CHAP.
I.
Whether
there
was
euer
any
such
place
as
Paradise
,
or
rather
the
description
of
Moses
is
to
be
vnderstood
Allegoricallie
,
and
so
to
be
referred
vnto
the
minde
onely
.
AS
there
is
nothing
in
nature
so
plain
which
may
not
be
contradicted
,
neyther
any
thing
so
pure
which
may
not
be
defiled
,
so
nothing
so
euident
in
Gods
Worde
,
which
hath
not
beene
opposed
.
Such
is
our
nature
after
our
fall
,
and
such
our
daily
most
lamentable
lapses
,
after
our
first
lapse
,
and
originall
Fall
.
Insomuch
,
that
ignoring
the
cause
of
our
infinite
misery
,
we
become
desperately
sicke
,
and
of
our selues
and
nature
,
without
remedy
.
Wherfore
my
intent
beeing
chiefly
to
shew
vs
our
end
,
and
eternall
felicity
,
I
will
first
shew
the
place
,
and
demonstrate
the
grace
from
which
we
fell
;
that
thereby
knowing
the
infelicity
of
our
fall
,
and
place
from
which
we
fel
,
we
may
be
more
thankfull
vnto
God
for
that
felicity
,
place
,
and
grace
,
vnto
which
we
are
exalted
after
our
fall
;
and
so
come
to
a
more
perfect
blessednes
after
our
fall
,
then
that
which
wee
possessed
before
we
fell
,
or
should
haue
possessed
in
Paradise
if
wee
had
not
falne
.
Now
therefore
as
touching
this
place
of
our
first
happinesse
,
and
from
whence
our
misery
was
first
deriued
,
I
will
begin
with
a
worthy
Prelate
,
who
though
hee
was
one
of
the
chiefest
Doctors
of
the
Church
of
God
,
yet
being
to
explicate
these
very
difficulties
of
Paradise
,
By
which
words
he
signifieth
two
things
;
the
first
,
that
,
that
place
was
Paradise
,
vnto
which
S.
Paul
was
carried
(
the
which
opinion
in
what
sense
it
may
bee
verified
,
it
shall
afterward
be
explicated
)
the
second
thing
there
to
be
noted
is
,
that
it
is
impossible
for
man
to
declare
,
what
kinde
of
place
that
was
,
vnto
which
the
Apostle
was
carried
,
vnlesse
peraduenture
it
might
haue
been
by
him
,
who
had
that
speciall
priuiledge
,
to
be
carried
thither
.
Hence
peraduenture
it
is
that
Origenes
,
Philo
,
the
Hermetians
and
Seleucians
were
of
opinion
,
that
there
was
neuer
any
such
place
as
Paradise
,
but
rather
that
the
scripture
where
it
maketh
mention
of
Paradise
,
is
to
be
vnderstood
Metaphorically
,
Spiritually
,
or
Allegorically
.
First
,
because
in
other
places
of
Scripture
,
where
there
is
mention
of
Paradise
,
that
word
cannot
be
vnderstood
of
any
terrene
place
:
therefore
if
one
place
of
Scripture
must
bee
the
interpreter
of
the
other
,
according
to
the
common
consent
of
the
Fathers
,
it
may
not
seem
improbable
,
but
that
the
like
may
be
admitted
in
this
history
of
Paradise
.
Secondly
,
because
those
things
which
are
said
to
haue
beene
in
Paradise
,
cannot
be
vnderstood
literally
:
as
that
in
the
midst
of
Paradise
there
was
a
tree
of
knowledge
of
good
and
euill
(
a
property
not
due
vnto
nature
,
much
lesse
agreeable
or
consequent
to
the
nature
of
a
tree
)
.
Secondly
,
that
Adam
heard
the
voyce
of
GOD
,
where
as
spirits
of
their
owne
nature
haue
no
voyce
,
or
sound
,
much
lesse
the
purest
of
spirits
.
Thirdly
,
that
hee
heard
God
walking
towards
the
South
,
whereas
indeed
God
neither
walketh
,
nor
moueth
,
but
is
alwaies
replenishing
,
working
,
and
filling
euery
place
,
yea
in
euery
place
equally
present
,
in
essence
equall
,
in
power
equall
,
in
all
his
other
infinit
attributes
equall
.
Againe
,
how
can
it
be
vnderstood
literally
,
that
after
the
transgression
,
and
expulsion
of
Adam
out
of
Paradise
,
there
was
placed
a
Cherub
or
Angell
with
a
fiery
sword
,
as
necessary
for
the
custody
of
the
said
place
:
as
though
eyther
the
commaundement
of
God
had
not
beene
sufficient
,
or
his
will
resistible
without
the
assistance
of
the
Angelicall
power
;
or
the
Angell
not
sufficiently
powerfull
for
the
restraining
of
Adam
,
without
the
vse
of
a
fiery
sword
;
as
though
againe
God
in
power
were
not
omnipotent
,
neyther
the
Angell
spirituall
,
but
either
that
the
creator
had
neede
of
his
creature
,
or
that
which
is
a
pure
spirit
had
need
in
his
operation
of
an
impure
,
imperfect
and
corruptible
bodie
.
Moses
Barsephas
in
his
Treatise
of
Paradise
saith
,
that
there
be
two
parts
of
Paradise
,
one
corporall
,
another
spirituall
,
one
created
for
the
pleasure
of
the
body
,
another
for
to
delight
the
soule
:
so
that
,
as
man
is
composed
of
two
parts
,
the
one
spirituall
,
the
other
corporall
,
and
yet
but
one
onely
man
:
so
(
saith
hee
)
was
Paradise
partly
corporall
,
and
partly
spirituall
,
yet
one
onely
Paradise
:
his
arguments
bee
these
.
If
Paradise
were
onely
corporall
(
saith
hee
)
then
the
body
onely
of
Adam
was
delighted
there
:
because
no
corporall
thing
can
delight
the
soule
:
wherefore
if
God
had
not
created
another
part
of
Paradise
spirituall
,
hee
might
seem
to
haue
dealt
fraudulently
with
man
(
which
were
blaspheamous
)
who
promised
a
Paradise
for
the
whole
man
;
and
yet
created
such
a
one
as
could
not
delight
the
whole
man
.
Againe
,
that
Paradise
is
not
onely
spirituall
,
he
proueth
with
these
arguments
:
For
then
it
could
not
haue
delighted
the
body
,
but
onely
the
spirit
.
Yea
all
those
things
which
Moses
writeth
as
touching
Paradise
,
might
bee
deemed
false
;
seeing
that
hee
so
euidently
insinuateth
,
that
man
was
created
in
Paradise
,
as
in
some
materiall
place
;
and
that
God
had
planted
Paradise
in
Eden
from
the
beginning
:
that
he
put
man
there
whom
hee
had
created
,
that
he
created
for
him
there
all
trees
,
hearbs
,
beasts
,
and
all
other
things
necessary
,
both
for
the
delight
and
vse
of
man
:
That
our
first
Fathers
fell
from
Gods
grace
,
by
eating
of
the
forbidden
fruite
;
that
they
hid
themselues
amongst
the
trees
of
Paradise
,
after
their
fall
;
and
many
other
things
which
cannot
be
vnderstood
,
but
of
a
reall
and
corporall
place
.
Thirdly
,
if
Paradise
were
not
a
reall
and
corporall
place
,
how
could
there
flow
out
of
it
those
foure
riuers
,
which
(
as
the
Scripture
witnesseth
)
compasse
the
whole
earth
?
How
should
Enoch
and
Elias
be
translated
thither
,
and
(
as
many
writers
affirme
)
be
conserued
there
both
in
body
and
soule
?
yea
otherwise
how
should
Adam
and
Eue
haue
liued
there
?
Which
things
,
though
all
of
them
bee
not
so
certaine
,
yet
most
of
them
are
so
euidently
expressed
in
the
scripture
,
that
they
manifestly
prooue
the
Garden
of
Paradise
to
haue
beene
a
reall
and
corporall
place
,
Ideo
Mosen
descipsisse
Paradisum
,
That
Moses
did
therefore
so
manifestly
describe
Paradise
,
the
riuers
,
the
trees
,
the
fruites
,
And
all
other
things
thereto
appertaining
,
that
the
simple
and
ignorant
should
not
be
deceiued
,
by
the
fabulous
Allegories
,
and
doting
dreames
,
which
some
would
pretend
to
diuulge
for
sole
truth
,
hidden
in
the
figuratiue
and
materiall
description
of
Paradise
.
The
like
also
may
be
seene
in
Saint
Augustine
in
his
eight
booke
vpon
Genesis
cap.
1.
&
seq
.
and
the
13.
booke
de
ciuitate
dei
,
cap.
21.
&
questione
vigesima
septima
in
Gen.
Basil
.
Hom.
11.
vpon
the
Exameron
.
Likewise
Hierome
in
his
Epistle
to
Pamachius
;
Epiphanius
epist.
ad
Iohannem
Hieros
.
Damascenus
in
his
fourth
booke
,
de
Orthodoxa
fide
,
cap.
13.
Isodorus
libro
quarto
Etymologiarum
cap.
3.
Gregorius
Nicenus
oratione
quinta
in
orationem
dominicam
.
Cyrill
,
Naz.
Ephren
,
and
others
.
Lastly
,
S.
Augustine
in
his
27.
Before
the
Lord
destroyed
Sodome
,
and
Gomorrah
,
it
was
as
the
garden
of
the
Lord
,
like
the
Land
of
Aegypt
,
as
thou
goest
vnto
Zoar
,
Wherefore
saith
Saint
Augustine
in
the
place
aboue
alleadged
)
if
by
the
fruitfull
trees
described
in
Paradise
,
there
were
nothing
else
to
bee
vnderstood
but
onely
the
vertues
of
the
minde
,
as
some
do
hold
,
and
if
there
were
no
true
corporal
Paradise
,
beautified
with
all
kinde
of
trees
,
it
would
not
haue
beene
said
of
that
place
,
that
it
was
as
the
Paradise
of
God
.
Conticescant
igitur
(
as
Saint
Hierome
commenteth
vpon
Daniel
,
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
.
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.
Ergo
vbi
transmissis
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
annum
.
To
which
description
I
adde
that
of
Tertullian
in
his
Apologie
against
the
Gentiles
,
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
.
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
,
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
not
inhabitable
by
reason
of
the
neerenesse
of
the
Sunne
,
and
other
Planets
,
and
stars
.
To
which
(
I
cannot
denie
)
but
some
shew
of
answere
may
be
made
as
that
neither
Sunne
,
nor
any
of
the
Planets
,
are
(
as
the
Philosophers
say
)
formally
but
onely
virtually
hot
;
that
is
,
though
they
haue
the
vertue
to
produce
heate
in
these
inferiour
things
,
yet
that
they
be
not
in
themselues
hot
,
neither
are
they
capable
of
heate
:
because
,
as
they
neither
agree
in
matter
,
nor
forme
(
as
many
Philosophers
hold
)
with
these
inferiour
creatures
;
so
neither
can
they
haue
the
same
kinde
of
qualities
that
our
Elements
haue
.
But
this
answer
is
easily
confuted
,
because
as
the
virtuall
heate
of
the
sun
is
sufficient
to
make
inhabitable
some
places
of
the
world
(
as
diuers
graue
Writers
affirme
)
by
reason
of
the
neernesse
vnto
it
,
why
might
it
not
also
cause
the
like
effect
in
Paradise
?
vnlesse
wee
will
flie
vnto
the
omnipotence
of
God
,
and
miracles
,
the
onely
refuge
of
ill
grounded
Philosophie
and
ignorance
.
Or
say
(
as
some
haue
fondly
fained
)
that
Paradise
being
of
another
kinde
of
matter
then
the
rest
of
the
earth
,
or
of
the
same
Species
,
and
purity
,
that
the
heauens
are
,
as
these
bee
incorruptible
by
reason
of
their
most
pure
matter
,
or
incorruptible
vnion
,
so
likewise
Paradise
,
and
the
thinges
there
:
onely
man
being
of
the
same
nature
that
now
he
is
,
was
by
the
particular
prouidence
of
the
omnipotent
power
,
kept
from
mortalitie
or
corruption
as
long
as
hee
preserued
himselfe
from
the
corruption
of
sin
.
But
these
and
such
like
solutions
,
as
they
are
forged
without
any
ground
,
so
they
may
easily
be
denied
without
any
more
reason
,
this
onely
being
added
to
the
former
proofe
,
that
so
high
a
place
as
the
Spheare
of
the
Moone
,
was
altogether
vnfit
for
the
situation
of
Paradise
,
by
reason
of
the
perpetual
agitation
,
and
motion
of
that
place
,
which
is
so
continually
rapt
,
and
carried
about
with
the
most
violent
,
and
swift
course
of
the
heauen
.
Many
other
reasons
(
I
confesse
)
might
bee
giuen
,
but
which
rather
appertain
vnto
Mathematikes
and
longer
discourses
,
then
the
breuity
,
which
wee
haue
here
taken
vpon
vs
,
will
permit
.
Now
therefore
onely
remaineth
that
by
the
consideration
of
the
excellencies
of
this
place
,
wherein
we
were
before
our
sinne
,
we
gather
the
hatred
God
beareth
to
sinne
;
seeing
that
for
the
sinne
of
one
,
yea
and
that
but
one
only
,
God
,
who
is
so
good
,
yea
infinite
goodnesse
and
mercie
,
would
punish
with
so
long
a
punishment
,
and
with
so
great
punishments
,
for
so
long
a
time
,
so
infinite
a
number
,
as
is
,
and
shall
be
the
whole
posteritie
of
Adam
,
euen
vnto
the
worlds
end
;
And
that
sinne
,
certainly
,
hath
a
kinde
of
infinitie
of
malice
which
could
deserue
so
infinite
a
punishment
,
yea
so
much
prouoke
the
infinite
goodnesse
and
mercy
of
him
,
who
is
infinitely
good
,
and
mercifull
.
And
lastly
we
may
inferre
,
what
sinne
iustly
deserueth
,
if
it
should
not
be
punished
more
according
to
the
rule
of
mercy
,
then
according
to
that
,
which
the
rigor
of
iustice
requireth
;
seeing
that
nothing
was
,
or
could
bee
sufficient
,
to
blot
,
or
wash
it
away
,
but
onely
the
bloud
of
the
lambe
of
God
,
which
onely
washeth
away
the
sinnes
of
the
world
;
by
which
,
we
are
to
be
restored
,
not
onely
into
a
more
high
participation
of
God
,
and
his
grace
,
then
we
possessed
before
our
fall
;
but
also
into
a
more
perfect
Paradise
,
then
that
was
,
from
which
we
were
banished
,
for
our
first
sinne
,
and
fall
:
And
this
only
by
his
merits
,
bloud
,
and
passion
,
who
could
in
no
wise
either
slippe
,
or
fall
:
So
that
wee
may
well
exclaime
with
Saint
Austine
,
O
strange
iudgement
,
ô
vnspeakable
disposition
of
the
diuine
mysteries
;
the
sinner
offendeth
,
the
iust
is
punished
:
the
guiltie
transgresseth
,
the
innocent
is
beaten
;
the
wicked
sinneth
,
the
godly
is
condemned
;
that
which
the
euill
deserueth
,
the
good
suffereth
;
the
seruant
doth
amisse
,
the
master
maketh
amends
:
man
committeth
sinne
,
God
beareth
the
punishment
.
O
Sonne
of
God
how
hast
thou
debased
thy selfe
?
how
hast
thou
burned
in
affection
?
How
farre
is
thy
mercie
stretched
?
whither
is
thy
compassion
come
?
Adam
did
wickedly
,
thou
was
punished
;
man
sinned
,
thou
wast
afflicted
;
Eue
offended
,
thou
wast
tormented
;
we
were
disobedient
,
but
thou
obediently
bearest
the
punishment
of
our
disobedience
;
we
serued
our
concupiscence
,
but
thou
enduredst
hunger
;
the
tree
allured
vs
vnto
an
vnlawfull
desire
,
but
perfect
charitie
ledde
thee
vnto
the
Crosse
;
wee
tasted
presumptuously
the
forbidden
fruite
,
but
thou
sufferedst
torments
for
our
presumption
,
and
momentarie
delight
.
We
enioyed
the
pleasure
,
but
thou
wast
peirced
with
nailes
;
wee
delighted
in
the
sweetnesse
of
the
apple
,
but
thou
therefore
didst
tast
the
bitternesse
of
the
gall
.
Here
astonished
I
know
not
what
to
say
,
nay
I
am
so
amazed
I
knowe
not
what
to
thinke
,
onely
I
can
exclaime
with
the
Apostle
,
O
altitudo
sapientiae
&
scientiae
Dei
!
O
deapth
of
the
wisedom
of
God!
ô
mercy
of
the
omnipotent
without
measure
!
quid
retribuam
Domino
pro
omnibus
quae
tribuit
mihi
?
What
shall
I
giue
vnto
God
again
,
who
hath
giuen
himselfe
so
often
for
mee
?
vnto
hunger
for
my
riot
;
vnto
nakednesse
for
my
pride
;
vnto
dishonour
for
my
honour
,
vnto
humilitie
for
my
ambition
;
vnto
mortalitie
for
my
immortalitie
:
And
finally
vnto
the
ignominious
torments
of
a
thorny
crowne
,
and
other
of
his
sacred
passion
,
and
vitall
death
,
for
to
crowne
mee
with
an
eternall
crowne
of
glory
,
in
the
life
to
come
,
in
that
euerlasting
Paradise
,
vnto
which
no
mutability
,
no
mortality
,
and
much
lesse
any
impuritie
can
ascend
:
vbi
non
est
transmutatio
,
nec
vicissitudinis
adumbratio
:
whither
not
euen
the
very
shaddow
of
change
can
approach
.
CHAP.
III.
Of
the
compasse
and
greatnesse
of
Paradise
,
and
why
it
was
so
beautified
,
seeing
God
fore-knew
,
for
how
short
a
time
it
was
to
serue
for
the
vse
of
man
.
WHere
there
is
lesse
certainty
in
the
conclusion
,
there
I
meane
to
spend
lesse
time
in
the
resolution
,
as
in
this
of
the
compasse
of
Paradise
:
a
question
of
more
difficultie
,
then
necessitie
:
yet
neuerthelesse
because
it
is
vrged
by
some
,
I
will
endeauour
to
giue
some
satisfaction
in
it
,
such
as
may
be
in
so
vncertaine
a
point
,
at
least
way
as
far
,
as
other
principles
of
Philosophy
,
or
Diuinitie
,
or
finally
as
the
graue
expositours
of
the
sacred
text
will
giue
me
any
firme
ground
of
discourse
.
Amongst
whom
Ephren
aboue
alledged
answereth
to
this
question
,
that
Paradise
was
greater
then
all
the
earth
now
inhabited
.
I
know
well
what
is
wont
to
be
answered
,
to
wit
,
that
if
Adam
had
not
tasted
of
the
forbidden
fruite
,
there
should
haue
beene
none
in
Paradise
,
but
onely
those
,
which
should
haue
supplied
the
seates
of
the
lapsed
Angells
;
and
consequently
they
should
haue
been
but
few
in
number
:
according
to
that
of
the
Gospell
,
pauci
electi
,
few
be
the
chosen
.
To
what
end
then
should
their
habitation
haue
beene
of
so
great
compasse
,
as
is
the
worlds
now
inhabited
?
Againe
,
if
we
acknowledge
God
to
be
conscious
of
all
future
euents
,
and
that
this
fore-knowledge
,
is
as
it
were
(
according
to
our
base
maner
of
conceiuing
so
high
mysteries
)
a
direction
vnto
the
free
disposition
of
his
Diuine
will
and
prouidence
,
to
what
end
should
he
create
so
mighty
,
huge
,
and
so
magnificent
a
place
,
for
so
few
,
and
for
so
short
a
time
,
as
hee
knew
our
forefathers
should
be
there
?
The
answere
vnto
both
is
easie
,
but
first
vnto
the
first
.
I
grant
that
if
wee
had
not
sinned
,
onely
the
elect
should
haue
beene
created
,
and
placed
in
paradise
:
whence
without
any
subiection
to
mortalitie
,
or
other
things
,
now
necessarily
annexed
thereunto
,
they
should
haue
been
translated
vnto
their
supernaturall
felicity
in
heauen
;
but
it
followeth
not
hence
that
they
could
be
so
few
in
number
,
as
might
well
be
contained
in
so
little
a
compasse
,
as
Paradise
is
imagined
to
be
.
