I say must needs according vnto the opinion of the aforesaid Fathers bee condemned vnto vnquenchable fire though certaine it is as God willing shall bee demonstrated in another place that those who are in any wise ingraffed in Christ either by the baptisme of water of bloud or of the holy Ghost by reason of originall sinne only shall neuer taste of those eternall torments prepared for the deuill and his angels CHAP. LXIIII. The obiections of Simon Magus against the aforesaid doctrine of the creation of man and his placing in Paradise AS there is nothing so manifest vnto reason but hath beene oppugned by reason so neither hath there beene any thing so euident in Scripture but hath beene oppugned with Scripture So the Pharisees resisted the Messias and Simon Magus the doctrine of Moses especially about the creation For either saith hee the God which created man was omnipotent or not if omnipotent how is it that hee would that Adam should not fall who neuerthelesse did fall if he was not omnipotent how can he be God To this wee answer that though Adam sinned and by his sinne did contrary to the will of God neuerthelesse hee remained in some sort conformable to the will of God for as hee created him endued with vnderstanding that thereby hee might discerne good from euill so was hee also created with free will whereby hee might embrace the good and eschew the euill obey or disobey his Lord and maker this was the perfection in which he excelled the beasts of the earth paulò minor factus Angelis in this he resembled the purest Angels yea in this hee is said to bee made to the image of God himselfe But God saith Simon Magus would not that Adam should haue eaten of the forbidden fruit who neuerthelesse did eat of that fruit it followeth therefore that hee remained not as his Creator would haue had him to haue remained how then can God be omnipotent or his will alwayes fulfilled It were necessary if we should fully satisfie this argument to intreat more largely of the will of God then were conuenient for this place wherefore that wee may briefly answer this obiection wee must presuppose with the Schoole-Diuines a threefold distinction of the will of God Aquinas 1. n.i. te quaestione 19. Ibidem Molina VasqueZ Suarius Sumel Bannesius alij plures according to the diuersitie of their proper obiects the first they call his efficient effectuall or working will by which God doth so effectually intend

of penance vnto the Gentiles there must not only bee an earthly Paradise but also it seemeth that it must be a place habitable or to which men may haue some accesse in such sort that they may see their patterne of repentance for if either the place be destroyed inaccessible or inuisible how can it bee true that Henoch is there detained as a patterne of repentance therefore if Henoch be as yet preserued aliue as many doe hold it followeth consequently that there is yet a terrene Paradise not as yet destroyed by Noes flood These be the arguments of this opinion and for which many doe not thinke it improbable neuer the lesse all the places of Scriptures and fathers together with their reasons well pondered it seemeth much more probable that Paradise in which Adam was created is not now to bee found but rather that it was destroyed by the generall deluge First because the Scripture Gen. 7. Chap saith that all mountaines were couered with the waters of the flood à fortiori therefore this pleasant Region or Garden was therby ouer-flowne But peraduenture this was a whole Region higher then any Mountaine and consequently though all Mountaines were couered yet this place might be safe as which was the habitation of that blessed man Henoch or peraduenture though it was not so high yet was it reserued for the said reason by Gods particular prouidence I answere that neither not the first because as it is in the same place aboue alledged the waters of the flood ouerflowed the highest mountaines seuen cubits neither the second because such a great miracle was not necessary for the preseruing of Enoch who whether he bee yet aliue or how he is it shall be more at large discussed in an other place But supposing that the contrarie opinion is probable to wit that Paradise is as yet extant not onely according to the place it selfe but also to the beauty and pleasure which the Scripture testifieth it had at the first creation it may well bee inquired what should be the reason why it hath neuer been discouered of any amongst so many as haue compassed the world Some as I haue already touched answere that the reason is because Almightie God offended with Adams transgression hath inuironed it with huge Hills mightie mountaines swelling seas fearefull rockes and great wildernesses full of all kinde of terrible beasts and venemous Serpents so that it is impossible for any mortall man to passe thither Others againe answere that Paradise hath not beene discouered neither sought for by Infidels because they thought it to be but a fable neither by the faithfull or Christians because they know it to be inaccessible But if I may interpose my opinion and freely speake what I iudge in this matter I think that none of these reasons are so concludent and certaine as that the place of Paradise is as yet vnknowne by the particular