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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

and as a body without a head a common-wealth without a ruler or kingdome without a King confused imperfect without order or beautie But seeing that to bring man to this finall perfection and end many things were necessary each person of the blessed Trinitie did assume to himselfe diuers functions the Father to create because power and might doth especially appeare in the Father the Sonne did assume the reparation of man after his fall a worke of infinite wisdome and therfore it is particularly ascribed to this person and infinite wisdome finally the holy Ghost did particularly worke mans sanctification this therefore is likewise accommodated to this person together with all spirituall graces and finall glorification Neuerthelesse these offices operations and workes are so attributed to the three holy persons not that any one of them was effected alone by any one person for whatsoeuer is wrought out of the sacred Trinitie in or by any creature whatsoeuer is equally effected and wrought by all and euery person of the blessed Trinitie but because something doth appeare in euery of these workes which doth especially manifest the Father the Sonne or the holy Ghost the Fathers power the Sonnes wisdome the grace and sanctification of the holy Ghost therefore these and other the like attributes are particularly applied and attributed to each person of the blessed Trinitie Rupertus lib. 2. de Trinitate operibus ●ius This is the ground of Rupertus his discourse and reason why God created man to his likenesse and image why he changed his voice and altered his manner of speaking for whereas hee said in the creation of other creatures Fiat factum est Let it be done and it was done now as though hee had beene weary with going about the earth compassing the seas and measuring the amplitude of the heauens he sate him downe and as it were taking his breath hee called to minde that there was one thing as yet wanting which was no lesse necessary then fitting to be made then said he let vs make man to our owne image and likenesse Thus doest thou then thinke that a small matter which was intended by these words A great mysterie without doubt it was in that counsell of wisdome in that counsell of such persons the Father the Sonne and the holy Ghost Canst thou iudge that there was any thing wanting any thing superfluous either done or to be done in vs or about vs in that sacred Senate There doubtlesse was all our cause considered there our fall foreseene there our death and perdition foreknowne and determined vpon to wit that euery person should vndertake some part of the worke that as it is said before the Father should create the Sonne should redeeme and finally the holy Ghost should worke the remission of sinnes and the resurrection of the flesh But what should bee the reason why God deliberating about the creation of man should say Faciamus let vs make To whom did hee speake speaking in the plurall let vs make Shall we say to the earth as to a compart of man or to the Angels as the fellow-workers with God as though God had need either of the cooperation of the Angels or were so senselesse as thus to conferre with that his creature void of all reason and sense Ambrose in his seuenth chapter of the sixt booke of the Exameron answereth that God spake not to himselfe because hee speaketh not in the singular but in the plurall let vs make neither yet to the Angels as who are but his seruants therefore though the Iewes and Arrians doe neuer so much repugne these words without all question are spoken to his Sonne as who is the true and liuely similitude and likenesse of God the Father And this I deeme to be the truest opinion seeing that the eternall Sonne of God euen as hee is the Word and Sonne of God is a liuely and expresse similitude and likenesse not only of his eternall Father but also a most perfect Idea and exemplar according to which man was created Others not improbably doe interpret that God therefore spake in the plurall Faciamus let vs make as Princes and great persons are wont to doe to shew their authoritie and maiestie saying We will We command We decree c. yet of the two I deeme the first exposition to bee best and that the text may admit them both CHAP. XIIII How man was made to the image and likenesse of God FOr the vnderstanding of this Sainctes Pagnines in the sauro linguae Hebraae wee must note the originall Hebrew words Selem and Demuth by Selem is properly signified a shadow or transitorie similitude Psalme 33. In imagine pertransit homo man passeth away like vnto a shadow Likewise Psalme 101. My dayes haue declined as a shadow The other word Demuth signifieth to cut downe to faile to fade to be silent to recogitate and to expect but most properly to assimulate or liken wherefore seeing euery similitude or likenesse is transitorie vanishing and quickly passing away the same word doth also signifie to vanish to passe away to faile and to fade Now therefore when God said that man was made to his image and likenesse it was to giue vs to vnderstand that such was the likenesse and so perfect the representation as could be betweene an inferiour creature and his Creator but because God is of infinite perfection it must necessarily follow that his similitude should bee infinitely inferiour and of