Neither
,
because
it
is
said
,
that
small
is
the
number
of
the
elect
,
for
though
they
be
so
in
comparison
of
the
reprobate
(
in
which
sense
the
fathers
interpret
that
place
)
yet
absolutely
they
be
many
,
yea
without
question
more
,
then
euer
there
were
men
liuing
in
the
world
together
.
For
so
it
is
euidently
gathered
out
of
the
Apocalypse
,
where
the
beloued
Apostle
after
that
he
had
made
mention
of
twelue
thousand
in
euery
Tribe
,
sealed
,
and
signed
,
hee
concludeth
with
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
after
these
things
I
saw
,
and
behold
a
great
multitude
which
none
could
number
of
all
nations
,
and
Tribes
,
and
people
,
and
tongues
,
standing
before
the
throne
,
and
in
the
sight
of
the
Lambe
:
couered
with
white
stoles
,
and
with
palmes
in
their
hands
:
Now
if
these
be
the
elected
(
as
without
doubt
they
bee
)
how
could
they
all
haue
dwelt
together
at
one
,
and
the
same
time
in
Paradise
?
how
could
they
(
I
say
)
haue
beene
contained
in
so
little
a
space
or
garden
as
Paradise
is
imagined
to
haue
beene
?
True
it
is
,
that
man
was
created
to
supply
and
replenish
the
seates
of
the
fallen
Angels
:
but
hence
,
we
are
rather
to
inferre
the
contrary
of
that
which
was
pretended
in
the
obiection
;
because
the
badde
Angels
,
as
the
Fathers
say
,
and
hath
been
proued
in
our
Treatise
of
Angels
,
were
almost
innumerable
,
wherefore
if
the
blessed
men
be
to
supply
their
places
,
as
indeede
they
bee
,
they
must
necessarily
be
more
in
number
,
then
could
conueniently
inhabite
so
little
a
place
as
Paradise
is
imagined
to
haue
beene
:
seeing
that
,
if
not
all
,
yet
infinite
more
should
haue
concurred
together
,
then
now
possibly
can
after
our
exile
out
of
Paradise
;
whence
all
occasions
of
mortalitie
should
haue
beene
remooued
,
and
where
the
tree
of
life
should
haue
beene
sufficient
for
the
preseruation
of
mans
life
;
if
not
for
all
eternitie
(
as
many
haue
said
)
yet
for
many
thousands
of
yeeres
,
or
at
least
for
a
farre
longer
space
,
then
now
the
life
of
man
can
naturally
bee
prolonged
,
for
besides
the
naturall
causes
which
then
were
more
forcible
,
or
of
more
vertue
,
for
mans
preseruation
,
and
none
nociue
to
man
,
as
long
as
hee
was
not
hurtfull
vnto
himselfe
,
the
supernaturall
cause
of
causes
did
particularly
concurre
in
this
,
as
well
by
his
particular
prouidence
,
as
by
the
vertue
of
the
tree
of
life
.
Now
to
the
second
obiection
,
which
presumeth
to
demand
a
reason
of
Gods
secret
decrees
,
and
iudgements
,
to
wit
,
why
God
foreseeing
mans
sinne
,
and
that
from
all
eternity
,
would
create
for
mans
habitation
,
a
place
so
spacious
,
excellent
,
and
capable
,
which
he
knew
was
to
be
enioyed
for
so
short
a
time
?
I
answere
with
the
like
obiection
,
why
also
did
he
create
so
infinite
a
number
of
Angells
,
with
so
many
excellent
gifts
,
as
well
of
grace
,
as
nature
,
and
both
gratis
,
yea
and
heauen
so
beautifull
and
admirable
a
place
for
them
,
whom
hee
knew
would
so
soone
praeuaricate
and
fall
from
that
felicitie
,
into
the
other
extreame
of
infelicitie
?
yea
the
like
I
aske
of
Adam
,
why
would
God
so
adorne
him
with
all
kinde
of
gifts
both
naturall
and
supernaturall
,
whom
hee
knew
ab
aeterno
from
all
eternitie
was
presently
to
be
so
vngratefull
,
and
wilfully
to
fall
from
his
grace
?
if
these
things
be
not
vnbeseeming
his
goodnesse
,
neither
contradict
his
prouidence
and
fore-knowledge
of
future
euent
,
neither
doth
this
other
of
creating
Paradise
so
beautifull
,
spacious
,
and
capable
of
so
great
a
number
,
whereas
God
knew
from
all
eternitie
that
Adam
by
his
fall
was
to
loose
that
place
both
for
himselfe
,
and
all
his
posteritie
.
The
onely
reason
of
the
question
propounded
may
bee
(
and
the
same
may
be
applied
with
proportion
vnto
the
rest
)
because
,
as
we
finde
by
ordinarie
experience
,
that
God
doth
not
ordinarily
deale
with
man
according
to
future
euents
,
and
his
diuine
prescience
thereof
,
but
according
to
his
owne
science
of
things
as
present
,
These
bee
the
groundes
of
Ephrens
opinion
,
which
to
mee
is
altogether
improbable
.
Wherefore
my
iudgement
in
this
so
vncertaine
a
point
,
is
,
that
though
Paradise
was
not
so
ample
,
as
the
rest
of
the
world
inhabited
,
yet
that
it
was
of
no
small
compasse
,
which
I
inferre
of
the
greatnesse
of
the
fountaine
which
sprung
there
,
out
of
which
foure
mighty
riuers
were
deriued
.
Secondly
because
there
was
no
neede
of
any
such
extraordinary
compasse
as
Ephren
imagined
,
seeing
that
it
was
but
to
containe
the
elect
onely
,
which
should
haue
beene
but
few
in
comparison
of
the
multitude
which
now
possesse
the
face
of
the
earth
.
Neither
was
it
necessary
that
all
beasts
should
remaine
there
;
because
man
in
that
happie
estate
had
no
such
need
of
their
seruice
,
as
now
he
hath
.
That
which
seemeth
most
probable
in
this
matter
,
is
,
that
seeing
the
Scripture
calleth
Paradise
but
a
garden
,
that
surely
it
cannot
bee
of
any
such
compasse
as
some
imagine
.
And
secondly
because
it
is
said
to
be
situated
in
the
Region
of
Heden
in
the
Easterne
parts
,
which
in
no
wise
may
be
compared
with
the
rest
of
the
world
for
greatnesse
.
Now
to
the
other
difficultie
aboue
insinuated
,
whether
man
persisting
in
the
state
of
innocency
,
should
haue
dwelt
in
any
other
place
,
but
onely
in
Paradise
:
I
answere
,
that
without
all
doubt
hee
should
,
because
so
small
a
circuit
,
as
Paradise
was
,
could
not
haue
beene
sufficient
for
the
habitation
of
so
great
a
multitude
,
as
might
very
well
in
one
mans
age
concurre
together
,
for
if
after
the
fall
of
Adam
some
men
liued
all-most
a
thousand
yeeres
,
certainely
if
Adam
had
kept
his
originall
iustice
,
he
should
in
all
likelihood
haue
tripled
the
time
(
as
Villalpandus
affirmeth
)
or
liued
much
longer
then
hee
did
after
he
sinned
in
which
space
there
must
needes
haue
been
allmost
an
infinite
number
of
inhabitants
,
and
consequently
the
place
of
their
habitation
must
needes
haue
beene
of
correspondent
space
,
and
capacitie
,
wherefore
seeing
that
Paradise
(
as
wee
haue
already
showne
)
was
of
no
such
capacitie
,
as
was
apt
for
the
containing
of
such
a
multitude
,
it
is
not
likely
that
man
should
haue
beene
confined
there
onely
,
vntill
the
time
of
his
translation
into
a
more
happy
estate
,
which
should
haue
bin
after
his
sufficient
triall
in
the
terrene
Paradise
,
according
to
the
free
disposition
and
decree
of
his
Creator
.
CHAP.
IV.
What
may
be
the
reason
why
Paradise
was
neuer
found
as
yet
?
Others
assigne
three
great
impediments
of
free
accesse
vnto
Paradise
.
First
,
the
hugenesse
and
insuperable
height
of
the
mountaines
,
which
are
betwixt
vs
and
Paradise
.
Secondly
,
for
that
there
be
mightie
wildernesses
full
of
all
kind
of
most
venemous
Serpents
,
and
wilde
beasts
.
Thirdly
,
because
there
is
no
way
but
through
large
regions
of
most
pestiferous
aire
,
in
which
no
man
can
liue
.
Others
with
Saint
Chrysostome
holde
that
at
least
,
Wherefore
I
iudge
with
Saint
Chrysostome
that
though
then
that
was
the
chiefe
impediment
of
free
accesse
vnto
Paradise
,
yet
that
now
at
least
way
,
that
Paradise
is
not
accessible
,
knowne
,
or
seen
as
a
Paradise
,
because
it
was
destroyed
with
the
Deluge
,
which
passed
all
the
highest
places
of
the
earth
,
and
that
many
a
cubite
,
which
whether
it
be
so
or
no
shall
bee
discussed
more
largely
in
the
Chapter
following
,
because
the
resolution
of
diuers
other
curiosities
depend
thereupon
.
CHAP.
V.
Whether
there
be
as
yet
any
Paradise
or
no
,
or
rather
it
was
destroyed
in
Noes
flood
.
SAint
Basill
,
Abulensis
,
75.
76.
85.
Moreouer
the
famous
Martyr
Iustine
in
responsione
ad
Orthodoxorum
quaestiones
quaest.
75.
76.
85.
Auerreth
,
that
Paradise
is
extant
as
yet
,
and
is
to
be
euen
to
the
worlds
end
,
as
the
habitation
of
the
two
Patriarkes
Enoch
and
Elias
,
who
shall
come
thence
,
to
fight
against
Antichrist
,
not
long
before
the
end
of
the
world
.
Finally
hee
concludeth
as
a
thing
vndoubtable
,
that
this
is
the
place
,
whither
the
good
and
conuerted
Thiefe
was
carried
,
to
whom
Christ
said
vpon
the
Crosse
,
this
day
shalt
thou
be
with
mee
in
Paradise
,
to
wit
this
earthly
,
the
first
habitation
of
mankinde
.
Lastly
Saint
Austine
seemeth
more
peremptory
for
this
opinion
in
his
second
booke
against
Pelagius
and
Celestius
where
he
saith
,
that
there
be
some
questions
in
which
wee
may
bee
ignorant
without
any
preiudice
vnto
our
Christian
faith
,
and
the
definitiue
sentence
may
bee
suspended
,
or
in
which
all
humane
coniectures
may
easily
be
deceiued
,
as
when
it
is
inquired
what
maner
of
place
is
Paradise
?
or
where
that
region
is
,
where
God
created
the
first
man
of
the
dust
of
the
earth
?
whereas
notwithstanding
our
Christian
faith
doth
not
permit
vs
to
doubt
,
but
that
there
is
such
a
place
as
Paradise
,
cum
tamen
esse
illum
Paradisum
fides
Christiana
non
dubitet
.
Wherefore
,
though
we
may
be
ignorant
of
the
manner
,
qualities
,
situation
,
and
the
like
circumstances
of
Paradise
,
yet
if
wee
will
not
be
Infidels
we
cannot
be
ignorant
that
there
is
such
a
place
:
And
of
this
he
giueth
this
example
:
Cum
quaeritur
vbi
sit
nunc
Helias
vel
Henoch
,
an
ibi
vel
alibi
,
quos
tamen
non
dubitamus
in
quibus
nati
sunt
corporibus
viuere
.
As
for
example
touching
that
question
where
Henoch
or
Helias
be
?
whether
they
be
there
in
Paradise
,
or
rather
in
some
other
place
allotted
them
to
liue
in
,
as
yet
?
without
all
doubt
we
may
doubt
about
these
particular
curiosities
,
which
are
not
plainely
expressed
in
the
holy
Scriptures
,
but
wee
neither
can
nor
may
doubt
but
that
they
liue
,
not
according
to
the
spirit
onely
,
but
corporally
also
,
their
soules
being
really
vnited
vnto
their
bodies
,
as
ours
are
:
after
the
same
manner
we
may
doubt
of
the
circumstances
of
Paradise
,
not
of
the
reall
existence
or
being
of
it
.
And
this
the
rather
because
in
the
44
Chapter
of
Eccles.
it
is
said
that
Enoch
was
translated
into
Paradise
that
he
might
be
a
patterne
of
penance
vnto
the
Gentiles
.
Therefore
if
Henoch
be
there
as
yet
,
yea
as
a
patterne
of
penance
vnto
the
Gentiles
,
there
must
not
only
bee
an
earthly
Paradise
,
but
also
it
seemeth
that
it
must
be
a
place
habitable
,
or
to
which
men
may
haue
some
accesse
,
in
such
sort
,
that
they
may
see
their
patterne
of
repentance
,
for
if
either
the
place
be
destroyed
,
inaccessible
,
or
inuisible
,
how
can
it
bee
true
that
Henoch
is
there
detained
as
a
patterne
of
repentance
?
therefore
if
Henoch
be
as
yet
preserued
aliue
(
as
many
doe
hold
)
it
followeth
consequently
,
that
there
is
yet
a
terrene
Paradise
,
not
as
yet
destroyed
by
Noes
flood
.
These
be
the
arguments
of
this
opinion
,
and
for
which
many
doe
not
thinke
it
improbable
:
neuer
the
lesse
(
all
the
places
of
Scriptures
and
fathers
,
together
with
their
reasons
well
pondered
)
it
seemeth
much
more
probable
,
that
Paradise
,
in
which
Adam
was
created
is
not
now
to
bee
found
,
but
rather
that
it
was
destroyed
by
the
generall
deluge
.
First
,
because
the
Scripture
Gen.
7.
Chap:
saith
,
that
all
mountaines
were
couered
with
the
waters
of
the
flood
,
à
fortiori
therefore
this
pleasant
Region
or
Garden
was
therby
ouer-flowne
.
But
peraduenture
,
this
was
a
whole
Region
higher
then
any
Mountaine
,
and
consequently
though
all
Mountaines
were
couered
,
yet
this
place
might
be
safe
,
as
which
was
the
habitation
of
that
blessed
man
Henoch
:
or
peraduenture
though
it
was
not
so
high
,
yet
was
it
reserued
for
the
said
reason
by
Gods
particular
prouidence
.
I
answere
that
neither
,
not
the
first
,
because
as
it
is
in
the
same
place
aboue
alledged
,
the
waters
of
the
flood
ouerflowed
the
highest
mountaines
seuen
cubits
:
neither
the
second
,
because
such
a
great
miracle
was
not
necessary
for
the
preseruing
of
Enoch
;
who
whether
he
bee
yet
aliue
,
or
how
he
is
,
it
shall
be
more
at
large
discussed
in
an
other
place
.
But
supposing
that
the
contrarie
opinion
is
probable
,
to
wit
,
that
Paradise
is
as
yet
extant
,
not
onely
according
to
the
place
it selfe
,
but
also
to
the
beauty
and
pleasure
which
the
Scripture
testifieth
it
had
,
at
the
first
creation
;
it
may
well
bee
inquired
,
what
should
be
the
reason
why
it
hath
neuer
been
discouered
of
any
amongst
so
many
as
haue
compassed
the
world
.
Some
as
I
haue
already
touched
,
answere
,
that
the
reason
is
,
because
Almightie
God
offended
with
Adams
transgression
,
hath
inuironed
it
with
huge
Hills
,
mightie
mountaines
,
swelling
seas
,
fearefull
rockes
,
and
great
wildernesses
full
of
all
kinde
of
terrible
beasts
,
and
venemous
Serpents
,
so
that
it
is
impossible
for
any
mortall
man
to
passe
thither
.
Others
againe
answere
that
Paradise
hath
not
beene
discouered
,
neither
sought
for
by
Infidels
,
because
they
thought
it
to
be
but
a
fable
,
neither
by
the
faithfull
or
Christians
;
because
they
know
it
to
be
inaccessible
.
But
if
I
may
interpose
my
opinion
and
freely
speake
what
I
iudge
in
this
matter
,
I
think
that
none
of
these
reasons
are
so
concludent
and
certaine
as
that
the
place
of
Paradise
is
as
yet
vnknowne
by
the
particular
disposition
and
prouidence
of
God
;
as
part
of
our
punishment
,
for
that
sinne
,
for
which
wee
were
banished
thence
,
as
not
only
vnworthy
to
inhabite
the
place
it selfe
,
but
also
of
the
notice
where
it
was
.
Or
secondly
because
it
is
not
in
any
wise
necessary
to
bee
knowne
,
either
as
belonging
to
the
furtherance
of
our
felicity
in
this
mortall
life
,
or
to
the
obtaining
of
the
eternall
happines
in
the
other
immortall
.
As
in
like
manner
this
also
was
the
reason
,
why
though
our
Sauiour
knew
at
least
way
by
supernaturall
meanes
,
and
as
he
was
the
eternall
wisedome
of
God
,
the
time
of
the
end
of
this
world
,
and
of
his
second
comming
to
iudgement
,
yet
because
this
was
not
necessary
for
man
to
know
,
therefore
hee
denied
the
reuelation
thereof
euen
vnto
his
Apostles
:
insomuch
that
our
Sauiour
said
Act.
1.
cap.
vers.
7.
vnto
his
Apostles
,
that
it
was
not
for
them
to
know
the
times
or
seasons
which
the
Father
hath
put
in
his
owne
power
.
So
neither
is
it
for
vs
,
too
curiously
to
inquire
after
this
place
of
Paradise
,
which
God
hath
either
destroyed
,
or
hidden
from
vs
,
as
part
of
our
punishment
for
our
first
and
originall
offence
in
that
place
.
CHAP.
VI.
Of
the
trees
of
Paradise
,
whether
all
were
fruitfull
,
or
rather
some
only
beautifull
,
though
vnfruitfull
.
CErtaine
it
is
,
as
we
read
in
the
beginning
of
Genesis
,
that
in
the
beginning
of
the
world
God
produced
omne
lignum
pulchrum
visu
,
&
ad
vescendum
suaue
,
Euery
tree
that
is
pleasant
to
the
sight
and
good
for
food
;
the
tree
of
life
also
in
the
midst
of
the
Garden
,
and
the
tree
of
knowledge
of
good
and
euill
.
Now
the
difficulty
is
,
how
these
words
are
to
be
vnderstood
?
whether
coniunctiuely
,
or
disiunctiuely
?
to
wit
,
whether
all
the
trees
of
Paradise
were
as
well
beautifull
to
the
sight
,
as
sweete
in
tast
:
or
rather
some
were
only
delightfull
to
the
sight
,
some
pleasant
onely
in
tast
,
others
both
,
as
well
beautifull
in
sight
,
as
pleasant
in
tast
?
Many
(
I
know
)
answere
,
that
all
the
trees
of
Paradise
had
both
proprities
,
so
that
there
was
no
one
tree
there
vnfruitfull
,
neither
any
fruitfull
,
which
was
not
also
beautifull
:
insomuch
that
those
vnfruitfull
trees
,
which
now
,
after
our
miserable
exile
out
of
Paradise
,
are
necessary
,
were
not
planted
in
Paradise
:
Because
Moses
saith
that
God
planted
euery
tree
beautifull
in
sight
,
and
sweete
in
tast
,
to
wit
,
coniunctiuely
:
which
could
not
be
true
,
if
any
tree
wanted
either
sweetnesse
,
or
beauty
,
or
was
not
both
beautifull
,
and
fruitfull
.
Yea
,
which
is
more
,
God
himselfe
also
commanded
Adam
that
he
should
eate
of
euery
tree
of
Paradise
,
Gen.
2.16
.
excepting
the
tree
of
the
knowledge
of
good
and
euill
:
consequently
euery
tree
of
Paradise
was
fruitfull
,
if
fruitfull
,
questionlesse
then
pleasant
both
to
tast
and
sight
.
I
dare
not
condemne
this
opinion
,
because
it
hath
authours
of
no
small
authority
,
neuerthelesse
to
me
it
is
alltogether
vnprobable
:
seeing
there
be
many
fruitfull
trees
not
very
beautifull
:
and
many
most
beautifull
,
though
not
fruitefull
.
It
is
therefore
more
conformable
both
to
reason
and
the
sacred
text
also
,
that
it
be
vnderstood
disiunctiuely
:
to
wit
,
that
there
was
trees
of
both
sorts
,
some
beautifull
,
some
fruitfull
,
some
both
.