disposition and prouidence of God as part of our punishment for that sinne for which wee were banished thence as not only vnworthy to inhabite the place it selfe but also of the notice where it was Or secondly because it is not in any wise necessary to bee knowne either as belonging to the furtherance of our felicity in this mortall life or to the obtaining of the eternall happines in the other immortall As in like manner this also was the reason why though our Sauiour knew at least way by supernaturall meanes and as he was the eternall wisedome of God the time of the end of this world and of his second comming to iudgement yet because this was not necessary for man to know therefore hee denied the reuelation thereof euen vnto his Apostles insomuch that our Sauiour said Act. 1. cap. vers 7. vnto his Apostles that it was not for them to know the times or seasons which the Father hath put in his owne power So neither is it for vs too curiously to inquire after this place of Paradise which God hath either destroyed or hidden from vs as part of our punishment for our first and originall offence in that place CHAP. VI. Of the trees of Paradise whether all were fruitfull or rather some only beautifull though vnfruitfull CErtaine it is as we read in the beginning of Genesis that in the beginning of the world God produced omne lignum pulchrum visu ad vescendum suaue Euery tree that is pleasant to the sight and good for food the tree of life also in the midst of the Garden and the tree of knowledge of good and euill Now the difficulty is how these words are to be vnderstood whether coniunctiuely or disiunctiuely to wit whether all the trees of Paradise were as well beautifull to the sight as sweete in tast or rather some were only delightfull to the sight some pleasant onely in tast others both as well beautifull in sight as pleasant in tast Many I know answere that all the trees of Paradise had both proprities so that there was no one tree there vnfruitfull neither any fruitfull which was not also beautifull insomuch that those vnfruitfull trees which now after our miserable exile out of Paradise are necessary were not planted in Paradise Because Moses saith that God planted euery tree beautifull in sight and sweete in tast to wit coniunctiuely which could not be true if any tree wanted either sweetnesse or beauty or was not both beautifull and fruitfull Yea which is more God himselfe also commanded Adam that he should eate of euery tree of Paradise Gen. 2.16 excepting the tree of the knowledge of good and euill consequently euery tree of Paradise was fruitfull if fruitfull questionlesse then pleasant both to tast and sight I dare not condemne this opinion because it hath authours of no small authority neuerthelesse to me it is alltogether vnprobable seeing there be many fruitfull trees not very beautifull and many most beautifull though not fruitefull It is therefore more conformable both to reason and the sacred text also that it be vnderstood disiunctiuely to wit that there was trees of both sorts some beautifull some fruitfull some both Yea this is plaine out of Ezekiel 31 the 8. verse where both the Cedar and Firre trees altogether vnfruitfull are named as trees of Paradise to whom the glory of the Assirian was thus compared the Cedars in the Garden of God could not hide him the Firre trees were not like his boughes and the Chesnut trees were not like his branches nor any tree in the garden of God was like vnto him in his beauty I haue made him faire by the multitude of his branches So that all the trees of Eden that were in the Garden of God enuied him CHAP. VII Of the tree of life to wit why it was so called and whether it was corporall as other trees be or rather spirituall and food of the soule not of the body or rather appertaining vnto both SVch was the bounty of God towards man in the happy estate of Paradise

and other more Southerne parts of the world though they be weaker in body and more debil of complexion yet that ordinarily they be more quicke of apprehension and more suttle in iudgment then the other of the Northerne parts of the world be Finally that those who liue neither in the extremitie of heate nor piercing cold doe commonly excell both the other A fortiori therefore may the qualities and dispositions of our foode especially that of the tree of good and euill haue had no small operation in the inward dispositions and powers of our soules for to make vs of a more ripe iudgment and quicker apprehension yea finally make vs more apt to discerne both good and euill at least way in morall and ciuill matters if not in supernaturall and things belonging vnto grace for so it was said of the Messias butyrum mel comedet vt sciat reprobare malum eligere bonum Isa 7.15 butter and hony shall he eate that he may know to refuse the euill and chuse the good the which though it be spoken more peraduenture for the mysticall meaning then for the literall or materiall yet no doubt but that the mysticall sense hath some ground euen in the materiall comparison of butter and honie But because it seemeth not so probable that God would hinder our spirituall good such as this was of the knowledge of good and euill who hath made vs perfect in all corporall powres and perfections therefore I deeme most probable in this point either the opinion of Rupertus aboue alleadged Aug. lib. 14 de ciuit Dei cap. 17. lib. 8. de Gen. ad literam cap. 6. 