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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

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

is common to all the blessed Spirits and Saints of heauen to euery one according to their degree of glory correspondent vnto the measure of their faith heard here in earth or while they were in the way to this supernaturall blessednesse CHAP. VIII Whether there was euer any such tree in Paradise as the tree of life or rather that which is written of it in the Scripture is onely to be vnderstood spiritually or figuratiuely AS now in this deluge of miseries which haue ouerflowne the world there be many which in outward shew and words pretend so much spirit that they leaue nothing for the inward but acts of carnalitie so there wanted not these kindes of monsters in former ages who though they were neuer so farre plunged in the depth of hell as ours be yet were they not farre inferiour in the fictitious morallizing of Scripture or rather wresting from the true sense the word of God such were Origines and his fellowes Allegorici so tearmed because they wrested the Scripture beyond all truth and sense only to a spiritual and allegorical sense especially those places which speake of Paradise and the tree of life some thinking it to bee our Sauiour Christ or word of God incarnate others the sole attribute of the eternall wisdome of God some againe our euerlasting happinesse in the kingdome of heauen according to that of S. Iohn Reu cha 2. vers 2. To him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paradise of my God that is as Eugobinus in his Cosmopoeia holdeth not our essentiall blessednesse in the sight of God as the former opinion is but a proprietie necessarily annexed thereunto to wit immortalitie which God had promised to Adam and his posteritie if they had persisted in their first state of innocencie wherein Adam was first created Here be many fictitious propositions ill grounded and which of themselues are sufficient to ouerthrow themselues the truth and the common opinion as well of Schoole Diuines as of Expositours of the holy Scriptures and Fathers is that as the historie of the tree of life and the rest of Paradise may well be interpreted in an Allegoricall sense without any contradiction to the true meaning of the historie so to vnderstand it only thus excluding the historie is a manifest iniurie done to the Scripture So S. Austine in his 13. booke of the city of God chap. 21. saith that we may vnderstand by Paradise the blessed life of the Saints of God likewise by the foure riuers of Paradise the foure cardinall vertues prudence fortitude temperance iustice by the trees all profitable Arts and disciplines by the fruit of the tree the good workes of the godly by the tree of life wisdome the mother of all goodnesse finally by the tree of knowledge of good and euill the experience of the commandement transgressed These things likewise may be vnderstood of the Church as prophesies proper vnto her future estate So that by Paradise wee may vnderstand the Church according to that which wee reade of her in the Canticles Moreouer by the foure flouds the foure Gospels by the fruitfull trees the Saints whose fruits bee their workes by the tree of life the Saint of Saints Christ our Sauiour lastly by the tree of the knowledge of good and euill our owne morall and ciuill actions not the supernaturall in which wee are more passiue then actiue These and the like of Origenes and others of the Fathers are questionlesse most excellent Allegories yet not such as may be taken for sole verities excluding the plaine historie of Moses and literall sense which is the second part of my assertion deduced also out of S. Austine in the place aboue alleaged where he concludeth thus Haec siquae alia These and the like may be spiritually applied vnto Paradise so that the truth of the historie be faithfully kept and no iniurie offered to the word of God for if once we giue a sole and generall passage to this kinde of Allegoricall exposition wee shall soone bee brought to many fond definitions in matters of faith CHAP. IX Why the tree of life was so called and whether it had truly the propertie of making a man immortall AS it is truly said of the bread of life the Sacrament I meane of the Lords Supper that it doth not concurre physically with any real influence vnto the grace of God inherent in our soules in this life or to the eternitie of blessednesse in the life to come but that it is only a signe of the one and a pawne and pledge of the other to wit of grace in this life of an eternall poies of glory in the other so many holding the tree of life to be a figure or type of the bread of life haue with proportion held of them both to wit that neither of them were physicall and reall causes of their effects but onely morall Hence it is that Eugubinus aboue alleaged in his Cosmopoeia thinketh that it was called the tree of life non effectiuè quòd vitam faceret immortalem not because it did really cause or should haue caused immortalitie