Yea
,
this
is
plaine
out
of
Ezekiel
31
,
the
8.
verse
.
where
both
the
Cedar
and
Firre
trees
altogether
vnfruitfull
,
are
named
as
trees
of
Paradise
,
to
whom
the
glory
of
the
Assirian
was
thus
compared
,
the
Cedars
in
the
Garden
of
God
could
not
hide
him
,
the
Firre
trees
were
not
like
his
boughes
,
and
the
Chesnut
trees
were
not
like
his
branches
,
nor
any
tree
in
the
garden
of
God
was
like
vnto
him
in
his
beauty
.
I
haue
made
him
faire
,
by
the
multitude
of
his
branches
;
So
that
all
the
trees
of
Eden
,
that
were
in
the
Garden
of
God
,
enuied
him
.
CHAP.
VII
.
Of
the
tree
of
life
,
to
wit
,
why
it
was
so
called
,
and
whether
it
was
corporall
as
other
trees
be
,
or
rather
spirituall
and
food
of
the
soule
,
not
of
the
body
,
or
rather
appertaining
vnto
both
.
SVch
was
the
bounty
of
God
towards
man
in
the
happy
estate
of
Paradise
,
that
he
did
not
only
giue
vnto
him
what
was
necessary
or
conuenient
for
his
naturall
estate
there
,
but
also
added
other
most
extraordinarie
meanes
and
helpes
both
naturall
and
supernaturall
,
conuenient
and
necessarie
for
both
his
estates
of
nature
and
grace
;
such
was
this
of
the
tree
of
life
,
which
(
as
some
well
note
)
according
to
the
originall
text
,
was
called
the
tree
or
wood
,
not
of
life
onely
,
in
the
singular
,
but
in
the
plurall
,
of
liues
,
because
it
was
so
to
lengthen
the
life
of
euery
man
,
that
euery
singular
and
particular
mans
life
,
might
well
seame
the
life
,
not
of
one
onely
man
,
but
of
many
.
Whereby
we
may
first
admire
the
power
of
Almighty
God
,
secondly
his
goodnesse
towards
man
:
his
power
in
the
creating
of
such
a
fruite
:
his
goodnesse
,
in
bestowing
it
vpon
him
,
whom
he
knew
was
in
so
short
a
time
after
,
to
be
so
vngratefull
for
that
,
and
many
other
most
excellent
,
as
well
naturall
,
as
supernaturall
gifts
.
The
second
reason
,
why
it
is
tearmed
the
tree
of
liues
,
is
,
because
as
a
man
hath
three
liues
,
virtually
:
if
not
really
distinct
,
the
sensitiue
,
vegetatiue
,
and
rationall
;
so
this
fruite
of
the
tree
of
liues
should
haue
had
vertue
to
fortified
all
three
,
in
which
also
we
may
note
the
wisedome
of
God
,
but
more
againe
his
mercy
:
his
wisedome
in
that
hee
knew
to
produce
incorruption
,
at
least
way
for
many
yeares
if
not
eternall
(
as
many
hold
)
by
a
continuall
repairing
of
nature
by
the
eating
of
the
said
apple
;
but
more
againe
(
I
say
)
may
we
admire
his
mercy
,
and
bountie
,
by
which
he
sought
meanes
to
eternize
him
,
whom
he
knew
by
his
fall
was
to
bee
his
owne
death
,
yea
the
death
of
his
most
deare
and
eternall
sonne
which
was
the
true
tree
of
life
,
prefigured
by
this
tree
of
life
or
liues
,
so
also
called
because
it
was
not
to
giue
,
or
prolong
the
life
of
Adam
only
,
but
also
the
liues
of
his
posteritie
;
vntill
such
time
,
as
it
should
please
their
Maker
to
translate
them
from
that
earthly
beatitude
,
vnto
a
more
perfect
and
supernaturall
estate
;
ioy
without
sorrow
,
rest
without
labour
,
honour
without
feare
,
wealth
without
damage
;
health
without
sicknesse
;
aboundance
without
care
;
life
with
all
security
;
immortalitie
without
corruption
;
all
happinesse
with
no
miserie
at
all
.
Where
all
perfection
is
in
the
highest
degree
,
and
all
imperfections
remote
;
where
sight
is
face
vnto
face
,
where
perfect
knowledge
,
and
nothing
vnreuealed
of
which
humane
nature
can
be
capable
;
where
Gods
soueraigne
goodnesse
raigneth
super
omnia
aboue
al
things
,
and
the
light
enlightening
is
glorified
of
the
Saints
;
where
the
present
maiestie
of
the
Almightie
is
perpetually
beholden
,
and
the
minde
of
the
beholders
eternally
filled
with
this
fruit
of
life
.
Fourthly
,
it
was
called
the
tree
of
life
,
or
liues
;
because
it
did
after
a
double
manner
sustaine
and
renew
the
life
of
man
:
first
in
restoring
our
naturall
moisture
,
by
which
wee
liue
,
which
consumeth
euery
day
more
and
more
by
our
naturall
heat
,
which
was
a
proprietie
common
also
to
all
other
fruits
of
Paradise
.
Secondly
,
in
that
which
was
proper
to
this
tree
only
,
and
for
which
it
was
particularly
tearmed
the
tree
of
life
,
because
it
was
of
such
qualities
and
excellent
proprieties
,
that
being
eaten
,
it
did
renew
our
humidum
radicale
,
our
naturall
humiditie
and
moisture
,
whereby
wee
should
haue
liued
with
the
like
or
equall
puritie
and
perfection
,
which
had
beene
in
man
at
his
first
creation
;
yea
it
should
haue
so
fortified
our
naturall
heat
,
that
although
it
did
naturally
suffer
some
detriment
and
losse
by
continuall
action
,
yet
should
it
haue
beene
so
strengthned
by
that
fruit
of
life
,
that
it
could
neuer
haue
decaied
or
perished
,
and
consequently
man
could
neuer
die
corporally
in
that
happy
estate
,
vnlesse
hee
had
first
killed
himselfe
spiritually
by
being
partaker
of
the
forbidden
fruit
,
insomuch
that
the
disobedience
of
one
brought
in
by
concupiscence
was
the
cause
of
all
our
misery
and
mortalitie
,
that
so
God
of
his
meere
goodnesse
through
his
infinite
wisedome
might
thereby
take
occasion
of
shewing
his
mercy
vpon
those
who
after
Adams
fall
were
nothing
but
miserie
,
and
by
the
obedience
of
his
dearest
Sonne
might
repaire
and
redeeme
the
disobedience
of
vs
most
accursed
caitifes
:
so
that
wee
participating
of
the
fruit
of
the
tree
of
life
communicated
vnto
vs
in
the
sacred
communion
by
vertue
of
that
tree
of
life
prefigured
in
this
Paradise
,
might
thereby
be
reuiued
from
a
temporall
death
to
an
eternitie
of
blessednesse
,
and
perpetuitie
of
a
most
blessed
life
;
yea
so
by
occasion
of
our
first
sinne
,
gaine
more
then
euer
we
had
obtained
if
we
had
not
sinned
:
seeing
hereby
we
obtained
that
fruit
of
life
to
be
prepared
for
vs
vpon
the
tree
of
the
crosse
,
yea
and
thence
communicated
vnto
vs
in
the
sacred
communion
,
and
bread
of
life
,
which
doubtlesse
wee
should
not
haue
obtained
,
at
leastway
after
that
manner
and
measure
,
if
wee
had
not
transgressed
.
Or
at
leastway
Christ
prefigured
in
this
tree
of
life
,
should
not
haue
appeared
passible
as
one
of
vs
,
if
wee
by
our
sinne
had
not
needed
his
passion
.
Wherefore
we
being
astonished
at
so
great
mercy
shewne
vnto
vs
in
so
infinite
miserie
,
and
that
so
lamentable
a
losse
should
be
an
occasion
of
so
ioyfull
and
infinite
gaine
,
we
may
well
exclaime
with
Gregory
the
great
,
O
foelix
culpa
,
quae
talem
&
tantum
habere
meruit
Redemptorem
,
O
happy
fall
,
and
happy
vnhappinesse
,
which
was
occasion
of
so
great
happinesse
.
Lastly
,
the
aforesaid
tree
was
worthily
called
the
tree
of
life
,
or
liues
;
because
it
did
not
only
preserue
our
naturall
being
,
by
the
repairing
of
our
naturall
forces
,
but
also
did
so
renew
them
by
a
supernaturall
vertue
proceeding
thence
,
that
thereby
we
might
haue
liued
a
life
free
from
all
kinde
of
feares
of
death
,
or
of
any
griefes
,
vexations
,
or
torments
,
now
necessarily
annexed
to
both
deaths
,
corporall
and
spirituall
,
temporall
and
eternall
:
now
I
say
annexed
to
both
deaths
,
vnlesse
wee
haue
applied
vnto
vs
the
vertue
of
another
tree
of
life
,
by
whole
life
all
things
being
haue
their
being
,
and
by
whose
influence
all
things
liuing
haue
their
life
.
Hence
it
is
that
the
former
was
a
most
perfect
patterne
or
representation
of
the
latter
,
but
the
latter
a
more
perfect
forme
then
could
bee
fully
represented
by
the
former
,
or
by
any
other
possible
.
Neuerthelesse
the
tree
of
life
was
created
in
the
terrestriall
Paradise
,
to
the
end
that
it
might
be
a
type
,
and
in
some
sort
represent
that
which
should
be
fully
represented
or
seene
in
the
celestiall
kingdome
by
the
eternall
light
of
glory
,
according
to
the
diuine
oracle
,
In
lumine
tuo
videbimus
lumen
,
in
thy
light
wee
shall
see
light
;
that
is
,
by
and
through
thy
light
of
glory
(
which
is
a
supernaturall
habit
infused
into
our
vnderstandings
)
wee
shall
see
the
glorious
light
of
thy
essence
,
not
comprehensiuely
,
which
is
impossible
,
but
most
perfectly
and
essentially
,
which
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
:
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
,
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
eternall
God
,
not
carnally
,
as
carnall
men
dreame
,
but
spiritually
in
the
bread
of
life
,
as
hee
himselfe
doth
affirme
of
himselfe
.
As
therefore
he
who
is
the
tree
of
life
,
or
rather
the
author
of
life
,
or
to
speake
more
properly
,
life
it selfe
,
euen
as
he
is
in
the
Sacrament
of
life
,
doth
heere
truly
in
this
miserable
life
produce
in
vs
the
life
of
grace
,
as
a
present
pawne
of
our
future
glory
:
so
it
seemeth
most
probable
that
the
other
tree
of
life
(
as
a
most
perfect
figure
of
this
)
planted
in
the
terrene
Paradise
,
had
the
like
inherent
vertue
,
for
to
perpetuate
,
or
at
least
to
prolong
the
liues
of
Adam
and
his
posteritie
,
as
long
as
they
were
to
liue
in
that
terrene
Paradise
.
But
whether
this
fruit
of
the
tree
of
life
was
sufficient
to
perpetuate
our
life
,
or
only
to
prolong
it
for
some
determinate
time
,
Tostatus
vpon
the
13.
chapter
of
Genesis
,
q.
175.
is
most
peremptorie
for
this
perpetuitie
;
Scotus
,
Thomas
,
Caietan
and
Durand
,
for
a
very
long
time
,
but
not
for
eternitie
,
because
that
is
the
naturall
measure
of
nature
,
this
the
supernaturall
of
him
who
is
aboue
all
nature
.
Secondly
,
seeing
the
power
of
the
tree
of
life
was
a
naturall
power
and
cause
,
the
effect
could
not
bee
supernaturall
:
for
though
effects
be
often
inferiour
to
their
causes
,
yet
neuer
the
causes
vnto
the
effects
;
the
reason
,
because
no
cause
can
giue
that
which
it
hath
not
,
neither
any
effect
haue
any
excellencie
or
perfection
not
proceeding
from
the
cause
:
wherefore
if
the
tree
of
life
was
(
as
without
question
it
was
)
a
naturall
tree
,
as
the
Laurell
,
Cypresse
,
and
other
trees
be
,
it
could
not
haue
as
connaturall
,
the
supernaturall
effect
of
making
eternall
the
life
of
man
.
Moreouer
it
is
a
principle
euen
in
naturall
philosophie
,
that
omne
agens
physicum
in
agendo
patitur
&
debilitatur
,
that
euery
naturall
cause
doth
suffer
some
detriment
euen
in
and
by
his
owne
action
:
consequently
therefore
,
though
our
naturall
heat
and
vigour
might
bee
very
long
conserued
by
the
vertue
of
this
excellent
fruit
,
yet
at
length
it
should
haue
failed
,
and
thence
finally
mortalitie
should
haue
followed
,
as
a
necessary
effect
of
so
forcible
a
cause
.
Lastly
,
it
is
not
likely
that
God
,
who
is
the
author
and
first
rule
of
nature
,
doth
produce
any
thing
frustrate
in
nature
:
seeing
therefore
the
fall
of
man
was
patent
vnto
him
euen
from
all
eternitie
,
to
what
end
should
he
prouide
an
eternall
cause
for
a
temporary
effect
?
But
if
this
argument
had
any
force
,
it
should
force
also
our
aduersaries
to
the
like
,
if
not
a
greater
inconuenience
;
for
who
doubteth
but
that
God
knew
also
the
little
time
that
man
was
to
persist
in
his
grace
?
and
yet
neuerthelesse
he
gaue
him
that
fruit
,
which
was
sufficient
for
the
preseruation
of
his
life
for
many
a
yeere
,
as
our
aduersaries
hold
,
why
then
might
hee
not
likewise
for
all
eternitie
?
is
it
because
of
the
impossibilitie
?
at
non
impossibile
Deo
omne
verbum
,
to
God
nothing
is
impossible
,
which
doth
not
imply
contradiction
,
but
what
contradiction
is
in
this
?
is
it
,
that
here
naturall
philosophie
is
contradicted
?
omne
agens
in
agendo
patitur
&
debilitatur
,
euery
agent
doth
decay
euen
by
his
owne
action
;
but
seeing
the
author
of
nature
is
aboue
nature
,
why
might
hee
not
here
worke
that
which
is
aboue
nature
?
or
though
in
the
compasse
of
nature
,
yet
beyond
our
naturall
capacitie
,
which
is
so
small
,
that
wee
scarcely
or
very
imperfectly
vnderstand
things
of
farre
inferiour
degree
,
yea
such
as
are
within
our selues
:
why
therefore
shall
wee
deny
vnto
God
that
which
we
doe
not
vnderstand
in
our selues
?
My
resolution
therefore
is
that
of
Abulensis
,
Propterea
dictam
esse
arborem
vitae
,
quòd
fructus
eius
vim
haberet
seruandi
hominem
à
morte
in
omne
tempus
,
&
faciendi
eum
immortalem
,
that
this
tree
was
therefore
called
the
tree
of
life
,
because
it
had
vertue
to
perpetuate
our
naturall
life
,
and
the
vnion
of
the
body
and
soule
for
euer
,
if
we
had
not
lost
the
supernaturall
grace
,
which
was
the
vnion
of
our
soules
with
God
;
but
seeing
wee
wilfully
separated
our selues
from
our
supernaturall
life
,
it
was
most
iust
that
wee
should
also
be
depriued
of
the
naturall
:
hence
therefore
is
that
which
Paul
so
often
preacheth
,
mortem
in
mundum
intrasse
propter
peccatum
,
that
death
entred
into
the
world
by
the
doore
of
sinne
,
which
doore
if
we
had
debarred
to
sinne
,
the
grace
of
God
should
haue
beene
a
perpetual
vnion
betweene
God
and
vs
,
and
the
tree
of
life
should
haue
caused
the
like
betweene
our
bodies
and
soules
;
and
this
of
his
owne
nature
eternally
,
though
de
facto
wee
needed
it
but
only
temporally
,
both
supposing
our
fall
,
as
likewise
not
supposing
any
at
all
;
for
if
we
had
not
fallen
or
sinned
in
our
first
father
,
wee
should
certainly
after
some
number
of
yeeres
haue
been
translated
from
that
terrene
Paradise
,
which
was
our
first
though
temporary
habitation
,
vnto
a
more
excellent
and
perpetuall
in
the
kingdome
of
heauen
;
and
this
should
haue
beene
without
any
assault
of
death
,
because
we
had
alwaies
liued
in
God
,
who
as
hee
would
then
haue
preserued
vs
by
his
grace
from
the
corruption
of
sinne
,
would
also
haue
preserued
vs
from
this
corruption
,
which
was
only
the
effect
of
sinne
,
according
to
that
of
the
Apostle
,
The
wages
of
sinne
is
death
:
the
wager
being
the
deuill
,
our
soules
are
bought
and
sold
;
sold
away
for
nothing
(
sinne
being
nothing
but
a
priuation
of
being
)
but
bought
againe
by
the
death
of
the
most
precious
of
mortall
liues
,
which
in
no
wise
should
haue
beene
necessary
,
if
wee
had
not
beene
lost
,
or
fallen
from
our
first
grace
and
innocencie
.
But
as
that
poeticall
fiction
of
the
Nectar
and
Ambrosia
seemed
to
Aristotle
of
small
ground
,
so
this
for
the
like
reason
may
seeme
to
bee
as
fabulous
:
for
as
Aristotle
argueth
against
the
former
,
either
the
Gods
vsed
this
Ambrosia
and
Nectar
for
pleasure
only
,
or
also
for
necessitie
;
if
only
for
pleasure
,
how
then
could
Ambrosia
and
Nectar
be
any
necessary
cause
of
their
immortalitie
?
againe
,
if
for
necessitie
,
certainly
the
Gods
then
had
not
beene
immortall
by
nature
,
and
consequently
no
Gods
,
seeing
that
,
that
which
hath
need
of
any
thing
for
his
preseruation
must
necessarily
be
mortall
.
After
the
same
manner
we
may
argue
against
this
fruit
of
this
tree
of
life
,
which
is
said
to
be
sufficient
to
cause
an
eternitie
of
life
,
à
parte
post
,
as
the
Philosophers
speake
:
for
if
our
immortalitie
was
onely
to
be
from
the
tree
of
life
,
then
questionlesse
without
it
wee
had
beene
mortall
,
and
subiect
to
death
;
contrary
to
that
of
the
Apostle
,
Stipendium
peccati
mors
,
the
wages
of
sinne
is
death
:
for
whether
wee
had
sinned
,
or
persisted
in
our
primatiue
grace
,
all
had
beene
one
,
wee
should
naturally
haue
tasted
of
death
,
if
wee
had
not
eaten
of
the
tree
of
life
.
Againe
,
if
it
was
onely
ad
melius
esse
,
for
a
better
preseruation
of
our
immortalitie
due
vnto
that
estate
,
and
not
absolutely
necessary
for
that
effect
;
then
consequently
it
was
not
the
tree
of
life
in
the
sense
which
the
Scripture
insinuateth
,
but
an
antidote
onely
against
death
,
and
not
a
necessary
cause
of
eternall
life
.
I
answer
,
that
though
the
argument
of
Nectar
and
Ambrosia
doth
euidently
ouerthrow
the
deitie
and
immortalitie
of
the
heathen
gods
,
yet
doth
not
the
simile
or
comparison
any
thing
impeach
the
immortalitie
and
deitie
of
the
true
God
,
as
neither
the
immortalitie
of
our
first
parents
,
due
onely
vnto
them
in
their
estate
of
innocencie
,
and
which
did
principally
proceed
from
the
true
and
only
immortall
God
;
because
that
immortalitie
of
life
proceeding
from
the
fruit
of
life
,
was
to
endure
no
longer
with
man
then
man
perseuered
in
the
grace
of
God
,
which
was
giuen
him
as
a
pawne
of
eternall
life
.
Neither
doth
this
contradict
that
of
the
Apostle
,
the
wages
of
sinne
is
death
:
for
though
death
be
due
vnto
man
euen
without
sinne
according
to
nature
,
yet
this
debt
was
to
bee
remitted
by
originall
grace
,
and
the
naturall
pronenesse
thereunto
to
be
redressed
by
the
fruit
of
life
.