lesse perfection then the prototypon or first type of his perfection Like as though the shadow be in some sort the similitude and representation of the body yet is it obscure and imperfect yea nothing in it selfe and in comparison of the body nothing Hence consequently wee may inferre a twofold interpretation of the said words adimaginem similitudinem nostram to our image and likenesse to wit of that image or similitude which is in God his diuine nature essence being or vnderstanding insomuch that the nature of God and his Ideall representation of his vnderstanding bee the exemplar and first type vnto whose similitude man was made Or againe that ●his be the meaning of Gods words let vs make man such a one as wee are or so like vnto vs that he may bee such an image forme and similitude as he may represent our nature power wisdome and prouidence yea and immortalitie in a body of its owne nature mortall For as S. Austine well noteth Aug. li. 83. quaest q. 51. diuers things doe diuersly represent Almighty God some doe participate of vertue and wisdome others only of life others of existence and being insomuch that those things which only haue existence and neither liue nor breathe are counted an imperfect similitude of God because they are good according to their kinde and flow from that infinite Ocean of goodnesse from whence all other goodnesse doth proceed Againe those things which doe liue and yet doe not vnderstand doe more perfectly participate

the likenesse of God but those things lastly which doe vnderstand doe come so neere vnto the likenesse of God that nothing created can come more neere Wherefore seeing that man may participate of the wisdome of the diuine nature yea euen according to hi● owne nature hence it is that hee is so framed to the image of God that nothing can be more like in his being and nature vnto God he liueth he breatheth he vnderstandeth he hath existence and being and is in all these as a perfect patterne of his Creator and God CHAP. XV. What is the difference betweene the image and the similitude of God according to which man is said to be created SAint Austine in his questions vpon Deuteronomie thinketh it no lesse then blasphemie to auerre any thing to be superfluous in the sacred text wherefore lest we be enforced to contradict this so receiued a principle Orig. lib. 3. Peri●rchon cap. 6. Basil hom 6. in Gen. in hunc locum Ambros li. 6. Exameron c. 6. 8 Nicenus homil de creat hom Eucher li. 1. commen in Gen. in hunc locum Victorin in disp●t quam scripsit aduersus Arrium Theodoret. in quaest in Gen. q. 20. Rupert li. 2. de Trinitate operibus eius c. 3. et 5 Aquin. prima parte quaest 93. Magister sent lib. 2. distinct 26. ibidem Scholastici and manifest truth wee are to search what difference is betweene the image and likenesse of God according to which man was created Origenes Basil Nicenus Eucherius Victorinus Theodoretus Rupertus Aquinas the master of the sentences with many others both moderne and ancient Writers are of opinion that man is said to be made to the image of God according to his nature and properties consequent vnto nature as vnderstanding memorie and free will which he exerciseth in his naturall actions and in which he exceedeth all other inferiour creatures the which image though it may be and is in some sort defaced by sinne yet is it in no wise fully lost and blotted out because as it is wholly of God so it dependeth only of God and therefore can be taken away only by God himselfe nay not euen by God himselfe man remaining a reasonable creature or man For though he may haue his senses and other spirituall powers depraued yea though he may also be depriued of the exercise of them all yet in no wise can they be vtterly extinguished man as I said remaining man Now as touching the similitude of God according vnto which man was created wee are to consider him not according vnto the naturall gifts which are necessarily consequent vnto nature but according vnto iustice sanctitie and innocencie and grace which are gifts infused into nature though aboue nature the which as they are independent of nature so also may they bee and are separate from nature according to the free disposition and order of God the Author of nature but this certainly is alway for some sinne which in this sense may be said to be a deprauation of nature seeing it depriueth nature not only of these supernaturall gifts which are the chiefe ornaments and helpes of nature but also because it depraueth nature herselfe euen in her selfe and hindereth the due exercise of her naturall powers Rupertus in his second booke of the Trinitie and second chapter discourseth very acutely of this point of the difference betweene the image and similitude vnto which man was created giuing also the reason why the word image is prefixed before the word similitude in a word his resolution is this that the Sonne of God is signified by the word image and the holy Ghost by the word similitude for saith he the difference betweene similitude and image is this that the image is in regard of one only but a similitude is at least of two now the eternall Sonne of the eternall Father is the image of God according to that of the Apostle 1. Coloss who is the image of the inuisible God The Sonne I say is the image of the inuisible God equally inuisible For the vnderstanding of which we must presuppose that there bee