in man sed significatiue tantùm because it should haue beene a signe and token only of immortalitie if he had not transgressed the commandement of his Creator a probable opinion certainly or which cannot easily bee refuted for although all almost Writers and Fathers both of the Greeke and Latine Church doe agree that the effect of this fruit was immortalitie yet in the manner how they doe not agree So therefore if wee agree of the thing it is not materiall how wee hold of the manner of concourse As in like manner wee doubt not to say of the bread of life the Sacrament of the Lords Supper that certainly it containeth the cause of life Christ but how it containeth him who can expresse This exceedeth the naturall capacitie of Angels the other of the type also the reach of man Agreeing therefore about the things why should wee so contend to expresse the manner which in no wise can be expressed because it is not expressed in the booke of life and therefore cannot be necessary to eternall life Neuerthelesse if I may coniecture in things so hidden I deeme the contrary much more probable to wit that this tree of life was not onely a type or token of immortalitie but that really it was a cause sufficient to haue produced immortalitie my reason or rather congruence because no concludent reason can be giuen in this point is because it was the most perfect figure as the Fathers affirme of that most excellent tree which for all eternitie is planted in the celestiall Paradise to wit of Christ who saith of himselfe Apoc. 2. cap. Vincenti dabo edere to him that ouercommeth to wit himselfe I will giue to eat what will he giue himselfe to eat of the tree of life which is in the Paradise of the

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

a true serpent but that it was the deuill in the shape and likenes of a serpent and therefore he was cursed vnder the name of a serpent Neuerthelesse this opinion seemeth not true for if it had beene a deuill then would he haue left the likenes of a serpent after the temptation as when any Angell doth assume for any time a humane shape presently after hee hath performed his purpose hee putteth of that corporall shape but this serpent euen after the temptation remained in his former shape for after that Eue had beene so seuerely reprehended for eating the forbidden fruit presently she excused her selfe and said the serpent deceiued me then the Lord God said vnto the serpent because thou hast done this thou art cursed aboue all cattell and aboue euery beast of the field vpon thy belly shalt thou goe and dust shalt thou eat all the dayes of thy life So that the serpent retained his former shape euen after Eue had eaten of the forbidden fruit neither could this curse be fitly applied to a fained serpent Caietan in his Commentaries vpon Gen. thinketh that here by this word serpent is neither signified a true serpent nor yet any thing that hath the resemblance of a serpent but onely the deuill in his owne likenes who by reason of his subtiltie and vehement desire of mans destruction is often in the scripture termed a serpent and therefore he saith that this temptation was not externally by proposing the forbidden fruit in outward speach and perswasion but by the inward suggestion mouing and inclining her appetite Neuerthelesse as this opinion is most improbable so is it contrary to the common opinion of the Fathers interpreters of the Scriptures and common sense of all Christians who generally hold that Eue was tempted of the deuill in a corporall and true serpent who allured her by externall perswasion and present view of the forbidden fruite Furthermore the whole text in this place is peruerted by this and such like allegoricall expositions Neither can there any sound reason bee alleadged why this place may not be vnderstood historically as the text soundeth and is propounded vnto vs or if not why may not the same be said and the like allegoricall exposition be onely admitted of Paradise the trees of life of good and euill of the foure riuers of the creation of Adam and lastly of the framing of Eue out of Adams side The fift and last opinion Damascen lib. 2 de fide Orthodoxa cap. 10. Augustinus de ciuit Dei lib. 14 cap. 11. lib. 11. de Gen. ad lit c. 27. and which I hold to be the most true is that it was a true and naturall serpent by which the deuill tempted and ouercame Eue speaking with her in the shape and substance of a serpent not in his owne voice as who hath none neither by the hissing of a serpent which was not sufficient for that purpose but with humane voice sounding as some thinke like vnto a woman as most accommodate for to deceiue the woman and this is the opinion of Basil Austine Damascene Chrysostome Theodoretus Beda and Rupertus The deuill saith S. Austine spoke in the serpent vsing him as his instrument after that manner that the Deuill could moue and be moued to expresse the sound of the words and corporall signes by which the woman might vnderstand the will and intent of the tempter though not so that the serpent could vnderstand the