Wherefore
though
the
immediate
cause
of
our
immortalitie
in
Paradise
should
haue
beene
the
tree
of
life
,
yet
the
primarie
and
principall
of
all
,
to
which
the
other
was
consequent
,
was
originall
grace
,
whose
immediate
effect
was
our
spirituall
life
,
and
thereto
secondarily
followed
the
freedome
from
any
corporall
harme
,
or
death
;
yea
and
this
for
euer
of
his
owne
nature
,
though
wee
had
not
beene
translated
thence
to
a
better
life
:
for
so
it
is
said
of
Adam
,
that
therefore
hee
was
banished
out
of
Paradise
,
and
interdicted
the
entrance
vnto
the
tree
of
life
,
lest
eating
of
it
hee
should
liue
for
euer
,
Genes.
3.
chap.
22.
v.
And
the
Lord
God
said
,
behold
,
the
man
is
become
as
one
of
vs
to
know
good
and
euill
;
and
now
lest
he
put
forth
his
hand
,
and
take
also
of
the
tree
of
life
,
and
eat
and
liue
for
euer
,
therefore
the
Lord
God
sent
him
forth
from
the
Garden
of
Eden
to
till
the
ground
from
whence
he
was
taken
.
Hence
I
conclude
with
Abulensis
and
others
,
esum
illius
arboris
sufficientem
habuisse
virtutem
,
vt
vitam
homini
praestaret
aeternam
:
that
this
tree
of
life
had
sufficient
vertue
to
prolong
a
mans
life
for
all
eternitie
.
The
which
also
is
the
opinion
of
S.
Austine
,
Rupertus
lib.
3.
de
Trinitate
cap.
30.
where
hee
addeth
this
more
then
other
Doctors
,
quòd
semel
sumptus
vitam
praestitisset
immortalem
,
that
this
fruit
of
life
had
beene
sufficient
to
haue
caused
immortalitie
of
its
owne
nature
,
though
it
had
beene
but
once
receiued
;
the
which
though
it
may
seeme
improbable
to
humane
reason
,
yet
considering
the
omnipotence
of
God
,
and
his
infinite
loue
to
man
in
that
estate
,
it
cannot
at
leastway
appeare
impossible
.
CHAP.
X.
Whether
the
vertue
of
the
tree
of
life
to
preserue
man
immortall
was
naturall
vnto
it
,
or
supernaturall
.
LEst
wee
erre
in
the
resolution
of
this
question
by
any
equiuocation
of
words
,
as
it
falleth
out
often
in
the
like
difficulties
of
naturall
and
supernaturall
obiects
;
I
will
first
declare
how
the
Diuines
vse
this
distinction
,
and
then
how
it
is
to
be
taken
here
.
Naturall
(
as
farre
forth
as
is
necessarie
for
our
present
purpose
)
is
that
which
floweth
from
the
principles
of
nature
,
to
wit
,
matter
and
forme
,
of
which
,
as
of
their
only
compacts
,
all
naturall
and
corporal
substances
are
composed
.
Supernaturall
is
that
which
is
aboue
all
nature
,
or
rather
cannot
in
any
wise
proceed
from
the
principles
of
nature
:
but
as
it
is
aboue
all
nature
,
so
it
floweth
from
that
sole
principle
which
is
aboue
all
nature
,
if
not
only
,
yet
principally
.
Secondly
,
naturall
oftentimes
is
taken
pro
congenito
,
for
that
which
is
originally
produced
with
any
other
thing
,
though
it
flow
not
in
any
wise
from
the
principles
of
nature
,
or
bee
not
due
thereunto
;
so
no
doubt
but
if
an
Angel
were
created
with
the
light
of
glory
,
or
beatificall
vision
of
Gods
essence
,
both
the
light
of
glory
and
the
vision
of
God
should
be
in
that
sense
naturall
,
or
rather
connaturall
vnto
the
Angell
,
because
it
was
produced
together
with
his
naturall
substance
or
essence
.
And
the
same
oftentimes
is
auerred
by
the
Fathers
,
of
man
,
in
regard
of
his
originall
iustice
,
in
which
hee
was
created
:
for
though
this
original
iustice
did
not
flow
from
the
principles
of
nature
,
yet
neuerthelesse
,
because
it
was
produced
with
nature
by
Almightie
God
,
and
infused
into
mans
nature
,
as
due
vnto
it
in
that
happy
estate
,
therefore
it
is
,
and
may
well
be
termed
naturall
,
though
in
its
owne
essence
it
was
supernaturall
.
Now
by
these
two
distinctions
of
things
naturall
,
wee
may
euidently
inferre
what
is
supernaturall
,
namely
that
which
is
aboue
both
these
kindes
of
acceptions
,
or
distinctions
of
naturall
obiects
;
that
is
,
which
neither
floweth
from
the
principles
of
nature
,
neither
is
any
way
due
vnto
nature
:
as
originall
iustice
was
due
vnto
vs
in
Adam
before
our
fall
and
corruption
of
nature
.
This
distinction
presupposed
,
the
difficultie
consisteth
in
this
,
whether
the
vertue
of
the
tree
of
life
for
to
preserue
man
from
corruption
,
may
bee
called
naturall
,
or
rather
is
to
bee
deemed
supernaturall
?
Strabo
answereth
,
Hugo
de
Sancto
Victore
addeth
,
Lignum
vitae
habuisse
in
se
naturam
,
vt
perpetuaret
homini
vitam
,
si
competentèr
ederetur
,
that
the
tree
of
life
had
that
vertue
in
it
to
perpetuate
our
life
,
if
it
were
taken
competently
.
For
man
(
saith
he
)
was
made
mortall
and
immortall
:
immortall
because
hee
could
not
die
by
reason
of
that
immortall
food
:
mortall
,
because
he
might
haue
died
by
outward
violence
.
But
God
had
so
inwardly
fortified
him
by
the
tree
of
life
,
and
outwardly
by
his
diuine
power
,
that
hee
could
not
die
.
Againe
,
because
hee
had
shut
vp
within
him
the
gate
of
negligence
by
the
vigilance
of
humane
reason
,
outwardly
also
the
gate
of
violence
by
the
diuine
protection
,
insomuch
that
vnlesse
man
abusing
his
reason
should
open
the
gate
of
negligence
,
neuer
any
harme
should
enter
into
him
by
the
gate
of
violence
.
But
because
hee
was
not
carefull
to
keepe
the
charge
committed
vnto
him
,
God
therefore
forsooke
the
custodie
and
care
he
had
ouer
him
.
S.
Austine
on
the
contrary
side
thinketh
that
the
vertue
of
this
tree
of
life
was
supernaturall
,
for
so
he
saith
in
his
8
booke
de
Gen:
ad
literam
cap.
5.
That
though
that
meate
was
corporall
,
yet
was
it
of
such
vertue
,
and
nature
that
it
did
confirme
man
in
perfect
health
:
not
as
other
meates
,
but
by
an
occult
vertue
,
proceeding
from
aboue
.
And
this
he
confirmeth
by
two
examples
,
the
first
of
Elias
his
cake
,
the
second
of
the
flower
and
oyle
of
the
widow
of
Sarepta
,
which
without
all
question
were
effected
by
supernaturall
power
.
Beda
likewise
affirmeth
,
that
therefore
it
was
called
the
tree
of
life
,
because
it
hath
receiued
from
the
diuine
power
,
that
whosoeuer
should
eat
thereof
should
be
confirmed
in
perpetuall
health
.
Neither
ought
we
to
maruaile
,
that
a
man
might
be
disposed
vnto
immortalitie
by
the
fruit
of
this
tree
,
seeing
there
be
many
other
things
,
as
Myrrhe
,
and
Balme
,
which
doe
preserue
from
corruption
for
a
long
time
:
therefore
as
our
Sacraments
doe
not
really
concurre
vnto
grace
;
but
the
diuine
power
which
alwaies
is
assistant
vnto
them
:
so
the
fruit
of
that
tree
did
not
of
his
owne
nature
produce
immortality
,
but
rather
the
diuine
power
did
communicate
it
by
the
eating
of
that
fruit
.
Here
wee
may
see
these
so
opposite
opinions
with
their
reasons
and
authorities
,
in
which
it
may
be
free
for
euery
one
to
follow
as
he
liketh
,
seing
there
is
nothing
in
this
point
plainely
expressed
in
the
Scripture
;
with
me
,
both
the
authoritie
of
S.
Austin
and
reason
doth
sway
most
for
this
latter
opinion
;
because
it
seemeth
not
so
probable
,
that
a
naturall
tree
or
fruit
,
should
haue
of
his
owne
virtue
and
substance
so
supernaturall
a
virtue
,
and
qualitie
,
as
to
cause
immortalitie
.
But
to
conclude
,
whether
the
virtue
of
this
tree
was
naturall
or
supernaturall
,
all
is
one
in
regard
of
our
losse
,
ingratitude
,
and
sinne
;
our
losse
of
both
liues
spirituall
and
corporall
,
our
ingratitude
towards
God
,
to
vs
wards
so
infinitely
good
,
our
sinne
also
being
the
same
:
seeing
that
though
it
had
beene
onely
a
naturall
virtue
which
was
in
that
fruit
of
life
,
yet
it
depriued
vs
not
onely
of
our
owne
liues
,
but
also
of
the
author
of
life
.
What
therefore
remaineth
,
but
that
now
being
redeemed
from
this
sinne
,
and
raised
againe
from
this
death
,
we
blesse
him
perpetually
,
with
all
the
powers
of
our
soules
,
and
all
the
daies
of
our
liues
,
who
is
the
onely
giuer
of
life
,
and
sole
redeemer
of
our
soules
.
CHAP.
XI
.
Of
the
tree
of
the
knowledge
of
good
and
euill
,
to
wit
,
whether
it
was
a
true
and
naturall
tree
,
like
vnto
others
.
And
why
it
was
so
called
.
NOthing
can
bee
so
plainely
set
downe
in
the
holy
scripture
,
but
there
will
be
some
idle
braine
or
other
,
who
will
so
moralize
,
or
so
wrest
it
to
a
spirituall
sense
,
though
often-times
without
sense
,
that
they
will
not
sticke
to
deny
the
truth
of
the
history
,
as
it
happeneth
here
in
the
first
point
of
our
question
,
in
which
some
haue
not
feared
that
name
before
,
but
afterwards
of
the
euent
:
so
that
when
God
commanded
our
fore-fathers
,
that
they
should
not
eate
of
that
tree
,
either
he
called
it
by
some
other
name
,
or
he
demonstrated
it
vnto
them
,
as
it
were
with
his
finger
.
Many
other
reasons
do
the
Rabbins
giue
,
of
the
name
of
this
tree
,
but
so
farre
from
reason
,
that
they
be
not
worthy
the
repeating
,
I
will
onely
touch
one
as
most
fabulous
,
by
which
we
may
coniecture
of
the
rest
.
They
say
that
our
first
Parents
were
created
as
infants
in
sense
,
and
reason
,
though
men
in
body
,
strength
,
and
stature
.
Now
because
this
tree
had
a
virtue
of
ripening
mans
iudgment
,
witt
,
and
discretion
of
good
from
euill
;
it
was
therefore
called
the
tree
of
knowledge
,
of
good
and
euill
:
because
,
to
know
good
and
euill
,
according
to
the
Hebrue
and
scripture
phrase
is
as
much
as
to
haue
the
vse
of
reason
.
But
this
is
not
onely
contrary
to
the
text
,
but
also
to
reason
:
for
certaine
it
is
,
that
as
man
was
created
perfect
in
all
the
parts
of
his
body
;
so
was
hee
no
lesse
in
the
powers
of
his
soule
.
Yea
how
is
it
likely
that
he
was
without
reason
,
who
was
created
lord
of
all
vnreasonable
creatures
?
who
gaue
them
their
names
proper
to
their
natures
,
and
was
to
gouerne
all
things
according
to
their
nature
,
by
his
owne
rule
of
reason
:
yea
with
whom
God
the
author
of
nature
and
chiefe
rule
of
reason
,
had
made
this
couenant
most
conformable
to
reason
:
that
if
he
liued
according
to
the
law
of
nature
,
and
instinct
of
reason
,
his
reward
should
be
aboue
all
nature
,
and
exceed
the
capacitie
of
humane
reason
:
wherefore
who
was
both
culpable
in
this
pact
,
and
punishable
for
his
transgression
,
must
in
all
reason
,
haue
then
had
the
vse
of
reason
.
Iosephus
in
his
first
booke
of
his
Antiquities
,
perceiuing
well
the
absurditie
of
this
opinion
,
fell
into
another
,
which
Lyra
deemeth
not
much
lesse
absurd
:
to
wit
,
that
this
tree
was
therefore
called
the
tree
of
knowledge
of
good
and
euill
,
because
it
had
virtue
to
sharpen
the
wit
,
ripen
the
iudgment
,
and
to
giue
prudence
,
and
vnderstanding
to
all
humane
affaires
.
Lyra
his
refutation
is
this
,
because
the
fruit
of
that
tree
being
corporall
,
how
could
it
(
saith
he
)
haue
any
spirituall
effect
?
wherefore
the
minde
,
witt
,
and
iudgment
of
man
being
spirituall
,
how
could
they
be
holpen
by
any
corporall
cause
?
For
though
the
superior
cause
,
and
more
perfect
then
his
effect
may
haue
influence
into
the
inferiour
and
imperfect
,
yet
neuer
the
inferiour
into
the
superiour
.
Therefore
though
the
spirituall
causes
be
of
such
excellent
perfection
,
that
they
haue
influence
into
our
bodies
:
yet
neuer
any
corporall
creature
(
saith
he
)
is
so
perfect
,
that
it
can
inflow
in
the
spirituall
.
For
what
is
that
which
any
corporall
thing
may
produce
in
the
spirit
?
not
any
thing
corporall
,
seeing
that
all
,
that
is
in
the
spirit
,
is
spirituall
:
neither
againe
can
it
be
spirituall
,
because
nothing
spirituall
can
bee
contained
in
the
vertue
of
a
materiall
or
corporall
cause
.
It
cannot
be
denied
,
but
that
this
discourse
of
Lyra
might
haue
some
force
in
those
causes
,
which
(
as
the
Philosophers
speake
)
doe
worke
directè
&
per
se
by
themselues
directly
,
yet
in
those
,
whose
causaltie
is
altogether
indirect
,
true
philosophy
teacheth
the
contrary
.
wherefore
though
it
be
most
certaine
that
the
body
cannot
directly
haue
any
influence
into
the
soule
or
spirit
,
yet
bicause
the
spirit
,
whiles
it
is
in
this
life
dependeth
in
her
operations
of
the
body
,
and
the
dispositions
thereof
(
according
to
the
generally
receiued
philosophicall
axiome
)
the
manner
of
the
working
followeth
the
manner
of
being
,
it
must
necessarily
follow
,
that
accordingly
as
the
dispositions
of
the
body
are
better
or
worse
,
so
may
the
operations
of
the
minde
be
also
more
or
lesse
perfect
.
Yea
Aristotle
teacheth
vs
in
his
7.
booke
of
his
Politikes
,
that
though
those
men
,
who
are
borne
,
and
brought
vp
in
the
Northerne
parts
of
the
world
,
bee
stronger
then
others
in
corporall
forces
;
yet
that
they
bee
of
a
much
more
slow
,
and
duller
capacity
:
contrariwise
,
those
who
are
borne
in
hotter
climates
of
Affrica
,
Spaine
,
and
Mauritania
,
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
,
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
;
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
,
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
vltimum
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
,
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
.
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
,
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
,
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
,
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
,
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
,
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
they
so
appearing
and
speaking
,
did
alwayes
represent
the
maiestie
of
their
maker
,
repeating
for
the
most
part
Gods
owne
words
,
which
hee
had
immediately
infused
into
their
vnderstanding
.
Againe
,
if
the
aforesaid
opinion
of
the
assuming
of
our
humane
nature
is
to
bee
vnderstood
by
a
personall
vnion
betweene
God
and
man
,
then
questionlesse
God
hath
beene
twice
incarnate
,
and
twice
vnited
to
our
humane
nature
,
which
is
contrary
to
the
holy
Scriptures
.
Or
if
there
was
no
reall
vnion
,
or
assumption
of
our
humane
nature
,
but
only
a
shade
or
similitude
of
the
same
,
as
wee
reade
that
Angels
haue
oftentimes
assumed
humane
bodies
,
how
then
was
it
truly
said
,
let
vs
make
man
to
our
image
and
likenesse
,
seeing
that
similitude
of
humane
nature
could
not
in
any
wise
be
the
image
of
God
?
neither
could
it
be
truly
said
,
that
Adam
was
made
to
the
image
of
God
,
if
so
be
that
we
vnderstand
by
the
image
of
God
not
any
true
humane
nature
,
but
the
shade
only
and
similitude
of
mans
nature
.
Hence
I
conclude
the
first
opinion
to
be
the
best
,
as
which
is
most
grounded
in
the
sacred
text
,
and
most
followed
of
the
holy
Fathers
and
other
expositours
.
CHAP.
XVI
.
Whether
the
woman
be
made
to
the
image
of
God
,
or
no.
IT
might
seeme
rashnesse
to
doubt
of
this
,
if
S.
Paul
did
not
giue
vs
some
ground
,
denying
(
as
some
thinke
)
that
woman
was
made
to
the
image
and
likenesse
of
God
,
auerring
her
onely
to
be
the
image
of
man
,
in
that
he
contraposeth
woman
,
as
the
glory
of
man
,
to
man
as
the
image
and
glory
of
God
.
His
words
be
these
:
Man
ought
not
to
couer
his
head
,
forasmuch
as
hee
is
the
image
and
glory
of
God
:
but
the
woman
is
the
glory
of
the
man
;
for
the
man
is
not
of
the
woman
,
but
the
woman
of
the
man
.
The
woman
therefore
is
not
the
image
and
glory
of
God
,
but
immediately
only
the
glory
of
the
man
,
otherwise
there
could
be
no
difference
in
this
,
betweene
the
man
and
the
woman
,
contrary
to
the
inference
which
S.
Paul
maketh
in
the
precedent
verse
.
Neuerthelesse
,
euen
the
text
it selfe
doth
clearly
confute
this
opinion
:
for
after
that
it
had
beene
said
,
let
vs
make
man
to
our
owne
image
and
likenesse
,
presently
it
is
added
,
hee
made
them
,
both
man
and
woman
.
Wherefore
as
man
was
made
to
the
image
of
God
,
so
likewise
was
the
woman
made
to
the
same
.
S.
Austine
is
very
large
in
giuing
the
reason
of
this
conclusion
;
but
briefly
this
is
the
answer
:
If
wee
consider
the
principall
reason
,
why
man
is
said
to
be
the
image
of
God
,
to
wit
,
as
hee
is
an
intellectuall
creature
,
and
as
he
is
indued
with
the
properties
therevnto
annexed
;
so
is
it
euident
,
that
this
word
image
doth
equally
signifie
,
and
may
be
equally
attributed
both
to
man
,
and
woman
:
seeing
that
they
both
participate
of
reason
,
and
vnderstanding
,
both
bee
indued
with
an
immortall
soule
,
both
partakers
of
free
will
,
both
capable
of
supernaturall
gifts
,
both
of
grace
and
glory
.
But
againe
,
if
this
word
image
be
taken
in
a
more
large
,
and
improper
signification
(
as
hath
beene
already
explicated
)
we
may
well
say
,
that
man
was
made
to
the
image
of
God
,
&
woman
framed
to
the
image
of
man
.
Because
,
as
God
is
the
end
to
whom
man
is
immediatly
referred
:
so
likewise
man
in
some
sort
is
in
regard
of
the
woman
,
because
man
is
the
head
of
the
woman
,
by
whom
shee
ought
to
be
directed
vnto
God
.
This
explication
seemeth
to
be
grounded
in
the
afore-said
place
of
Paul
,
1.
to
the
Corin.
11.
chap.
for
when
hee
had
said
,
that
man
was
the
image
of
God
,
and
woman
the
glory
of
the
man
,
he
presently
giueth
the
reason
.
ver.
8.
For
man
(
saith
he
)
is
not
of
the
woman
,
but
the
woman
of
the
man
.
ver.
9.
for
the
man
was
not
created
for
the
womans
sake
,
but
the
woman
for
the
mans
sake
.
Neuerthelesse
,
if
the
similitude
of
God
in
man
and
woman
be
considered
,
not
according
to
their
naturall
gifts
,
but
to
the
supernaturall
of
grace
and
glory
,
then
questionlesse
it
hapneth
often-times
,
that
some
women
are
more
adorned
with
these
supernaturall
graces
,
and
gifts
,
and
consequently
are
more
like
vnto
God
then
many
men
.