many kindes of images as the image of man of a horse a picture in the wall an image grauen in stone or wood yea wee see euen the images of the Sunne and Moone in the water yet wee may not thinke that the Sonne of God is so to be called the image of God but rather as the Apostle writeth in another place Heb. 2. the figure of his substance because as euery substance is knowne by his figure or shape so God the Father by his word Againe the image of man is said to be a propertie of his substance in which sense the sacred text saith that Adam begat his sonne to his image and likenesse Gen. 5. and called his name Seth. Hence wee may vnderstand how the eternall Sonne is the image of his eternall Father and the holy Ghost the similitude and likenesse of the Father and Sonne seeing the goodnesse and loue of the Father and Sonne is common to both Father and Sonne Hence it is that it could not rightly be said in regard of the Sonne only let vs make man to our image and likenesse for as the Sonne is Sonne in regard only of the Father not of the Father and the holy Ghost iointly so also is hee not the image of the Father and of the holy Ghost iointly but of the Father onely But it is rightly said in regard of the holy Ghost to our image and likenesse because as the holy Ghost is the infinite goodnesse of the Father and Sonne so is he likewise the infinite similitude and likenesse common to both Father and Sonne But this not by the force of his particular proceeding as is the Sonne Others are of opinion that this word ad imaginem to our image doth signifie vnto vs the second person of the blessed Trinitie as he was to be incarnate or to take our nature vpon him But if we marke the phrase of the sacred text we shall easily finde that the Sonne of God was incarnate rather according to the similitude of man then that man was created according to his similitude Rom. 8. Philip. 1. Heb. 2. Eugubinus in his Cosmopoeia and Oleaster vpon the first of Genesis are of opinion that God therefore said let vs make man to our image and likenesse because when hee created man hee tooke vpon him the shape and forme of man to the end that he might the better conuerse with man But this seemeth rather to bee an inuention of their owne then grounded in Scripture because it is most probable that which the Schoolemen doe commonly hold with Dionysius that all those apparitions which we reade in the old Testament were not immediately of God or by God himselfe but by the mediation of Angels who taking vpon them airie or other apparant bodies appeared vnto men in the shape and forme of men but so neuerthelesse that

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

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

which oftentimes admitteth as well the true historicall as the litterall sense together with the spirituall interpretation if it be rightly applied CHAP. II. The description and situation of Paradise THIS may seeme as strange a title to some as how to measure the latitude of the heauens the depth of the Sea or how to number the innumerable starres of the firmament yea much more seeing that of these we haue some sight some experience some naturall ground but of this of Paradise we haue no view no experience nor any naturall foundation sufficient to build such mighty machinas of conceipts as some doe more boldly then soundly conceiue of Paradise But yet to this I answere that as we ought according to prudence and wisedome to giue credit vnto such as are expert in any faculty as long as we haue no sufficient ground to contradict So much more vnto the Fathers and other learned Diuines in points appertaining vnto Diuinity and in particular of these of Patadise which though they be not altogether so euident in the Scripture yet at least way they are either euidently deduced or prabably inferred out of the sacred text such as Isidors description of Paradice is who in the fourteenth book of his Aetimologies describeth it thus Isidorus lib. 14. aetimologiarum The description of Paradise Paradyse is a place situated in the Orientall parts of the world whose aetimology the word beeing translated out of Greeke into Latin signifieth hortum a Garden In Hebrew it is called Heden which interpreted in Latin is the same that deliciae delights wherefore both names being ioyned together they signifie a Garden of all manner of delights and pleasures a place beset with all kinde of fruitfull and beautifull trees where there is neyther cold nor heat but a perpetuall temper of aire furthermore out of this so pleasant a place there floweth in great aboundance a faire fountaine which watereth the whole Garden and trees thereof which afterward is diuided into foure huge and great riuers but the entrance of this place is alwayes shut vp for the sinne of our first Fathers yea it is alwaies enuironed and guarded on euery side with a fiery sword so that the very flames doe alwaies almost touch euen the heauens themselues In this place finally are placed the Cherubins to wit a most vigilant custody or centinell of Angels for the terror and expulsion of euill spirits Insomuch that neyther man nor euill spirit may haue accesse thither man being kept away by the fiery flame the euil spirits by the watch of the Cherubins thus farre Isodorus Which is the same in effect which Alchinus expresseth in these few verses lib. 1. carminum de initio mundi cap. 