sound of the words which were spoken vnto the woman neither is it to be thought that the soule of the serpent was transformed into a reasonable soule seeing that neither those men who are possessed do not know what they say when the Deuill speaketh in them For although it be the opinion of the vnlearned that the serpents heare and vnderstand the words of the enchaunters insomuch that they leape out of their holes and caues by the force and vertue of the enchantments yet that also is by cooperation with the Deuill Yea it seemeth to proceed by the particular prouidence and permission of God that serpents are moued more by verses and enchauntments then any other liuing creature which is no small signe and token of our first seduction by the serpent yea euen the deuils reioyce that as yet they haue this power permitted vnto them by which they moue serpents by mens enchauntments that after some sort they may deceiue and ouercome man who in some sort was occasion of their fall the which is permitted vnto them for a memorie of the first fact by which the deuill seduced mankinde vsing the serpent as an instrument of their seduction and vtter ouerthrow vnlesse it had pleased God to haue redeemed vs by the blood of the Lambe CHAP. XLVI Whether that which Moyses saith that the serpent was craftier then all beasts of the earth is to be vnderstood of the true serpent or of the Deuill SAint Austine answereth Augustin lib. 11. de Gen. ad lit cap. 29. that the serpent is said to be craftiest of all kinde of beasts by reason of the craftinesse of the deuill who vsed him as his instrument to deceiue mankinde like as the tongue is said to bee prudent subtile wise cunning or craftie moued by a subtle prudent or crafty man Neuerthelesse this seemeth not probable that the serpent is called the craftiest of all beasts by reason of the craftinesse of the deuill for that either this was for the subtiltie which the serpent had of himselfe or for that which hee was to receiue of the deuil not the first because the craftinesse of the deuill was not inherent in him neither could the deuill impart any such craftinesse vnto him seeing the Serpent is not capable of any such craftinesse either rationall or sensitiue remaining a serpent That therefore which seemeth more probable is that the reason why the Serpent is called the craftiest of all beasts was not so much to signifie his naturall craftinesse as to shew the order and conformitie of the diuine prouidence in taking so apt an instrument for the fulfilling of his permissiue will about the fall of Adam for if we marke it we shall finde that such is the prouidence of him qui attingit à fine vsque ad finem fortiter as the Wise-man saith disponens omnia suauitèr that euen in workes most miraculous and aboue nature he vseth those instruments for the most part which are most accommodate by their owne nature for although we admit that Wolues Foxes and Elephants be more subtill wise and craftie in their kinde yet neuerthelesse we shall finde no creature so naturally bent by a malicious craftinesse to hurt man as the serpent is this therefore was the reason why God cursing the serpent said Gen. 3.15 verse I will put enmitie betweene thee and the woman and betweene thy seed and her seed she shall breake thine head and thou shalt bruise his heele Yea questionlesse this naturall instinct of the serpent is signified in

nature it cannot be denied but that it was grace as which was not consequent vnto nature but aboue all nature Wherefore as now in the law of grace all that are regenerated by baptisme in Christ doe in and by baptisme according to the opinion of many Diuines receiue the grace of Christ so likewise in the state of innocency all that should haue been borne of the loines of Adam should in and at the very instant of their naturall conception and first moment of naturall life haue receiued the first influence of their spirituall birth and supernaturall life Now the difficultie is whether if Adam had persisted in the state of innocencie all we his posteritie should then haue beene confirmed in grace insomuch that as wee should haue beene borne in the grace and fauour of God so wee should neuer haue fallen from the same Anselmus lib. 1. Cur Deus home cap. 38. Gregorius lib. 4. Moraliū c. 36. Anselmus and Gregorie the great answer that if Adam had not sinned then all his posteritie should haue beene confirmed in the grace and fauour of God for who saith Anselmus dare presume to affirme plus valere iniustitiam that iniustice should haue beene of more force to binde vnto bondage in mans first perswasion then his iustice to confirme him in liberty if he had persisted in his first temptation for euen as all humane nature was ouercome by Adams sinne so by him all should haue ouercome if he had not sinned Neuerthelesse I resolue with S. Austine that the posteritie of Adam should not at least way in the instant of their generation beene confirmed in grace though Adam had persisted in his originall iustice for how is it credible that they should haue receiued more