As
wee
piously
beleeue
of
the
blessed
Virgin
,
who
as
shee
was
pronounced
by
the
Angell
of
God
to
bee
blessed
amongst
all
women
,
so
no
doubt
,
but
shee
hath
receiued
an
eternall
blessing
aboue
all
Angells
and
men
,
our
Sauiour
only
excepted
both
God
and
man
.
CHAP.
XVII
.
Whether
man
be
made
to
the
image
of
God
euen
according
to
his
body
and
corporall
proportion
,
shape
,
and
lineaments
;
or
doth
in
any
wise
represent
the
diuine
maiestie
.
THE
subiect
of
this
question
is
so
certaine
of
it selfe
,
and
without
all
coutrouersie
,
that
for
the
resolution
thereof
,
wee
haue
more
neede
of
the
subtlety
of
distinction
,
then
of
any
profound
diuinitie
,
or
learning
.
For
seeing
that
the
diuine
maiesty
is
a
most
pure
spirit
,
as
infinite
in
essence
,
as
in
all
and
euery
of
his
diuine
attributes
infinite
,
how
is
it
possible
that
there
should
be
any
comparison
,
similitude
,
or
likenes
with
him
,
in
that
,
which
is
altogether
corporall
,
limited
,
and
most
base
,
such
as
is
our
humane
natute
according
to
the
body
.
Neuerthelesse
seeing
the
body
doth
in
some
sort
represent
the
soule
,
like
as
the
soule
also
is
the
image
of
God
;
hence
peraduenture
it
may
be
inferred
,
that
the
body
may
in
some
sort
be
said
to
be
a
representation
or
similitude
of
God
;
in
as
much
as
the
body
(
if
wee
consider
it
in
his
full
perfection
)
is
an
immediate
glasse
,
similitude
,
or
representation
of
the
soule
,
the
which
most
perfectly
representeth
Almighty
God
.
Wherefore
though
in
regard
of
our
corporall
substance
,
considered
immediatly
in
it selfe
,
without
any
relation
vnto
the
soule
,
wee
be
no
better
then
bruite
beasts
:
yet
if
we
consider
it
,
in
regard
of
our
soule
,
and
as
it
is
the
receptacle
of
the
most
excellent
image
of
God
,
it
may
after
a
remote
manner
,
and
mediately
be
said
to
represent
euen
God
himselfe
.
Wherefore
S.
Austin
propounding
this
question
,
in
what
doth
a
man
exceede
the
brute
beasts
,
seeing
they
are
both
made
of
earth
?
he
answereth
,
in
nothing
,
but
because
he
is
made
to
the
image
of
God
,
not
in
body
,
or
corporall
substance
,
but
according
to
his
soule
,
and
spirituall
powers
.
Though
true
it
is
also
,
that
he
hath
euen
in
his
body
,
a
certaine
property
,
which
doth
in
some
sort
demonstrate
the
rectitude
of
his
soule
;
as
that
he
is
made
vpright
,
to
the
end
,
that
hee
might
vnderstand
how
hee
ought
not
to
abase
himselfe
to
the
terrene
,
vile
,
and
base
trash
of
the
world
,
like
vnto
the
bruite
beasts
,
and
other
most
base
creatures
,
who
as
they
are
framed
prone
,
and
haue
their
bodies
inclined
towards
the
earth
,
can
neuer
erect
themselues
to
any
spirituall
,
or
heauenly
thing
.
Hence
Bernard
well
noteth
,
that
God
made
man
vpright
in
stature
,
and
erected
towards
heauen
,
to
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
,
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
,
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
dread
of
you
shall
be
ouer
euery
beast
of
the
earth
,
and
ouer
euery
fowle
in
the
heauen
,
and
vpon
all
that
moueth
on
the
earth
,
and
vpon
all
the
fishes
in
the
sea
,
&c.
And
least
those
incorruptible
creatures
,
the
heauens
,
the
planets
,
the
starres
,
yea
most
of
all
the
Angelicall
powers
,
Cherubins
or
Seraphins
should
disdaine
the
seruice
of
man
,
or
lest
any
other
creature
should
rebell
against
him
,
who
as
yet
had
not
rebelled
against
his
God
:
or
finally
,
lest
the
deuils
should
of
enuy
dare
against
him
,
as
who
with
his
posteritie
was
to
replenish
those
glorious
thrones
,
from
which
those
wicked
spirits
fell
,
it
pleased
therefore
the
diuine
maiestie
to
beautifie
,
adorne
,
and
fortifie
man
,
with
his
owne
likenes
and
similitude
.
So
that
as
it
is
said
of
Cain
,
Gen.
4.
vers.
15.
the
Lord
set
a
marke
vpon
Cain
,
lest
any
man
finding
him
should
kill
him
,
so
of
the
contrary
side
,
it
pleased
our
Creator
,
to
impresse
his
similitude
,
and
likenes
,
not
only
in
our
first
father
,
but
also
in
euery
man
,
lest
any
man
finding
any
other
man
,
in
whatsoeuer
offence
,
not
hauing
the
anthority
,
more
then
of
man
,
should
lay
his
hands
vpon
any
other
man
.
Not
(
I
say
)
hauing
the
authoritie
more
then
of
man
,
such
as
I
deeme
to
be
in
lawfull
Magistrates
,
and
such
as
are
deputed
by
them
for
the
execution
of
iustice
.
Because
this
is
not
onely
by
the
instinct
of
nature
,
but
also
proceedeth
from
the
author
of
nature
,
and
is
lastly
confirmed
by
the
giuer
of
grace
.
Insomuch
that
hee
himselfe
doth
say
to
all
his
lawfull
ministers
of
iustice
,
and
gouernours
as
well
spirituall
,
as
temporall
,
Luk.
10.
ver.
16.
who
heareth
you
,
heareth
me
,
who
despiseth
you
,
despiseth
me
.
Because
as
it
is
one
and
the
same
law
,
so
likewise
the
contempt
of
the
law
is
one
,
and
the
same
;
and
consequently
the
punishment
answerable
therevnto
must
bee
one
,
and
the
same
:
But
this
not
onely
as
the
law
is
onely
from
man
,
but
as
it
participateth
of
the
law
of
God
,
man
being
the
immediate
law-giuer
,
Gods
law
,
and
eternall
wisdome
being
the
first
fountaine
and
rule
,
from
whence
all
humane
lawes
are
not
only
deriued
,
but
also
firmely
established
,
and
to
bee
conformed
:
for
otherwise
they
be
no
lawes
,
but
tyranies
or
depriuation
of
lawes
,
but
as
they
be
conformable
to
that
diuine
,
and
eternall
law
.
The
fourth
reason
,
or
motiue
that
moued
God
Almighty
to
make
man
to
his
image
,
was
,
because
he
hauing
created
all
these
inferiour
creatures
,
and
subiected
them
to
the
rule
,
vse
,
and
gouernment
of
man
,
as
to
the
most
noble
creature
:
so
also
he
was
pleased
to
ordaine
him
to
a
most
noble
end
,
the
enioying
of
his
Maker
,
that
so
man
might
be
a
meane
to
reduce
other
inferiour
creatures
,
to
their
Creator
,
and
end
.
Wherefore
to
the
end
that
this
excellent
vnion
of
man
with
his
Maker
,
might
appeare
more
manifestly
,
he
imprinted
in
him
,
his
diuine
image
,
with
so
liuely
and
firmely
an
impressed
similitude
,
and
character
,
that
while
man
should
remaine
in
his
owne
being
,
so
long
likewise
,
should
he
remaine
,
the
type
and
image
of
the
diuine
nature
and
being
.
As
it
is
said
of
the
famous
Phydias
,
that
he
did
,
with
such
rare
Arte
and
cunning
,
ingraue
his
owne
image
in
Mineruaes
shield
,
that
while
the
shield
remained
intire
,
his
image
likewise
must
remaine
intire
and
vndefaced
.
Another
reason
of
the
impression
of
this
most
excellent
&
beautifull
image
of
God
,
in
man
,
may
bee
,
that
man
should
be
incited
and
moued
thereby
,
to
the
knowledge
,
and
loue
of
his
Creator
.
Wherefore
as
by
the
contemplation
of
other
more
imperfect
creatures
,
he
is
brought
in
some
sort
to
the
knowledge
of
God
;
so
with
much
more
perfection
by
the
knowledge
of
himselfe
.
Hence
it
is
,
that
to
the
end
,
that
he
might
be
inexcusable
,
and
not
ouercharged
,
in
the
curious
searching
of
God
in
externall
things
,
it
pleased
his
Creator
,
to
imprint
in
his
soule
,
a
most
beautifull
image
,
and
cleare
similitude
of
the
diuine
nature
and
being
,
the
which
should
be
a
more
perfect
representation
vnto
him
,
of
the
diuine
properties
,
then
he
should
finde
in
all
other
inferiour
creatures
.
Man
therefore
,
reflecting
vpon
himselfe
,
and
viewing
his
owne
nature
,
may
ascend
vnto
God
,
and
perfectly
view
the
diuine
nature
:
Seeing
the
image
,
hee
may
also
the
prototypon
:
seeing
himselfe
,
hee
may
ascend
by
contemplation
vnto
God
:
for
seeing
his
owne
soule
,
he
ought
to
conceiue
it
as
the
image
of
God
;
and
whatsoeuer
perfection
or
shade
of
perfection
he
findeth
in
himselfe
,
that
doubtlesse
hee
ought
and
may
conceiue
to
bee
in
God
,
though
in
a
more
infinite
degree
of
perfection
.
The
soule
vnderstandeth
,
God
infinitely
more
;
the
soule
freely
disposeth
,
willeth
,
and
determineth
,
much
more
God
:
the
soule
is
capable
of
the
diuine
vertue
,
wisedome
and
grace
,
God
is
euen
vertue
,
wisdome
and
grace
it selfe
,
yea
that
infinite
ocean
of
graces
and
gifts
,
from
whence
all
other
graces
and
gifts
doe
proceed
:
according
to
that
of
Iames
chap.
1.
vers.
17.
Euery
good
giuing
and
euery
perfect
gift
is
from
aboue
,
descending
from
the
Father
of
lights
.
CHAP.
XX.
Whether
the
dominion
ouer
all
other
liuing
creatures
was
giuen
vnto
man
,
and
what
manner
of
power
that
was
.
AS
nothing
doth
more
declare
the
loue
of
God
towards
man
in
this
life
,
then
that
hee
made
him
Lord
and
ruler
ouer
all
his
creatures
:
so
nothing
doth
more
declare
the
excellencie
of
mans
nature
,
especially
in
the
estate
of
his
innocencie
,
then
that
he
had
power
and
dominion
ouer
all
creatures
,
the
which
as
they
were
made
for
his
seruice
,
so
were
they
alwayes
ready
at
his
becke
in
due
obedience
.
No
Lion
so
terrible
,
no
Elephant
so
mighty
,
no
Tiger
so
fierce
,
no
Fowle
so
rauening
,
no
Whale
so
monstrous
,
no
not
any
creature
so
indomite
,
but
that
it
was
subiect
vnto
mans
dominion
,
while
man
was
subiect
to
his
,
Lord
and
Maker
.
So
God
commanded
,
nature
obeyed
,
(
though
now
in
some
sort
that
be
contrary
to
nature
)
yea
,
all
creatures
did
concurre
vnto
this
subiection
,
while
man
was
subiect
vnto
his
Creator
,
who
cloathed
him
(
as
the
Preacher
speaketh
)
with
strength
,
and
made
him
according
to
his
owne
image
:
yea
made
all
flesh
to
feare
him
,
so
that
hee
had
dominion
ouer
the
beasts
and
fowles
.
Or
as
the
Psalmist
speaketh
,
he
made
him
a
little
lower
then
himselfe
,
crowned
him
with
glory
,
and
made
him
to
haue
dominion
ouer
the
workes
of
his
hands
:
and
finally
put
all
things
vnder
mans
feet
:
all
sheepe
and
oxen
,
yea
and
the
beasts
of
the
field
,
the
fowles
of
the
aire
,
the
fish
of
the
sea
,
and
ouer
all
things
which
passe
thorow
the
paths
of
the
seas
.
And
hence
it
was
,
that
Adam
as
Lord
of
all
gaue
names
vnto
all
creatures
,
and
Eue
though
by
nature
timorous
and
fearfull
,
was
not
in
any
wise
daunted
at
the
presence
and
speech
of
the
Serpent
.
So
that
as
we
partly
finde
as
yet
by
experience
,
and
was
much
more
in
that
happy
state
of
Paradise
,
all
creatures
should
haue
beene
subiect
to
man
,
while
man
was
not
disobedient
to
God
:
yea
as
all
inferiour
creatures
are
subiect
to
their
superiour
,
according
to
their
nature
,
order
,
perfection
,
and
Gods
decree
,
the
imperfect
to
the
more
perfect
,
the
matter
for
the
formes
,
the
corporall
for
the
spirituall
,
the
accidents
for
the
substances
,
the
elements
for
the
mixts
,
yea
euen
the
heauens
,
starres
,
and
planets
for
man
,
man
only
for
God
,
as
subiect
only
to
God
,
while
he
did
not
infringe
this
sacred
order
and
chaine
,
where
by
him
all
things
were
to
be
reduced
and
linked
to
God
.
Furthermore
,
this
power
and
dominion
of
man
ouer
all
other
liuing
creatures
,
proceeding
from
the
excellencie
of
his
nature
,
did
remaine
in
him
euen
after
his
sinne
,
though
not
in
the
same
act
,
or
actuall
exercise
of
his
power
and
dominion
.
For
albeit
whatsoeuer
was
due
vnto
nature
,
was
blemished
,
defaced
,
and
corrupted
by
sinne
;
yet
nothing
substantially
belonging
vnto
nature
,
or
necessarily
consequent
vnto
the
same
,
was
wholly
taken
away
.
Wherefore
this
diuine
image
of
God
being
engrauen
in
mans
nature
,
mans
nature
remaining
after
sinne
,
the
same
image
of
God
must
needs
remaine
,
at
least
way
as
much
as
was
due
vnto
nature
,
or
not
aboue
the
spheare
of
nature
;
and
consequently
the
aforesaid
dominion
must
also
continue
,
as
hauing
his
beginning
from
this
image
:
it
must
(
I
say
)
continue
(
as
the
Philosopher
speaketh
)
non
actu
,
sed
potentia
,
not
alwayes
according
to
the
exercise
of
the
act
in
all
particulars
,
but
according
to
the
extent
of
the
power
in
generall
,
as
may
be
manifestly
proued
out
of
the
9.
of
Genesis
:
The
feare
of
you
and
the
dread
of
you
shall
be
vpon
euery
beast
of
the
earth
,
and
vpon
euery
fowle
of
the
heauen
,
vpon
all
that
moueth
on
the
earth
,
and
vpon
all
the
fishes
of
the
sea
;
vnto
your
hand
are
they
deliuered
.
Thus
God
said
to
Noe
after
the
generall
deluge
,
and
consequently
this
dominion
ouer
all
creatures
doth
remaine
euen
after
sinne
.
CHAP.
XXI
.
Whether
in
the
state
of
innocencie
one
man
should
haue
beene
subiect
to
another
,
or
rather
all
of
equall
dominion
,
power
,
and
authoritie
.
SAint
Augustine
answereth
,
that
seeing
God
had
made
man
a
reasonable
creature
,
Now
as
it
cannot
be
denied
,
but
that
this
opinion
of
S.
Augustine
hath
some
probable
reasons
;
yet
I
deeme
the
contrary
to
be
much
more
probable
:
to
wit
,
that
though
there
should
haue
beene
no
such
dominion
in
Paradise
,
as
which
should
then
haue
beene
burdensome
vnto
nature
,
and
is
now
necessarily
following
our
lapse
and
fall
:
yet
questionlesse
there
should
haue
beene
a
kinde
of
order
,
subiection
and
subordination
,
of
children
,
inferiours
,
and
subiects
,
to
their
parents
,
superiours
,
and
politicall
gouernours
:
not
by
way
of
an
imperious
command
and
absolute
authoritie
,
but
by
a
voluntary
and
sweet
subiection
flowing
from
nature
,
and
confirmed
by
grace
.
My
reason
is
this
,
for
as
all
should
not
haue
beene
equall
in
the
gifts
of
nature
,
wisdome
,
knowledge
,
skill
,
magnanimitie
,
and
prudence
;
neither
could
they
haue
beene
all
equally
apt
for
politicall
gouernment
:
such
as
I
suppose
should
haue
beene
in
that
most
perfect
place
of
Paradise
,
though
in
most
perfect
manner
.
Neither
may
it
be
thought
contrary
to
the
happinesse
of
that
estate
of
Paradise
,
that
man
should
haue
some
kinde
of
subiection
or
subordination
to
man
,
seeing
wee
must
necessarily
admit
the
like
in
the
blessed
spirits
and
holy
Angels
:
who
as
they
are
distinct
in
nature
,
indiuiduall
,
and
specificall
perfections
;
so
are
they
no
lesse
in
their
subordination
,
offices
,
and
degrees
.
So
Ierome
saith
,
if
there
bee
principalities
,
powers
and
vertues
,
it
is
necessary
that
they
haue
some
subiect
vnto
them
;
who
fearing
and
seruing
them
,
are
confirmed
with
their
vertue
and
valour
:
which
distribution
of
offices
are
not
onely
in
this
wicked
world
,
but
also
are
to
bee
in
the
world
to
come
.
A
fortiori
then
,
there
might
haue
been
the
like
subordination
and
order
of
gouernment
amongst
men
euen
in
the
state
of
innocencie
.
So
that
as
wee
finde
in
Daniel
and
Zacharias
,
But
how
then
(
may
some
say
)
was
the
subiection
of
the
wife
vnto
her
husband
inflicted
as
a
punishment
due
vnto
her
sinne
,
according
vnto
the
sentence
of
God
,
thy
desire
shall
bee
subiect
to
thy
husband
,
and
he
shall
rule
ouer
thee
?
How
could
this
be
inflicted
for
sinne
,
if
so
be
it
was
consequent
to
nature
?
I
answer
briefly
,
that
there
is
a
twofold
subiection
of
the
wife
to
her
husband
;
the
one
voluntary
,
the
other
involuntary
;
the
one
of
nature
,
the
other
of
sinne
;
the
one
burdensome
,
the
other
gratefull
;
the
one
confirmed
by
grace
,
the
other
repugnant
to
nature
:
finally
the
one
nothing
repugnant
to
the
state
of
innocencie
,
the
other
inflicted
for
originall
sinne
.
For
certainly
,
though
Eue
had
not
fallen
,
and
transgressed
the
commandement
of
God
by
tasting
the
forbidden
fruit
;
yet
because
shee
was
the
weaker
vessell
,
therefore
euen
her
owne
nature
would
haue
required
subiection
vnto
her
husband
;
subiection
(
I
meane
)
voluntary
,
not
constrained
;
naturall
,
not
forced
;
yea
free
,
and
without
any
contradiction
,
which
now
euen
the
best
of
Eues
descendents
doe
sometimes
experiment
in
regard
of
their
husbands
,
so
that
though
the
one
subiection
bee
a
propertie
of
nature
,
yet
the
other
is
a
punishment
of
sinne
,
signified
by
these
words
,
and
he
shall
rule
ouer
thee
.
CHAP.
XXII
.
Whether
the
Angels
did
concurre
to
the
production
of
man
,
or
no
?
THis
doubt
may
be
vnderstood
of
the
seuerall
parts
of
man
,
the
body
or
the
soule
:
first
therefore
as
touching
the
soule
,
which
as
it
was
altogether
of
nothing
,
so
it
was
not
possible
that
it
should
be
brought
out
of
that
nothing
,
but
by
the
immediate
power
and
particular
concourse
of
the
Almighty
:
for
as
S.
Austine
saith
lib.
9.
de
Gen.
ad
lit
.
cap.
15.
as
it
is
impossible
for
any
Angell
or
creature
to
create
it selfe
,
so
is
it
no
lesse
that
any
other
thing
should
bee
produced
of
nothing
,
but
by
him
only
which
is
aboue
all
things
.
Wherefore
the
doubt
onely
is
,
whether
the
Angels
did
in
some
sort
concurre
to
the
creation
of
the
body
of
man
,
seeing
that
(
as
S.