9. Alchinius his descriptiō of Paradise lib. 1. o carminū de initio mundi cap. 9. Ergo vbi trāsmissis mundi caput incipit Indis Qua perhibent terram confinia iungere coelo Lucus in accessa cunctis mortalibus arce Permanet Hic ver assiduum coeli clementia seruat Turbidus anster abest semperque sub aëre sudo Nubila diffugiunt iugi cessura sireno Nec poscit natura loci quos non habet imbres Sed contenta suo dotantur germinarore Sic cum desit hiems nec torrida ferreat aestas Fructibus autumnus ver floribus occupat annū To which description I adde that of Tertullian in his Apologie against the Gentiles Tertullianus apol cōtragentiles where he saith that Paradise is a place of diuine pleasure destinated for the receiuing of the blessed spirits segregated from the notice of the world by a fiery circle or girdle which compasseth it about Basilius orat de Paradyso Basil also in his oration of Paradise doth describe it thus Paradise is a place flowing with all sorts of pleasure and delights surpassing farre the beauty of all sensible creatures which by reason of the height it hath admitteth no obscurity of night or darknesse by clouds but rather is alwaies resplendent with the shining of the orientall starres to which place also there can come no immoderate force of windes no storme no tempest no horrour of winter no inundation by waters no burning of Sommer no drought of Autumne but a continuall and peaceble temperature of all times and seasons insomuch that that which may bee iustly thought the best and most pleasant of euery seuerall time of the yeare that doth alwaies heere concur and abound to wit a continuall pleasure of the spring the aboundance of haruest the mirth and alacrity of Autumne with the rest and quietnesse of the winter To which Ephren as hee is alleadged by Barsephas in his Treatise of Paradise addeth that it is beyond the Ocean in another world And S. Austine ad Orosium that is a place situated in the East part of the world reaching euen vp to the circle of the moone and so as it was safe from the inundation of the flood so also it is inaccessible to man after his first expulsion thence Abulensis also seemeth in part to assent saying 2 Cap. in Gen q. 2 c. 13. q. 107. that though Paradise toucheth not the Globe or circle of the moone yet saith hee it farre exceedeth the limits of our turbulent and darke aire and that it is placed in the third region of the aire higher at least by twenty cubits then all the mountaines of the earth so that the waters of Noahs flood which transcēded according as the Scripture relateth all the mountaines of the earth fifteene cubits could cause no dammage to so high a place as that of Paradise Bonauent lib. 2 sent dist 17. Finally Bonauenture in the second booke of the sentences dist 17. houldeth Paradyse to be vnder the equinoctiall line because as he and many others haue imagined there is alwaies a perpetuall temper of the Heauens and time by reason of the perpetuall equality of the dayes and nights vnder that line Eugubinus Oleaster Vatablus in 2. cap. Gen. Eugubinus Oleaster and Vatablus vppon the second chapter of Genesis think that Paradise was placed in Mesopotamia but that now it hath lost his beauty by the inundation of Noes flood so that now beeing patent not onely vnto man but also vnto the beasts themselues it needeth no Angelicall custody or fiery sword These be the common opinions of the Fathers doctors in these points to which euery man may assent as he findeth most agreeable with reason and true Philosophy for seeing that in these poynts there is nothing reuealed or declared vnto vs in the holy Scriptures nature must bee the best guide and mistresse where supernaturall authority is wanting Out of which naturall principles that of the huge hight of Paradise and reaching of it euen vnto the Spheare of the Moone seemeth altogether improbable for if Paradise was made for the habitation yea for the delight of man why should it bee situated in so inconuenient a place yea speaking according to naturall reason naturally

end that his corporall rectitude and vprightnes of his shape might stirre him vp to preserue the spirituall rectitude and righteousnes of the inward man who was made to the image of God and that the beauty of our corporall substance and outward proportion and right disposition of the lineaments of our body might correct the inward deformitie of our soules and the powers thereof For what can be more vgly deformed and abominable in the eye of that all-seeing God then a sinfull and defiled soule in a beautifull body Is it not a shamefull and detestable thing that an earthly and corrupt vessell such as the body is should contemplate the heauens view the Planets and be delighted with the aspect of the incorruptible spheares and motions of the starres and that on the contrary side the spirituall and celestiall creature far more perfect then all the celestiall globes and heauens the soule I meane of man should alwaies haue her eyes that is hir inward powers and affections debased and cast downe to the terrene trash and basest creatures of this world Consider therefore ô man thy dignitie of nature the perfection of thy powers thy priuiledges of grace the immortalitie of thy soule the excellencie of thy creation the nothing of thy selfe and lastly the infinite price of thy redemption by the most precious blood and death of the Lambe thy