abundant grace then their first head and father at his first creation Wherefore like as Adam though created in grace could fall from that happy estate of grace so it seemeth most probable that his posteritie might also seeing that wee read of no particular prouidence grace promised to them which was not profferd to their first father For though Adam could as many Diuines hold haue increased in grace yet none but Paelagians hold that hee could merit vnto himselfe the infusion of the first grace much lesse vnto others CHAP. XLIV Whether Adam before his sinne was mortall or immortall SAint Austine in his 7. booke de Gen. ad lit cap. 25. answereth most excellently that the body of Adam before his sinne was both mortall and immortall mortall because he could die immortall beause hee could not haue died For it is one thing not to be able to dye another to be able not to dye that belongeth only to the Angells this is agreable euen vnto man not by the constitution of his nature but by the benefit of the tree of life from which tree hee was banished as soone as hee sinned that hee might dye who if he had not sinned might not haue died wherefore he was mortall by the nature of his corruptible body but yet immortall by the benefit of his Creator for if the body was mortall because it could dye by the like reason it was immortall because it could not haue died for that is not immortall onely which cannot dye at all vnlesse it be spirituall which is promised to vs in our resurrection Now therefore the difficultie is whether this gift of immortalitie due to the perfect state of Paradise was due also and connaturall vnto man persisting there Many of the best learned of this age are of opinion that this originall iustice which did bring with it a power of immortalitie and a perfect subiection of the flesh and senses vnto the rule of reason was a gift due euen vnto nature granted vnto man as not only agreable but likewise belonging and consequent vnto his naturall integritie and perfection insomuch that mans nature being now depriued thereof may iustly bee deemed in a manner maimed imperfect and monstrous especially seeing it was to proceed of naturall causes such as was the eating of the tree of life Againe euen naturall reason doth require that the minde and reason should rule and gouerne the whole man and consequently that the flesh and senses should be ruled by reason and obey the superiour power wherefore as it is without all question that the rebellion of the flesh against reason is contrary to mans nature so originall iustice which did restraine the rebellion did questionlesse pertaine to the naturall state integritie and perfection of man yea how were it otherwise agreable to the diuine wisdome to make a creature partly immortall and incorruptible partly againe mortall and corruptible Neuerthelesse vnlesse the question be more de nomine then dere I deeme it most certaine and out of all question that that gift of immortalitie was supernaturall as which was in no wise due or consequent to nature for neither this immortalitie could proceed of the qualities proportionate to the body seeing these tend rather to corruption then immortalitie as which are each contrary to other and after a sort consuming one another and these tending to the disvniting of the body and soule neither could this immortalitie be ab externo agente from some outward principle and cause for then if it were so it were rather to bee deemed in some sort opposite to the inclination of nature the which of it selfe as we haue already said tendeth to corruption yet as that which is congenitum or produced ioyntly with nature may in some sort be said to be naturall or rather connaturall so I will not deny of this quality of immortalitie though of it selfe it be altogether aboue nature yet respectiuely and in regard of the first infusion into nature I will not I say deny but that it may be deemed naturall CHAP. XLV What kinde of serpent that was which tempted Eue. IOsephus in his first booke of Antiq. chap. 1 holdeth that as it was a true and naturall serpent which tempted our first fathers so it was naturall vnto it to speake vnderstand yea and to goe vpright like vnto man and that vnderstanding mans felicitie moued with enuie hee sought his ouerthrow maliciose persuadens mulieri vt de arbore scientiae gustaret maliciously perswading the woman that shee should taste of the tree of knowledge Ephraim the Syrian as Barsalas relateth in his booke of Paradise the 27. chap. held that the serpent which spake with Eue was a true corporall serpent and that Satan had obtained of God the facultie of speech to be giuen vnto the serpent for a time so that as in Balaams reprehension God gaue the vse of speach vnto the Asse for his iust reprehension and punishment so likewise here saith Ephraim God gaue not only speach but euen intellectuall power and vnderstanding vnto the serpent for a tryall of our first fathers obedience Cyrillus in his third booke against Iulian the apostata and Eugubinus in his Cosmopoeia are of opinion that this was not