Austine
saith
in
his
8.
booke
de
Gen.
ad
lit
.
cap.
24.
)
all
materiall
and
corporall
creatures
are
subiect
to
the
Angelicall
powers
:
seeing
also
that
their
ordinary
apparitions
vnto
men
are
by
corporall
shapes
and
formes
,
which
they
assume
vnto
themselues
,
it
may
seeme
not
improbable
,
that
in
like
manner
they
may
frame
and
depute
vnto
euery
soule
her
materiall
substance
,
and
corporall
shape
,
yea
and
vnite
the
matter
and
forme
together
,
and
consequently
that
they
may
in
some
sense
be
said
to
create
man
.
Neuerthelesse
,
though
I
cannot
denie
,
but
that
the
Angels
might
in
some
sort
concurre
vnto
the
disposition
of
the
materiall
substance
of
man
,
and
thereby
instrumentally
to
the
introducing
of
the
forme
;
yet
they
may
not
in
any
wise
bee
said
to
haue
created
either
matter
or
forme
,
seeing
both
were
immediately
from
Almighty
God
,
as
which
were
both
produced
of
nothing
.
S.
Austine
most
fitly
compareth
)
though
the
husbandman
doe
digge
,
plough
,
plant
,
manure
and
till
the
ground
;
and
the
Physitian
by
his
medicines
,
potions
and
physicke
doth
prolong
the
life
:
yet
neuerthelesse
neither
of
them
may
be
said
to
create
:
euen
so
though
the
Angels
might
in
some
sort
dispose
to
the
creation
or
generation
of
man
,
yet
may
they
not
absolutely
bee
said
to
create
,
because
this
is
a
production
of
nothing
presupposed
,
which
only
belongeth
to
an
infinite
power
.
CHAP.
XXIII
.
Whether
Adam
was
created
in
his
perfect
corporall
stature
and
age
.
SAint
Austine
answereth
,
that
as
it
was
proper
only
to
Adam
,
not
to
be
borne
of
parents
,
but
framed
immediately
of
the
earth
;
so
also
was
it
peculiar
vnto
him
alone
,
that
hee
was
created
in
perfect
age
.
Neither
may
this
kinde
of
production
(
saith
the
master
of
the
sentences
)
be
said
to
be
against
nature
,
Now
as
concerning
the
dimension
or
greatnesse
of
his
body
,
though
some
auerre
that
hee
was
the
greatest
of
all
men
and
Giants
that
euer
were
,
deducing
it
out
of
the
14.
of
Iosue
,
My
opinion
therefore
in
this
point
is
,
that
as
hee
was
created
perfect
in
all
other
respects
;
so
likewise
in
this
of
perfect
corporall
stature
,
greatnesse
,
and
all
other
dimensions
;
and
consequently
that
hee
was
created
of
the
best
stature
,
and
proportion
of
all
lineaments
and
members
of
his
body
,
that
euer
man
was
,
or
shall
be
,
our
Sauiour
onely
excepted
.
CHAP.
XXIIII
.
Whether
the
soule
and
the
body
were
created
in
the
same
instant
,
or
no.
CHrysostome
,
Eugubinus
,
Alphonsus
de
Castro
,
Ferus
and
Genadius
denie
,
that
the
soule
and
the
body
were
created
in
one
and
the
same
instant
:
yea
this
opinion
seemeth
to
be
grounded
in
the
word
of
God
,
Gen.
2.
vers.
7.
where
Moses
saith
,
that
the
Lord
God
made
man
of
the
dust
of
the
earth
,
and
breathed
in
his
face
the
breath
of
life
,
and
the
man
was
a
liuing
soule
.
Wherefore
man
(
as
these
Doctors
say
)
was
first
made
according
to
his
materiall
part
,
afterward
this
matter
was
disposed
by
God
by
the
contemperating
of
conuenient
qualities
;
and
lastly
,
after
all
this
,
was
the
soule
infused
,
and
vnited
to
the
body
thus
disposed
.
Gregorius
Nicenus
,
Damascenus
,
Aquinas
,
and
S.
Austine
are
of
the
contrary
opinion
,
to
wit
,
that
the
soule
of
man
was
made
and
infused
into
the
body
in
the
very
same
instant
and
indiuisible
point
of
time
,
in
which
the
body
was
created
by
God
.
Aquinas
his
reason
is
this
,
because
such
is
the
nature
of
parts
,
that
while
they
are
separate
the
one
from
the
other
,
they
are
reputed
to
bee
in
an
imperfect
estate
:
for
why
,
the
part
being
ordained
for
the
whole
,
it
cannot
in
any
wise
obtaine
its
due
perfection
,
while
it
is
a
part
from
the
whole
:
wherefore
seeing
all
things
were
created
in
their
perfect
estate
,
in
their
first
production
:
it
is
not
likely
,
that
either
the
soule
was
created
without
the
body
,
or
the
body
produced
separate
from
the
soule
,
as
powerfull
(
I
meane
)
and
in
potentia
proxima
(
as
the
Philosophers
speake
)
fully
disposed
for
the
receiuing
of
the
soule
.
CHAP.
XXV
.
Whether
the
immortalitie
of
the
soule
may
be
demonstrated
out
of
the
Scriptures
,
or
no.
EVsebius
writeth
of
certaine
Arabians
,
who
held
,
that
though
the
soules
of
men
should
reviue
in
the
generall
resurrection
vnto
immortalitie
,
yet
that
now
at
the
separation
of
the
body
,
and
soule
,
the
soule
perisheth
with
the
body
.
Yea
Tertullian
also
(
as
S.
Austine
writeth
)
doth
seeme
to
hold
no
lesse
.
Neuerthelesse
,
the
contrary
is
most
certainely
deduced
,
out
of
those
places
of
Scripture
,
which
do
signifie
that
man
was
made
to
the
image
,
and
likenes
of
God
.
First
,
in
his
infinite
capacity
of
minde
,
and
will
,
which
are
satisfied
by
no
created
obiect
.
Secondly
,
in
the
liberty
,
which
he
hath
vnto
whatsoeuer
particular
good
.
Thirdly
,
in
his
naturall
propension
vnto
eternitie
,
and
immortalitie
,
Yea
the
immortalitie
of
the
soule
is
euidently
proued
,
in
that
as
Moyses
saith
,
God
constituted
man
supreme
Lord
ouer
all
inferiour
creatures
,
yea
in
that
he
breathed
into
him
a
reasonable
soule
with
full
liberty
ouer
all
his
naturall
actions
,
according
vnto
that
of
the
fourth
of
Genesis
,
the
7.
verse
,
where
GOD
saith
thus
vnto
Cain
,
that
his
desire
shall
be
subiect
vnto
him
,
and
hee
shall
rule
ouer
it
,
but
more
particularly
this
is
demonstrated
out
of
the
third
of
Exodus
;
where
God
saith
vnto
Moises
,
that
he
is
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Iacob
,
and
this
not
of
the
dead
,
but
of
the
liuing
,
as
our
Sauiour
added
in
the
gospell
.
Finally
,
this
may
be
deduced
out
of
Deuteron
:
4
,
where
it
is
said
,
that
God
made
the
Sunne
,
the
Moone
,
the
starres
,
and
the
planets
for
the
seruice
of
man
,
as
for
a
more
perfect
creature
,
and
consequently
participating
a
more
perfect
immortalitie
,
then
is
the
incorruption
of
those
eternall
globes
,
and
starres
.
CHAP.
XXVI
.
Whether
the
soule
of
Adam
was
immortall
by
its
owne
nature
,
or
onely
by
grace
.
SOphronius
,
Ierome
,
Hierom.
l.
2.
con●●
Pae.
lag
.
Damas
.
l.
2.
de
fide
orthod.
c.
3.
&
12.
and
Damascene
are
of
opinion
that
the
Angels
and
humane
soules
are
not
immortall
of
their
owne
nature
,
but
only
by
Gods
grace
.
To
this
also
S.
Paul
in
his
first
Epistle
to
Timothie
,
and
his
last
chapter
may
seeme
to
incline
,
where
hee
saith
,
that
God
onely
hath
immortalitie
.
Plato
plainely
insinuateth
the
same
of
Angells
,
much
more
then
of
humane
spirits
.
Neuerthelesse
it
is
most
certaine
,
that
mans
soule
is
immortall
euen
of
its
owne
nature
,
for
which
reason
our
Sauiour
commandeth
vs
Math:
10.
not
to
feare
them
that
kill
the
body
,
but
are
not
able
to
kill
the
soule
.
Wherefore
as
the
body
is
mortall
,
and
corruptible
,
it
followeth
by
the
antithesis
,
that
the
soule
is
immortall
,
and
incorruptible
.
Againe
this
is
most
plaine
out
of
diuers
other
places
of
scripture
,
Psalme
29
,
&
16.
Ecclesiasticus
12
,
and
the
9.
Matth.
10.
2.
Sam.
23.
&
32.
Phil.
1.23
.
1.
Pet.
3.
&
19.
Apoc.
9.6
.
&
7.9
.
CHAP.
XXVII
.
That
Adam
was
not
created
in
Paradise
,
and
why
not
,
and
by
what
meanes
was
he
placed
there
after
his
creation
.
AS
touching
the
first
point
,
that
he
was
not
created
in
Paradise
,
it
is
manifest
,
that
though
the
woman
was
created
in
paradise
,
yet
the
man
was
not
,
for
so
it
is
said
of
him
.
Gen:
2.
the
15.
verse
.
Then
the
Lord
tooke
the
man
,
and
put
him
in
the
garden
of
Eden
,
that
he
might
dresse
it
,
and
keepe
it
,
therefore
he
was
not
there
before
,
at
his
first
creation
,
though
Eue
was
;
for
so
it
was
conuenient
,
that
shee
should
be
produced
of
Adam
in
his
most
perfect
state
,
and
being
,
according
to
both
body
,
soule
,
and
habitation
,
which
is
the
opinion
of
Basil
,
Aquinas
,
Tertullian
,
Iosephus
,
and
Rupertus
.
As
touching
the
second
point
,
that
God
tooke
man
,
and
put
him
into
the
garden
of
Eden
.
This
may
be
vnderstood
three
wayes
;
first
by
inward
inspiration
,
by
which
God
might
shew
him
,
that
it
was
his
pleasure
,
that
hee
should
haue
that
for
his
habitation
,
in
which
sense
many
vnderstand
that
of
Math.
4.
that
our
Sauiour
was
caried
of
the
spirit
into
the
wildernes
,
to
wit
,
by
the
inward
inspiration
of
the
Holy
Ghost
,
though
he
went
also
voluntarily
of
himselfe
.
Secondly
,
we
may
vnderstand
it
,
that
he
was
caried
by
the
spirit
of
God
,
or
rather
conveighed
by
the
immediate
power
of
the
Almighty
,
as
we
read
of
Henoch
,
Habacuck
,
and
Philip.
Or
lastly
,
that
he
was
transported
by
some
Angell
,
in
the
shape
and
forme
of
man
,
who
shewing
him
the
way
,
did
lead
him
into
paradise
,
as
wee
read
of
the
Angell
Raphael
,
how
he
lead
Tobias
,
and
to
this
last
I
incline
the
rather
,
because
it
is
the
opinion
of
S.
Austine
.
But
now
it
may
be
demanded
,
why
God
would
not
create
man
in
paradise
?
the
reason
may
be
,
to
the
end
that
hee
might
more
manifestly
vnderstand
his
goodnes
,
and
liberality
towards
him
,
and
that
,
that
place
was
rather
giuen
vnto
him
of
meere
grace
,
then
any
wise
due
by
nature
.
But
why
then
(
may
some
say
)
were
the
Angels
created
in
heauen
,
yea
all
other
liuing
creatures
created
each
in
their
owne
place
?
I
answer
,
that
neither
the
puritie
of
the
empyreall
heauen
,
did
exceed
the
Angelicall
puritie
,
neither
the
grosnesse
of
this
inferiour
globe
of
the
earth
,
did
exceed
the
nature
of
corporall
creatures
there
liuing
,
and
therefore
these
two
places
were
most
apt
for
the
creation
and
habitation
of
Angels
,
and
these
inferiour
creatures
.
But
such
was
the
perfection
of
paradise
,
that
it
was
in
no
wise
to
bee
deemed
a
conuenient
place
for
humane
habitation
,
mans
nature
(
I
meane
)
only
considered
,
not
the
grace
,
and
bounty
of
God
thereby
manifested
.
CHAP.
XXVIII
.
To
what
end
was
Adam
placed
in
Paradise
.
MOyses
answereth
,
Gen:
2.
ver:
15.
that
the
Lord
tooke
the
man
,
and
put
him
into
the
garden
of
Eden
,
that
he
might
dresse
it
,
and
keepe
it
;
or
as
the
vulgar
hath
,
that
he
might
worke
in
it
,
to
giue
vs
to
vnderstand
how
much
God
abhorreth
idlenesse
,
seeing
that
euen
in
that
place
,
where
there
was
no
neede
of
labour
,
God
would
not
haue
man
idle
:
not
an
ill
item
for
our
lazie
gallants
,
who
thinke
their
gentilitie
to
consist
in
idlenes
,
and
a
point
of
honour
to
liue
of
other
mens
labour
:
but
euen
in
this
(
I
am
of
opinion
)
that
God
doth
punish
them
,
that
they
haue
more
griefes
,
and
more
discontent
in
their
idle
pleasures
,
then
others
in
their
most
wearisome
toiles
,
and
labours
,
which
though
it
be
a
most
voluntary
bondage
,
yet
is
it
likewise
the
most
base
,
and
cruell
slauerie
to
the
base
appetites
;
a
tyranny
of
Satan
,
a
double
bondage
to
a
double
tyrant
,
to
Satan
,
to
sinne
;
for
as
S.
Paul
saith
,
who
committeth
sinne
,
is
the
slaue
to
sinne
;
so
who
subiecteth
himselfe
to
the
suggestions
of
Satan
is
a
slaue
to
Satan
;
an
intolerable
slauery
,
and
an
infinite
misery
;
the
beginning
miserable
,
the
proceedings
damnable
,
the
end
,
as
which
hath
no
end
,
intolerable
.
Now
therefore
lest
Adam
or
his
posteritie
should
by
alluring
idlenes
,
come
to
this
endles
paine
;
God
of
his
mercy
placed
Adam
in
paradise
,
vt
operaretur
,
&
custodiret
illum
,
that
he
might
worke
and
keepe
it
,
to
wit
,
that
hee
working
might
keepe
paradise
,
and
paradise
by
the
same
worke
might
keepe
him
from
idlenes
,
from
sinne
:
because
that
is
the
ordinarie
cause
of
sinne
,
for
as
it
is
true
,
that
which
the
Poët
saith
,
that
labour
blunteth
the
arrowes
of
Cupid
,
so
doth
it
no
lesse
other
darts
of
the
deuill
.
But
hence
peraduenture
some
patron
of
idlenes
may
inferre
,
that
labour
was
contrary
to
that
blessed
state
of
Paradise
,
as
which
required
all
quiet
,
rest
,
and
content
;
no
,
rather
I
say
that
it
was
consequent
,
or
necessarily
pertaining
to
that
blessed
state
,
seeing
that
labour
was
not
any
toile
,
or
paine
,
but
rather
a
pleasure
,
and
a
voluntary
effect
of
his
well
disposed
minde
,
as
it
is
now
likewise
to
men
not
so
ill
affected
,
quorum
otium
,
as
Seneca
said
,
maximum
negotium
,
so
as
S.
Austine
saith
l.
8.
de
Gen:
ad
lit
:
cap.
8.
non
esset
laboris
afflictio
,
sed
voluntatis
exhilaratio
,
cùm
ea
,
quae
Deus
creauerat
humani
generis
adiutorium
,
laetius
seraciúque
provenirent
,
that
it
should
not
be
a
toile
or
affliction
of
the
body
,
but
a
recreation
,
and
reioycing
of
the
will
and
minde
.
CHAP.
XXIX
.
Whether
the
precept
of
not
eating
of
the
tree
of
knowledge
of
good
and
euill
,
was
giuen
aswell
to
Eue
,
as
to
Adam
,
and
how
that
was
.
THe
difficultie
of
this
question
proceedeth
of
the
diuers
readings
of
the
precept
,
because
some
with
Greg.
l.
35.
moral
.
cap.
10.
do
read
it
according
to
the
Greeke
in
the
plurall
;
the
Hebrue
,
&
Caldaean
,
with
the
vulgar
Latin
,
and
English
are
in
the
singular
.
Gen.
21.16
.
and
the
Lord
God
commanded
the
man
,
saying
,
thou
shalt
eat
freely
of
euery
tree
of
the
garden
,
but
of
the
tree
of
knowledge
of
good
&
euill
,
thou
shalt
not
eat
of
it
,
for
in
the
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
.
Whereby
wee
see
that
this
commandement
was
directed
to
the
man
only
,
not
to
the
woman
,
seeing
shee
as
yet
was
not
created
,
as
is
apparent
out
of
the
18
verse
,
the
21
,
22
,
&
23
,
where
the
creation
of
Eue
is
described
.
Neuerthelesse
it
is
manifest
that
the
same
commandment
was
extended
to
Eue
also
,
for
so
shee
answered
the
serpent
according
to
the
vulgar
edition
,
de
ligno
quod
est
in
medio
paradysi
,
praecepit
nobis
deus
ne
comederemus
,
but
of
the
tree
,
which
is
in
the
midst
of
Paradise
,
God
commanded
vs
,
wee
should
not
eat
;
wherfore
though
this
precept
was
principally
giuen
to
Adam
,
yet
was
it
also
to
be
obserued
of
Eue
,
for
as
they
were
conioyned
in
nature
,
so
were
they
not
to
be
separated
in
regard
of
their
precept
and
grace
.
But
why
then
(
may
some
say
)
was
the
name
onely
of
Adam
expressed
?
I
answer
with
Rupertus
lib.
2.
de
Trinitate
,
&
operibus
eius
c.
32.
because
the
precept
was
principally
giuen
vnto
him
,
as
vpon
whose
obedience
or
breach
,
his
,
and
his
posterities
happinesse
did
solely
depend
,
not
vpon
Eues
.
CHAP.
XXX
.
Why
God
commanded
Adam
that
he
should
not
eate
of
the
tree
of
knowledge
of
good
and
euill
.
TErtullian
,
in
the
beginning
of
his
booke
against
the
Iewes
,
saith
,
that
this
commandement
was
giuen
to
Adam
,
as
the
first
principall
foundation
and
ground
from
whence
all
other
lawes
were
deriued
,
and
in
which
all
the
ten
Commandments
be
virtually
included
:
so
that
as
Adam
was
the
first
beginning
of
mankinde
,
so
this
was
the
first
ground
of
all
other
lawes
.
But
though
this
cannot
be
reiected
,
as
an
improbable
speculation
,
yet
certainely
it
is
not
so
firmely
grounded
in
the
sacred
text
,
as
Tertullian
imagined
.
The
reasons
therefore
in
my
opinion
why
God
so
strictly
prohibited
the
eating
of
the
aforesaid
fruit
,
was
,
first
,
that
thereby
,
as
God
had
declared
vnto
vs
,
his
power
ouer
vs
:
so
wee
should
shew
our
obedience
towards
him
:
not
that
(
as
S.
Austine
noteth
)
God
hath
neede
of
our
seruice
;
constitue
super
eos
legislatorem
,
vt
sciant
gentes
quoniam
homines
sunt
,
Constitute
a
ruler
ouer
them
,
(
as
the
vulgare
translateth
)
that
the
heathen
may
know
that
they
are
but
men
:
so
that
as
it
is
a
token
of
vassalage
,
and
subiection
to
receiue
lawes
,
so
is
it
of
power
,
dominion
,
and
authority
to
command
,
constitute
,
ordaine
,
and
set
downe
lawes
to
bee
obserued
.
Yea
secondly
,
God
gaue
this
law
vnto
man
,
that
thereby
he
might
exercise
his
obedience
towards
God
,
a
vertue
as
necessary
to
man
,
as
acceptable
in
the
sight
of
God
,
S.
Austine
well
noteth
)
God
gaue
not
this
law
in
any
obiect
of
it selfe
otherwise
euill
,
or
of
its
owne
nature
good
:
to
the
end
that
the
vertue
of
his
obedience
might
be
the
more
illustrious
;
because
it
deriueth
not
his
excellencie
,
from
the
materiall
obiect
,
but
from
the
formall
,
the
sole
subiection
to
Almighty
God
.