15. Lombardus cum scholasticis 2. lib. sen dist 17. or if that seeme to haue some inconvenience then that of S. Austin may be rather followed which now also is the common opinion of the schooles with the master of the sentences to wit that this tree was called the tree of the knowledge of good and euill ab euentu from the euent for that which presently followed in the eating thereof which was that Adam then knew by woefull experience the difference betweene good and euill CHAP. XII Of the creation of man NOw all things being created and this inferiour world perfectly replenished there wanted only one who should be gouernour and lord ouer all other creatures Gen. 1.26 5.1 9.6 1. Cor. 11.7 Eph. 4.14 Col. 3.10 Faciamus therefore saith God hominem ad imaginem similitudinem nostram 1. cap. Gen. 26. let vs make man in our image after our likenes and let him haue dominion ouer the fish of the sea and ouer the fowle of the aire and ouer the cattell and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth But peraduenture some may demaund why man was created last of all creatures seeing that hee being the most perfect and modell of the rest hee should consequently haue beene created as prototypon and first type of the rest and therefore as he was the first in perfection he should also haue beene first in his being and production I answer that euen for the very same reason he was created last because in a certaine manner hee was the end and perfection of the rest and thus beside other interpretations this also may be admitted of the philosophicall axiome quod est primum in intentione est vltimū in executione that which is first or cheifest in the intention is last in the execution or production Secondly man being to be lord of all the maine Machina of this world it belonged vnto the diuine prouidence first to prouide the habitation and then to create him that was to inhabite Or thirdly because man had neede of all these things either for his corporall sustenance or for his spirituall exercise Or fourthly because it was conuenient first to create the great world containing euery thing in his due and distinct order then afterwards to consummate perfect and as it were to crowne the end of all his workes with one who was to be the crowne end and perfection of all corporall creatures yea containing in a more perfect manner and degree the perfection of all whatsoeuer he had created before Finally hauing created both corporall and spirituall things each separate and distinct in their proper natures it remained only to conioyne them both in one insomuch that as in all things whatsoeuer is composed of matter forme the parts haue their being prioritate naturae by prioritie of nature as the Philosophers say before the conioyning of both together because the parts are for the whole and not the whole ordained for the parts In like manner it was no lesse conuenient that man being composed of both corporall and spirituall substance hee should also be created after them both as who was to be the secondarie end of all other inferiour creatures CHAP. XIII Of the manner of the creation of Man THE manner of mans creation is described vnto vs in the aforesaid words Gen. 1.16 Let vs make man in our image after our likenes Now therefore it remaineth we explicate what diuine deliberation is this what image is this and in what likenes and similitude of God was man created And first of the first This word faciamus let vs make may be taken in three senses or significations for first it may signifie how the eternall wisdome of God proceeding with a certaine deliberation and counsell with himselfe the most holy Trinitie did goe about such an excellent worke as was the creation of man to the end that by that manner of proceeding hee might manifest the excellencie of man aboue all these inferiour creatures partaker of reason beautified with prudence perfect in wisdome and created to his owne image and likenes Secondly God is said to vse this manner of deliberation in the creation of man to manifest the weight of the businesse and worth of the worke which hee then intended to shew I say what a worke it was to create man with so great sanctitie grace and felicitie to conserue him in the same and being lost to restore him againe For God in his eternall wisdome foreseeing the frailtie of man did likewise foresee the act of his fall and finally that hee would perish he did likewise know before the difficultie in conseruing and restoring of man after his fall and finally how to bring him to the end for which he was created before his fall Wherefore if all these difficulties be duely considered in humane reason it might iustly be doubted according to our capacitie whether it were conuenient to create man or no wherefore the Scripture accommodating it selfe to humane sense and capacitie doth describe vnto vs God the Father as it were consulting with the Sonne and the holy Ghost of the creation of man Then how it was concluded in that diuine Consistorie how it was most conuenient to create such a creature without which all the rest had beene imperfect