Creator and Redeemer and let not this so base and transitorie trash of this world so alienate thy minde and bewitch thy vnderstanding that thou preferre the filthy and base pleasures of the body before the spirituall and eternall of thy spirituall and immortall soule CHAP. XVIII Whether the image of God may be wholy lost and blotted out of the soule of man ORigenes Epiphanius ep ad Iohannē Hierosel Aug lib. 2. contra Adamantiam Manich. l. 83. quaest q. 66. lib. 6. de Gen. ad literam cap. 27.28 and S. Austine do seeme to affirme that man lost the image of God Epiphanius and diuers other of the Fathers doe peremptorily deny it out of Gen the Psalmes and S. Paul but I thinke this controuersie rather to arise by reason of the diuers vnderstanding of the image of God which is in man then of any true difference in their opinions for who can doubt but if wee consider man according to the supernaturall gifts first infused into the soule of Adam but that he lost the diuine similitude or likenesse of God and that wholy nothing remayning but onely the deformity of sinne Gen. c 9. Psal 38. 1. ad Cor. cap. 11. in the deformed and sinfull soule but if we consider him againe according to the naturall substance of the soule and her naturall faculties consequent therevnto it is equally indubitable that shee retained this likenesse of God though not in the same perfection which shee possessed before but rather much defaced blemished and deformed My reason is because there proceeded a more excellent beauty and perfection vnto this naturall substance by reason of the supernaturall qualitie of originall iustice and consequently the depriuation of this supernaturall gift which was also a sufficient cause of natures greater perfection and more admirable beauty was a depriuation and defacing of the said beauty of nature which otherwise had beene a perfect type and portraiture of the diuine nature and being CHAP. XIX Why God made man to his image and similitude MAny and most excellent reasons may be giuen of this but which I must needs confesse are rather morall congruencies grounded in the infinite goodnesse of God then in any other forcible convincing reason plainely deduced out of the sacred Text. The first whereof may be this that God therefore made man like vnto himselfe that thence it might be manifest how much the infinite goodnesse of God exceedeth the malignitie enuy and malice of man for God being infinite in his goodnesse yea in all other his attributes infinite yet doth he not disdaine our of his infinite goodnesse that that which in vs is limited and finite should be compared and likened to that which in him is infinite and beyond all comparison he enuieth not the perfection of our nature he maketh it more perfect by grace and by a sacred league and vnion he combineth both that by both we may be like vnto him in both who is the author of both And this with such a degree of participated perfection that man doth not only become like vnto God but also may bee called and is truly the adopted Sonne of God So that all men may now participate of the grace which one onely possessed by nature insomuch that as he being the naturall Sonne of God is a perfect patterne of his eternall Father by nature so wee also be a participated likenes and similitude in some degree by nature but most perfectly by grace The second reason may be this if so be that we may compare these inferiour things of this world to those supreme and infinite of God like as a temporall Prince hauing for to shew his power magnificence and maiestie built furnished beautified adorned and deck'd some excellent Citty in which hee himselfe doth meane to remaine doth there erect in some principall part thereof his owne image or statue in some precious porphire marble or other more excellent matter euen so Almighty God hauing out of his infinite wisdome made this maine Machina and beautifull Citty of the world for the manifestation of his glory to the end that it might be knowne and acknowledged who was the only author and architect of all hee was pleased to place in the midst thereof in the garden of paradise his owne image and similitude man I meane who by his soule and the three principall powers thereof should represent the vnitie and trinitie of his maker yea and by his outward shape and forme in some sort likewise represent the inward and consequently though not immediately euen God himselfe Insomuch that as it is said of the portrature of Venus painted by Apelles that none could perfect it but onely Apelles who first began it so likewise was it not possible that any should bring our soule to her first perfection but only God who was her first Creator Hence it is that like as he who defaceth the image or statua of an earthly Prince is iustly condemned of high treason so a fortiori who depraueth his owne nature and by offending his maker depriueth it of grace the which is the seale signe and similitude of the diuine power nature and maiestie is worthily condemned of high treason against the same power and maiestie The third motiue why God created man to his image and similitude may be this to the end that all corporall things might be subiect and each after their manner seruiceable to man as who of all other creatures was the expresse similitude of their lord and maker vnto which it seemeth that God did allude when he said vnto Noe the feare of you and the