It
may
seeme
peraduenture
not
improbable
to
some
,
that
the
law
of
nature
,
which
God
had
infused
into
the
nature
of
man
,
might
haue
sufficed
to
lay
open
,
try
,
and
manifest
mans
obedience
towards
God
:
to
what
end
then
should
the
second
law
of
abstayning
from
the
tree
of
the
knowledge
of
good
and
euill
be
added
,
as
a
second
tryall
of
that
which
otherwise
might
sufficiently
bee
manifest
by
the
law
of
nature
,
and
obedience
therevnto
?
I
answer
,
that
the
law
of
nature
would
not
haue
beene
a
sufficient
tryall
of
Adams
obedience
:
because
it
is
not
altogether
manifest
by
the
law
of
nature
,
that
God
is
sole
and
supreme
Lord
ouer
all
mankinde
:
for
some
doe
imagine
that
the
law
of
nature
is
a
propertie
onely
due
vnto
a
reasonable
creature
,
as
euery
species
,
or
kinde
of
liuing
creatures
hath
their
particular
propertie
agreeing
to
their
nature
.
Againe
some
are
of
opinion
,
that
those
things
which
are
contained
in
the
law
of
nature
,
are
to
be
imbraced
,
or
reiected
in
as
much
as
they
agree
,
or
disagree
with
naturall
reason
:
not
as
they
are
commanded
,
or
forbidden
by
God
,
as
supernaturall
agent
.
So
that
although
it
be
prescribed
by
God
vnto
all
men
,
yet
doth
it
not
sufficiently
manifest
his
most
ample
&
absolute
power
ouer
all
mankinde
:
seeing
that
by
this
law
there
is
not
any
thing
commanded
,
or
forbidden
,
but
onely
that
which
is
according
to
humane
reason
,
either
good
,
or
euill
,
of
its
owne
nature
.
Wherefore
Gods
absolute
dominion
,
and
extent
of
his
diuine
power
,
were
not
sufficiently
knowne
onely
by
this
law
of
nature
,
but
onely
as
it
is
agreeable
to
the
instinct
of
nature
:
the
which
as
it
was
but
onely
in
things
within
the
spheare
of
nature
,
could
not
possible
shew
the
extent
of
the
absolute
power
of
God
in
things
both
with
in
the
compasse
of
nature
,
and
aboue
nature
.
Hence
Gregorie
well
noteth
,
that
the
forbidden
fruit
was
not
euill
of
its
owne
nature
,
but
was
forbidden
,
to
the
end
,
that
man
being
created
vpright
by
nature
,
might
increase
in
righteousnes
by
the
subiection
of
his
nature
,
and
perfection
of
his
obedience
to
the
author
of
nature
.
CHAP.
XXXI
.
Why
God
commanded
Adam
that
he
should
not
touch
the
tree
of
knowledge
of
good
and
euill
,
especially
seeing
he
fore-knew
his
fall
.
THe
answer
is
easie
,
to
wit
,
that
by
the
tryall
of
his
obedience
,
in
this
one
commandment
,
hee
might
subiect
the
whole
man
vnto
himselfe
in
all
things
,
and
that
man
by
the
breach
,
or
keeping
of
the
said
commandement
,
might
know
by
wofull
experience
(
as
he
truely
did
in
his
wofull
fall
)
the
difference
,
betweene
good
and
euill
;
so
that
whereas
before
hee
knew
it
onely
by
contemplation
,
now
he
should
find
it
by
a
lamentable
experience
:
yea
,
in
this
,
his
sinne
was
the
greater
,
in
that
the
obiect
of
his
obedience
was
so
facile
,
and
the
commandement
so
easie
to
be
kept
.
S.
Austine
saith
)
like
as
the
obedience
of
Abraham
is
highly
extolled
,
because
the
slaying
of
his
sonne
with
his
owne
hands
was
of
such
difficultie
;
euen
so
the
disobedience
of
Adam
in
Paradise
was
the
more
hainous
,
by
how
much
the
precept
which
he
had
imposed
was
the
more
facile
to
haue
beene
fulfilled
.
Againe
,
as
the
obedience
of
the
second
Adam
was
so
much
the
more
admirable
,
because
hee
was
obedient
euen
vnto
death
;
so
the
disobedience
of
the
first
Adam
was
the
more
detestable
,
by
which
he
became
disobedient
euen
vnto
death
:
for
where
the
punishment
of
the
disobedience
is
great
,
and
the
thing
commanded
easie
,
who
can
expresse
how
great
an
euill
it
is
,
not
to
obey
,
and
how
great
an
iniurie
to
so
great
a
power
,
especially
threatning
so
great
punishments
?
Now
as
touching
the
second
point
,
I
answer
,
that
therefore
God
as
absolute
in
his
will
,
science
,
and
power
,
would
create
Adam
,
and
giue
him
the
aforesaid
precept
,
which
hee
knew
neuerthelesse
hee
would
so
presently
violate
;
to
the
end
that
his
vnhappy
fall
might
bee
an
occasion
of
our
most
happy
Redeemer
:
for
as
the
Schooles
commonly
hold
,
if
Adam
had
not
sinned
,
the
Sonne
of
God
had
not
beene
incarnated
:
so
that
(
as
Gregory
saith
)
in
regard
of
this
it
was
a
happy
fall
,
which
deserued
,
or
rather
required
to
haue
such
a
Redeemer
:
O
foelix
culpa
,
quae
talem
ac
tantum
habere
meruit
Redemptorem
:
in
which
I
know
not
whether
I
should
more
admire
the
goodnesse
of
God
in
the
creation
and
restauration
of
man
,
or
the
ingratitude
of
man
towards
God
,
in
and
after
both
his
creation
,
redemption
,
and
infinite
offences
and
falles
;
but
that
as
it
is
the
nature
of
that
infinite
goodnesse
to
effectuate
the
greatest
good
,
of
the
greatest
euill
,
so
is
it
no
lesse
consequent
to
mans
naturall
propension
,
and
of
himselfe
,
as
it
were
an
infinite
of
euill
,
of
the
greatest
good
to
worke
the
greatest
euill
:
a
thing
not
easily
beleeued
,
if
our
daily
and
wofull
experience
did
not
so
manifestly
proue
it
:
for
as
God
by
our
greatest
and
originall
euill
,
did
worke
our
greatest
and
originall
good
,
and
this
onely
out
of
his
infinite
goodnesse
(
the
incarnation
I
meane
of
his
eternall
Sonne
)
so
man
out
of
his
infinite
malice
,
did
by
occasion
of
this
so
infinite
a
benefit
,
worke
the
most
wicked
outrage
that
could
bee
imagined
,
against
his
benefactour
,
by
seeking
his
dishonour
and
death
,
who
so
abased
himselfe
,
to
giue
him
life
:
so
that
I
know
not
whether
I
should
more
admire
God
shedding
his
bloud
for
man
,
or
man
spilling
the
bloud
of
God
;
mans
ingratitude
towards
God
,
or
Gods
infinite
bountie
towards
man
.
And
hence
it
is
,
that
as
faith
teacheth
vs
,
this
euill
and
sinne
of
Adam
was
foreseene
and
permitted
of
God
,
so
is
it
no
lesse
a
blasphemous
heresie
,
to
auerre
,
that
this
or
any
other
sinne
is
wrought
by
God
,
wrought
I
meane
by
his
particular
command
or
concourse
;
not
by
his
vniuersall
,
which
is
due
vnto
all
entitie
and
being
,
yet
in
some
sense
neither
due
vnto
this
of
sinne
,
as
which
in
it selfe
hath
neither
entitie
nor
being
:
but
rather
(
if
wee
speake
formally
)
is
a
priuation
of
all
rectitude
,
goodnesse
,
and
being
.
CHAP.
XXXII
.
What
death
that
was
which
God
threatned
to
inflict
vpon
Adam
for
his
transgression
.
AS
it
is
certaine
that
the
mortalitie
of
Adam
,
and
consequently
of
all
mankinde
,
did
proceed
of
sinne
;
so
it
hath
no
small
difficultie
to
declare
what
instant
death
that
was
,
which
God
so
instantly
threatned
should
follow
mans
sinne
,
for
so
saith
the
text
,
Gen.
2.
the
17.
verse
:
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
.
What
day
is
this
?
what
death
is
this
?
seeing
that
he
neither
first
sinned
the
last
day
of
his
life
,
nor
yet
died
the
first
day
of
his
sinne
:
true
it
is
,
that
as
death
was
due
at
his
last
day
,
for
his
first
sinne
,
so
was
it
not
inflicted
in
the
first
houre
,
for
his
first
dayes
sinne
.
Was
this
death
peraduenture
the
priuation
of
grace
,
by
which
his
soule
supernaturally
liued
?
for
as
the
body
liueth
by
the
soule
,
so
Adams
soule
liued
by
grace
,
consequently
as
the
body
is
said
to
die
by
the
absence
of
the
soule
,
so
the
soule
spiritually
by
the
priuation
of
grace
:
but
yet
though
this
be
true
,
yet
it
cannot
bee
the
sole
meaning
of
the
aforesaid
words
;
so
that
then
no
other
death
should
haue
beene
due
vnto
man
,
but
only
the
death
of
the
soule
,
the
separation
from
God
,
who
as
he
had
sinned
both
in
body
and
soule
,
was
iustly
to
be
punished
in
body
and
soule
;
which
the
effect
afterward
shewed
,
that
God
had
before
accordingly
decreed
:
so
that
the
sentence
of
his
death
,
as
it
was
executed
both
in
body
and
soule
,
so
it
is
to
bee
vnderstood
to
haue
beene
decreed
as
well
in
regard
of
the
body
,
as
of
the
soule
;
because
the
corporall
death
is
a
necessary
consequent
of
the
spirituall
;
now
then
the
spirituall
being
inflicted
in
the
very
instant
of
mans
sinne
,
how
chanced
it
that
the
corporall
also
did
not
befall
him
in
the
day
of
his
sinne
?
especially
seeing
that
though
God
threatned
not
death
in
the
instant
of
his
sinne
,
for
the
instant
of
his
sinne
,
yet
at
least
God
saith
,
that
man
shall
die
in
the
day
of
his
sinne
.
Is
it
peraduenture
threatned
,
and
not
truly
decreed
?
or
if
really
decreed
,
how
is
it
not
absolutely
performed
?
God
threatned
his
death
in
the
day
of
his
eating
;
Adam
eateth
,
and
yet
liueth
long
after
his
eating
.
Could
Adam
change
the
decree
of
God
,
or
could
God
decree
that
hee
meant
not
to
performe
?
Hee
performed
not
,
therefore
he
decreed
not
;
if
he
decreed
not
,
how
then
was
it
said
,
In
the
day
that
thou
eatest
thou
shalt
die
the
death
;
not
of
the
soule
only
,
for
that
was
instantly
,
but
of
the
body
principally
,
seeing
that
is
said
to
be
in
tempore
,
in
the
day
,
not
in
instanti
,
or
momentarily
.
Was
it
a
threat
only
,
as
wee
reade
of
the
Niniuites
?
but
they
changed
their
minde
,
they
repented
their
sinne
;
therfore
as
the
sentence
was
conditionall
,
the
condition
being
changed
,
the
sentence
of
God
(
though
eternall
)
is
said
to
be
reuoked
,
not
changed
in
act
,
but
immuted
in
obiect
,
the
act
being
immutable
,
the
obiect
mutable
,
according
to
the
decree
of
the
immutable
act
.
But
here
in
this
of
Adam
,
the
cause
is
altered
;
God
threatneth
,
the
sinne
is
committed
,
why
then
is
not
the
sentence
presently
executed
?
In
the
day
that
thou
eatest
thou
shalt
die
the
death
.
Iustinus
the
Martyr
,
But
seeing
true
histories
doe
seldome
admit
any
such
subtilities
,
I
rather
incline
to
the
interpretation
of
Ierome
and
S.
Austine
,
who
vnderstand
that
sentence
of
death
,
not
of
death
then
instantly
inflicted
,
but
of
the
necessitie
of
death
then
forthwith
contracted
.
Ierome
therefore
commendeth
Symmacus
,
who
for
that
which
our
translation
hath
,
morieris
,
thou
shalt
die
,
translateth
mortalis
eris
,
thou
shalt
become
mortall
:
so
that
whereas
hee
had
beene
created
to
an
eternitie
of
life
,
now
he
is
made
subiect
to
the
penaltie
of
death
;
or
as
our
interpretation
seemeth
to
insinuate
,
euen
to
death
it selfe
,
seeing
that
euen
from
thenceforth
hee
began
to
be
mortall
,
who
by
grace
before
was
altogether
immortall
.
So
that
,
as
according
to
true
Philosophie
,
wee
may
say
,
that
the
alteration
of
qualities
,
or
the
dispositions
vnto
generation
,
are
in
some
sort
generation
;
so
likewise
by
this
phrase
of
Scripture
,
that
Adam
should
die
in
the
day
of
his
sinne
,
we
may
well
vnderstand
that
he
began
to
die
,
dispositiuè
,
by
way
of
disposition
,
in
the
day
of
his
sinne
,
seeing
sinne
was
the
immediate
disposition
or
cause
of
his
mortalitie
and
death
,
sinne
(
I
say
)
being
the
cause
of
his
mortalitie
,
his
mortalitie
consequently
prepared
forthwith
the
way
vnto
death
.
For
so
it
is
said
in
the
second
booke
of
the
Kings
;
We
all
die
,
and
slide
away
as
water
:
for
though
at
the
present
,
while
we
liue
,
we
be
not
iointly
dead
,
yet
because
wee
slide
away
towards
death
,
as
the
flouds
towards
the
Ocean
,
wee
are
all
said
to
die
instantly
,
because
our
life
,
euen
from
the
first
instant
thereof
,
is
nothing
else
but
a
swift
sliding
towards
death
:
yea
our
temporall
life
(
as
Gregory
the
great
well
noteth
)
compared
to
the
eternall
,
is
rather
to
be
called
a
present
death
,
then
a
continued
life
;
seeing
that
our
continuall
corruption
and
declining
towards
death
,
may
rather
be
tearmed
a
long
or
continuall
death
,
then
euen
a
very
momentarie
life
.
CHAP.
XXXIII
.
Of
the
creation
of
the
woman
,
and
to
what
end
she
was
created
.
AS
it
is
most
certaine
that
the
principal
end
of
the
creation
of
Adam
was
to
serue
,
loue
,
honour
and
obey
his
Lord
and
maker
;
so
the
same
likewise
was
the
womans
principal
end
.
Againe
,
as
Adams
secondary
end
was
to
bee
the
father
of
mankinde
,
so
was
it
also
Eues
to
be
the
mother
of
all
,
and
to
bee
a
comfort
and
helpe
vnto
her
husband
,
Gen.
2.
vers.
18.
It
is
not
good
that
man
should
be
alone
;
I
will
make
him
an
helper
meet
for
him
:
good
neither
in
regard
of
God
,
of
man
,
nor
of
the
world
;
of
God
for
his
seruice
,
of
man
for
his
helpe
,
of
the
world
for
procreation
:
for
though
this
was
not
absolutely
necessary
,
neither
in
regard
of
God
,
man
,
or
the
world
;
yet
supposing
the
decree
of
God
,
that
hee
would
be
preserued
by
the
beautifull
disposition
and
order
of
this
world
,
it
was
not
only
most
conuenient
,
but
in
some
sort
necessary
,
that
he
should
make
man
a
helper
,
and
a
helper
meet
for
him
:
for
though
hee
could
otherwise
haue
disposed
of
things
by
immediate
creation
,
yet
was
it
more
agreeable
to
the
nature
of
things
,
and
for
the
sweeter
disposition
of
the
course
of
nature
,
that
mankinde
should
rather
be
multiplied
by
naturall
course
of
generation
,
then
by
supernaturall
power
and
immediate
creation
.
Hence
peraduenture
it
may
be
inferred
,
that
seeing
God
saith
,
it
is
not
good
that
the
man
should
be
himselfe
alone
,
that
consequently
it
must
be
euill
if
hee
bee
alone
;
and
therefore
as
by
this
sentence
lawfull
matrimonie
is
confirmed
,
so
virginitie
by
the
contrary
consequence
is
condemned
:
for
whatsoeuer
is
opposite
to
that
which
is
good
,
must
necessarily
bee
condemned
as
bad
,
as
which
is
nothing
else
but
the
priuation
of
good
.
To
this
I
answer
,
(
as
our
Sauiour
did
to
the
Sadduces
,
in
their
obiection
touching
mariage
)
Matth.
the
22.29
.
verse
,
Yee
are
deceiued
,
not
knowing
the
Scriptures
:
for
as
Christ
is
not
against
Moses
,
neither
the
new
Testament
contrary
to
the
old
,
neither
the
greater
perfection
to
the
lesse
;
so
neither
is
virginitie
contrary
to
matrimonie
;
both
are
laudable
,
both
in
their
degree
excellent
,
but
virginitie
more
laudable
,
more
excellent
,
most
admirable
,
as
by
which
wee
rather
imitate
the
angelicall
state
and
perfection
,
then
follow
our
owne
depraued
nature
and
corruption
.
This
is
the
definition
of
Paul
,
not
any
humane
inuention
;
for
thus
doth
Paul
determine
this
controuersie
,
the
1.
to
the
Corinthians
,
ch.
7.
vers.
25.
Now
concerning
virgins
I
haue
no
command
of
the
Lord
;
but
I
giue
mine
aduice
,
as
one
that
hath
obtained
mercy
of
the
Lord
to
be
faithfull
.
Loe
here
,
virginitie
is
not
commanded
,
but
commended
;
not
exacted
by
force
,
but
commended
through
grace
;
neither
counselled
to
all
,
because
it
cannot
be
performed
of
all
;
counselled
therefore
onely
to
some
,
and
those
but
few
,
seeing
few
can
attaine
to
this
perfection
.
Paul
,
Art
thou
bound
vnto
a
wife
?
seeke
not
to
be
loosed
,
lest
loosing
the
knot
,
which
God
hath
knit
,
thou
loose
thy selfe
.
Art
thou
loosed
from
a
wife
?
seeke
not
a
wife
:
here
Paul
counselleth
,
hee
commandeth
not
,
neither
is
his
counsell
extended
to
all
,
seeing
all
cannot
be
capable
of
this
counsell
;
not
onely
by
nature
,
because
this
is
not
any
gift
of
nature
,
but
also
euen
by
a
lesser
measure
of
grace
:
for
though
the
Sunne
of
iustice
doth
shine
ouer
the
iust
and
vniust
,
and
send
downe
the
dew
of
his
grace
vnto
all
,
yet
not
with
equalitie
vnto
all
,
but
according
vnto
his
good
pleasure
and
will
.
Wherefore
as
S.
Paul
prosecuteth
,
If
thou
takest
a
wife
,
thou
sinnest
not
;
and
if
a
Virgin
marie
,
she
sinneth
not
:
verse
37.
He
that
standeth
firme
in
his
heart
,
that
he
hath
not
neede
,
but
hath
power
ouer
his
owne
will
,
and
hath
so
decreed
in
his
heart
,
that
he
will
keepe
his
virgin
,
he
doth
well
:
so
then
hee
that
giueth
her
to
mariage
doth
well
,
but
he
that
giueth
her
not
to
mariage
doth
better
:
the
wife
is
bound
by
the
law
as
long
as
her
husband
liueth
;
but
if
her
husband
be
dead
,
she
is
at
libertie
to
marie
with
whom
she
will
,
only
in
the
Lord
:
but
she
is
more
blessed
if
she
abide
,
in
my
iudgement
;
and
I
thinke
that
I
haue
also
the
spirit
of
God
.
Neither
is
this
the
minde
onely
of
S.
Paul
,
but
euen
of
his
master
our
Lord
and
Sauiour
:
Matth.
10.
Some
there
bee
,
which
haue
made
themselues
Eunuches
for
the
kingdome
of
heauen
:
not
that
this
is
contrary
to
the
first
institution
of
matrimonie
,
but
only
a
greater
perfection
,
supposing
a
sufficient
or
superabundant
multiplication
of
mankinde
;
so
that
(
as
Cyprian
saith
)
the
first
decree
of
God
was
concerning
generation
,
the
second
perswaded
continencie
;
when
the
world
was
as
yet
void
and
rude
,
wee
multiplied
by
generation
;
now
that
the
world
is
filled
,
and
fully
replenished
,
those
that
can
containe
,
spadonum
more
viuentes
,
castrantur
ad
regnum
,
by
puritie
of
life
doe
dedicate
themselues
to
the
kingdome
of
heauen
.
