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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	chapter_n	paradise_n	verse_n	2,045	5	10.2774	5	false

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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

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

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