Now
as
touching
the
time
and
place
of
Eues
creation
,
and
first
as
concerning
the
time
,
it
is
euident
out
of
the
sacred
text
,
that
Adam
was
first
created
.
Paul
in
the
first
of
Timothie
,
chap.
2.
saith
,
that
Adam
was
first
created
,
and
then
Eue.
Furthermore
,
it
is
euidently
deduced
out
of
Moses
,
when
he
saith
,
after
Adam
was
created
,
all
the
liuing
creatures
were
brought
before
him
,
among
all
which
no
helpe
meet
for
him
being
found
,
the
Lord
God
caused
an
heauie
sleepe
to
fall
vpon
the
man
,
and
he
slept
,
and
he
tooke
one
of
his
ribs
,
and
closed
vp
the
flesh
in
stead
thereof
,
and
the
rib
which
the
Lord
God
had
taken
from
the
man
,
made
he
a
woman
.
Hence
it
is
euident
,
that
there
was
some
time
betweene
the
creation
of
the
man
,
and
the
womans
production
:
but
it
is
not
so
easie
to
determine
,
how
much
that
was
,
though
certaine
it
bee
,
that
this
time
did
not
exceed
the
compasse
of
the
first
six
dayes
:
for
in
the
seuenth
day
God
ended
his
worke
which
hee
made
,
and
the
seuenth
day
he
rested
from
all
his
worke
which
he
had
made
.
Wherefore
the
creation
of
Eue
could
not
bee
the
seuenth
,
as
Catharinus
and
others
presume
to
auerre
.
As
concerning
the
place
,
where
Eue
was
created
,
though
Iosephus
,
and
Tertullian
doe
thinke
,
that
shee
was
created
out
of
Paradise
:
neuerthelesse
the
contrary
seemeth
more
agreeable
to
the
written
word
:
for
there
it
is
euident
,
that
after
Adam
was
brought
into
Paradise
,
all
liuing
creatures
were
set
before
him
:
where
God
seeing
the
necessitie
of
the
womans
creation
,
to
wit
,
that
Adam
might
haue
an
helpe
meete
for
him
,
he
framed
her
out
of
the
side
of
Adam
,
for
so
saith
the
text
,
and
the
Lord
God
said
,
it
is
not
good
for
man
to
be
alone
,
I
will
make
him
an
helpe
meete
for
him
.
And
the
Lord
God
caused
a
deepe
sleepe
to
fall
vpon
Adam
,
and
he
sleept
;
and
he
tooke
one
of
his
ribbs
,
and
closed
vp
the
flesh
in
stead
thereof
.
And
the
rib
which
the
Lord
God
had
taken
from
him
,
made
he
a
woman
.
Wherefore
it
is
not
in
any
wise
probable
(
as
some
haue
coniectured
)
that
after
Adam
had
beene
in
Paradise
,
hee
was
caried
out
againe
,
and
Eue
then
created
.
CHAP.
XXXIV
.
What
sleepe
that
was
,
which
God
caused
to
fall
vpon
Adam
for
the
creation
of
Eue
,
and
whether
it
was
a
true
sleepe
or
no.
THis
difficultie
doth
principally
arise
out
of
the
diuers
translations
of
the
fore-alleadged
text
.
Gen:
2.21
,
where
it
is
said
,
that
the
Lord
caused
an
heauy
sleepe
to
fall
vpon
man
,
and
he
slept
,
where
in
place
of
the
Hebrue
word
Tardemah
,
Aquila
translateth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Simachus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
profound
sleepe
.
But
most
of
the
Fathers
following
the
translation
of
the
seauenty
two
Interpreters
,
translate
an
extasis
,
or
an
excesse
of
minde
.
My
opinion
is
,
that
seeing
the
translation
permitteth
both
,
that
it
is
to
giue
vs
to
vnderstand
,
how
it
was
both
a
sleepe
,
and
an
extasis
,
or
an
extaticall
sleepe
,
or
a
sleepie
extasis
:
a
sleepe
,
because
the
text
in
rigor
doth
signifie
a
sleepe
:
an
extasis
,
or
rapt
,
because
hee
had
then
his
minde
supernaturally
illuminated
,
and
filled
with
a
propheticall
spirit
,
insomuch
that
presently
awaking
,
he
said
forth
with
,
this
now
is
bone
of
my
bones
,
and
flesh
of
my
flesh
:
shee
shall
be
called
woman
,
because
shee
was
taken
out
of
man
.
CHAP.
XXXV
.
Why
Eue
was
created
out
of
the
ribbe
of
Adam
sleeping
,
and
how
that
could
be
without
any
griefe
vnto
Adam
,
and
finally
why
the
woman
was
not
created
immediatly
of
the
earth
as
well
as
man
.
THe
master
of
the
sentences
,
and
diuers
other
schoole
Diuines
say
,
that
Eue
was
framed
out
of
the
side
of
Adam
sleeping
,
for
to
signifie
the
mysticall
production
of
the
Church
,
out
of
the
sacred
side
of
the
second
Adam
dying
;
but
with
this
difference
of
productions
,
that
the
first
sleepe
was
ioyfull
to
the
first
Adam
,
because
hee
had
not
transgressed
as
yet
;
the
second
,
most
ignominions
and
painefull
vnto
the
second
,
because
he
had
taken
vpon
him
the
sinnes
of
the
first
.
The
first
was
depriued
of
paine
,
by
particular
dispensation
of
the
author
of
nature
;
the
second
was
full
of
ignominie
,
and
paine
,
by
a
supernaturall
,
and
gracious
dispensation
of
God
,
as
author
both
of
nature
,
and
grace
:
to
the
end
that
nature
being
now
depraued
by
sinne
,
might
be
raised
againe
,
and
restored
to
her
former
estate
by
an
omnipotent
grace
.
But
now
could
this
be
,
the
Adam
should
haue
a
ribbe
taken
from
him
without
any
griefe
?
For
the
vnderstanding
of
this
wee
must
necessarily
praesuppose
that
no
griefe
was
agreeable
to
Adams
estate
before
his
fall
.
Now
then
I
answer
,
that
as
God
could
,
and
de
facto
,
did
suspend
,
or
withdraw
his
concourse
,
and
action
from
the
Babilonian
fire
,
for
the
preseruation
of
the
three
children
,
Sidrach
,
Misach
,
and
Abednego
:
so
likewise
here
,
for
to
shew
the
like
power
,
did
God
withdraw
his
concurse
from
all
naturall
passion
,
which
naturally
should
haue
followed
the
extracting
of
the
ribbe
.
Now
to
the
last
,
why
the
woman
was
not
created
immediatly
of
the
earth
,
as
well
as
the
man
,
but
of
the
mans
side
and
ribbe
?
I
answer
,
it
was
,
to
the
end
,
that
Adam
acknowledging
her
to
bee
a
part
of
his
substance
,
and
shee
also
knowing
that
shee
proceeded
thence
,
it
might
be
an
occasion
of
a
more
perfect
loue
:
for
that
otherwise
,
he
considering
how
shee
was
the
cause
of
his
misery
,
it
might
be
an
occasion
of
a
perpetuall
,
and
implacable
hatred
betweene
them
:
or
principally
this
was
to
signifie
the
mysticall
vnion
betweene
the
second
Adam
Christ
,
and
his
Church
;
according
to
that
of
Paul
,
this
is
a
great
mysterie
,
but
I
speake
concerning
Christ
,
and
concerning
the
Church
,
because
the
diuine
vnion
betweene
Christ
,
and
his
spouse
,
was
signified
by
the
vnion
of
Adam
,
and
Eue
:
so
that
as
Eue
was
framed
out
of
the
first
Adams
ribbe
,
so
was
the
Church
out
of
the
side
of
the
second
.
CHAP.
XXXVI
.
Why
,
and
how
Eue
was
made
of
the
ribbe
of
Adam
.
IT
was
not
without
the
particular
prouidence
of
the
wisdome
of
God
,
that
the
woman
was
not
made
neither
of
the
most
principall
,
nor
of
the
most
base
parts
of
man
:
not
of
the
principall
,
lest
shee
should
be
too
impudent
;
neither
of
the
baser
,
lest
shee
should
be
too
much
debased
;
shee
was
therefore
created
of
the
ribbe
,
and
of
that
ribbe
,
which
was
next
to
the
heart
;
the
one
to
signifie
the
mediocritie
of
her
condition
;
the
other
to
insinuate
the
esteeme
,
and
respect
,
which
both
shee
should
haue
towards
Adam
,
and
Adam
towards
her
;
as
also
to
signifie
the
heart
,
loue
,
and
fidelitie
,
which
he
should
beare
vnto
her
,
who
had
her
being
from
so
neere
his
heart
.
Now
the
difficultie
is
,
how
Eue
being
of
so
perfect
stature
,
as
she
was
created
,
could
be
created
out
of
a
ribbe
of
so
little
quantitie
,
seeing
either
shee
was
equall
in
stature
with
the
man
,
or
not
farre
inferiour
in
greatnes
vnto
him
,
was
there
any
matter
added
vnto
the
ribbe
?
or
was
the
same
matter
of
the
ribbe
multiplied
?
surely
it
might
be
,
as
Lombard
,
and
Gabriel
said
,
by
the
multiplication
of
the
same
matter
,
or
by
rarefaction
of
the
same
ribbe
;
or
rather
,
which
I
deeme
more
probable
,
by
addition
of
new
matter
,
as
the
Diuines
hold
it
happened
in
the
multiplication
of
the
fiue
barly
loaues
(
of
which
wee
read
in
the
gospell
)
.
Neither
may
it
be
inferred
hence
,
that
then
it
should
rather
haue
beene
said
,
that
the
woman
was
framed
of
other
matter
,
then
of
the
ribbe
of
Adam
,
because
the
more
principall
part
beareth
the
name
,
not
alwaies
the
greater
;
especially
,
when
the
principall
part
,
is
not
only
the
principall
,
but
also
the
first
of
the
whole
compound
or
worke
.
Wherefore
,
seeing
the
ribbe
of
Adam
was
the
first
,
and
principall
matter
,
of
which
the
woman
was
created
,
and
vnto
the
which
the
other
was
but
an
addition
:
it
is
therefore
rightly
,
and
absolutely
said
,
that
Eue
was
made
of
the
ribbe
of
Adam
,
without
the
expressing
of
any
other
matter
;
because
,
though
the
new
assumed
matter
was
the
greater
in
quantitie
,
yet
lesse
in
perfection
:
so
likewise
in
the
muitiplication
of
the
fiue
loaues
,
though
that
which
was
added
was
much
more
,
then
the
precedent
quantitie
of
bread
;
yet
because
it
was
but
an
addition
vnto
the
former
,
therefore
the
name
was
deriued
of
the
more
principall
part
,
according
to
the
common
axiome
of
the
Philosophers
,
denominatio
sequitur
principaliorem
partem
,
the
name
must
follow
the
more
principall
part
.
CHAP.
XXXVII
.
Whether
the
ribbe
of
which
Eue
was
created
,
was
requisite
to
the
perfection
of
Adams
body
or
no.
BOth
the
Phisitians
,
and
Philosophers
doe
agree
in
this
,
that
euery
man
according
to
his
naturall
constitution
,
and
perfection
hath
24
ribbes
,
twelue
of
each
side
;
wherefore
if
our
first
father
had
thirteene
on
the
leaft
,
it
may
bee
thought
that
this
was
rather
monstrous
,
then
agreeable
to
nature
,
which
neither
admitteth
want
,
nor
superfluitie
;
either
therefore
this
ribbe
was
super-abundant
in
him
,
and
so
he
monstrous
by
super-abundance
,
or
it
is
wanting
in
vs
,
and
so
we
monstrous
by
defect
.
I
answer
,
that
though
it
were
monstrous
in
any
of
vs
to
haue
13
ribbes
,
yet
was
it
in
no
wise
in
respect
of
Adam
:
it
were
in
regard
of
vs
,
because
none
is
to
be
created
of
vs
;
but
in
regard
of
him
the
defect
were
rather
monstrous
,
because
Eue
was
to
be
created
of
it
;
so
that
neither
was
Adam
a
monster
,
when
he
had
that
,
which
we
haue
not
,
neither
yet
deficient
,
when
he
wanted
that
of
which
Eue
was
created
:
because
the
name
of
monster
is
not
so
much
in
regard
of
superabundance
or
want
,
as
in
regard
of
the
ends
,
and
purposes
intended
by
the
author
of
nature
,
grounded
in
that
,
which
is
most
connaturall
.
Wherefore
,
though
in
regard
of
the
particular
nature
of
Adam
,
as
hee
was
but
one
particular
man
,
this
ribbe
was
superfluous
,
and
so
consequently
in
an
other
person
might
be
thought
monstrous
,
yet
in
regard
of
him
,
of
whom
the
rest
of
mankinde
was
to
proceed
,
it
was
most
naturall
.
Neither
doe
these
two
sorts
of
considerations
imply
contradiction
:
seeing
that
euen
in
nature
we
haue
infinite
examples
of
this
:
for
so
the
heauiest
drosse
,
and
massiest
matter
,
hath
a
naturall
,
and
particular
inclination
to
descend
to
the
center
,
which
neuerthelesse
will
ascend
for
the
preseruation
of
the
course
of
nature
:
ne
detur
vacuum
,
when
there
is
any
danger
of
vacuitie
of
aire
,
or
want
of
any
other
body
,
which
naturally
should
fill
all
places
;
so
that
,
as
to
descend
is
proper
to
heauy
things
,
considering
their
particular
inclination
,
and
nature
;
so
to
ascend
is
no
lesse
agreeable
vnto
their
nature
considering
their
vniuersall
propension
for
the
preseruation
of
the
vniuersall
good
of
nature
.
In
like
manner
if
we
consider
Adam
,
as
one
particular
man
,
not
as
first
parent
of
our
humane
nature
,
it
were
monstrous
,
that
hee
should
haue
more
ribbs
on
the
leaft
side
,
then
on
the
right
,
or
more
then
any
of
his
posteritie
haue
:
but
if
we
consider
him
,
as
he
was
to
be
the
first
father
of
mankinde
,
after
that
particular
manner
that
God
hath
determined
,
it
was
most
necessarie
,
and
agreeable
to
his
nature
,
that
hee
should
haue
more
ribbs
then
any
other
of
the
same
specificall
nature
,
seeing
,
that
our
first
mother
Eue
was
to
haue
her
being
of
this
ribbe
of
his
,
and
we
all
ours
,
by
her
.
CHAP.
XXXVIII
.
How
mankinde
should
haue
beene
multiplied
if
Adam
had
not
sinned
.
GRegory
Nisene
,
Damascene
,
Chrysostome
,
Procopius
Gazeus
,
and
diuers
others
were
of
opinion
,
that
if
Adam
had
not
sinned
,
there
should
haue
beene
no
such
naturall
generation
of
mankinde
,
as
is
now
,
but
rather
an
immediate
multiplication
,
and
production
of
men
by
the
immediate
power
of
God
.
So
that
as
we
shall
be
like
vnto
the
Angels
in
the
coelestiall
Paradise
through
our
vnion
vnto
Christ
;
so
wee
should
not
haue
beene
vnlike
vnto
them
in
the
terrestriall
by
the
immediate
production
of
God
:
wherefore
as
sinne
was
the
cause
of
our
dissimilitude
from
the
Angelicall
life
,
so
was
it
(
according
to
these
Fathers
)
the
cause
also
of
the
dissimilitude
of
our
production
;
the
Angells
being
by
creation
immediately
from
God
,
wee
not
immediately
,
but
by
mediate
generation
:
and
hence
it
is
that
Austine
saith
,
that
consanguinities
,
and
affinities
proceed
of
sinne
,
not
of
nature
.
The
ground
peraduenture
of
these
Doctors
may
be
the
impure
,
and
corrupt
manner
of
our
generation
,
and
the
deformitie
of
lust
together
with
the
immoderate
pleasure
thereof
proceeding
,
the
which
our
first
fathers
(
as
S.
Austine
saith
)
presently
vpon
their
sinne
experimented
,
and
thence
were
ashamed
and
couered
themselues
.
Neuerthelesse
,
I
cannot
but
deeme
it
most
certaine
,
but
that
so
long
,
as
mans
superiour
powers
were
subiect
to
God
,
so
long
also
should
mans
inferiour
powers
haue
beene
obedient
to
man
;
wherefore
whiles
there
was
no
deformitie
by
sin
in
the
will
,
neither
should
there
haue
beene
any
filthines
or
abomination
in
the
actions
of
nature
:
But
as
our
eyes
,
and
other
senses
be
as
yet
subiect
to
our
will
,
so
also
,
all
other
now
rebelling
inferiour
powers
,
should
haue
beene
subiect
to
their
superiour
:
lastly
,
as
all
deformities
and
disorder
should
haue
beene
taken
away
;
so
all
conformitie
and
order
should
haue
beene
left
.
The
sensitiue
appetite
should
haue
been
subiect
to
the
reasonable
,
the
reasonable
to
the
spirit
,
the
spirit
to
God
.
And
as
no
disorder
in
nature
could
proceede
from
the
author
of
nature
;
so
no
disorder
in
the
acts
of
nature
,
could
haue
beene
found
in
the
course
of
nature
;
and
this
,
though
euen
in
the
very
estate
of
innocencie
there
had
beene
generation
of
mankinde
,
as
now
it
is
:
as
now
(
I
meane
)
in
the
substance
of
the
act
,
not
in
the
manner
of
raigning
,
and
raging
lust
.
And
this
certainely
was
Gods
intent
in
the
creating
of
our
first
fathers
male
,
and
female
;
because
,
if
it
had
not
been
for
generations
sake
,
they
might
haue
beene
both
created
males
:
because
all
things
at
their
first
creation
were
created
in
their
greatest
perfection
:
if
therefore
the
man
bee
more
perfect
then
the
woman
,
why
should
they
not
both
haue
been
created
male
,
if
it
had
not
beene
for
their
multiplication
,
by
the
ordinarie
course
of
generation
,
especially
seeing
God
blessed
them
with
these
words
,
which
signifie
no
lesse
;
increase
,
or
(
as
the
Hebrue
hath
)
fructifie
,
and
multiply
,
especially
seeing
(
as
the
Philosopher
saith
)
generation
is
the
most
naturall
action
of
life
;
yea
then
euery
thing
is
in
his
perfect
estate
,
when
it
is
powerfull
to
bring
forth
another
like
to
it selfe
.
CHAP.
XXXIX
.
Whether
there
should
haue
beene
more
men
,
or
women
in
the
state
of
innocencie
:
or
rather
an
equalitie
of
both
sexes
:
and
how
there
could
haue
beene
any
women
,
seeing
they
are
said
to
proceed
out
of
the
defect
of
nature
.
AS
touching
the
first
point
,
I
thinke
it
most
probable
,
that
there
should
haue
beene
more
men
,
then
women
,
if
so
be
that
wee
had
persisted
in
the
state
of
innocencie
:
my
reason
is
,
because
nature
then
being
in
a
full
perfection
,
would
for
the
most
part
haue
produced
the
most
perfect
,
which
questionlesse
is
the
male
,
for
the
most
part
I
say
,
not
alwaies
,
because
the
female
also
was
necessary
for
the
naturall
propagation
of
mankinde
.
Againe
it
was
necessarie
for
the
most
part
,
not
altogether
necessarie
,
but
only
most
perfect
,
and
therefore
most
agreeable
to
that
most
perfect
estate
.
As
touching
the
second
point
of
the
multiplication
of
the
female
sexe
,
and
how
that
could
be
connaturall
and
agreable
to
that
perfect
estate
of
paradise
,
seeing
it
belongeth
to
the
perfection
of
nature
,
to
bring
forth
the
most
perfect
,
and
consequently
male
not
female
,
as
which
is
rather
a
declining
from
perfection
,
and
argueth
some
weaknes
in
nature
,
or
imperfection
in
the
Parents
;
And
least
this
may
seeme
improbable
,
euen
nature
herselfe
(
as
the
Philosopher
writeth
)
giueth
sufficient
tokens
and
signes
of
this
,
seeing
that
the
female
sex
is
begotten
rather
in
tender
and
old
age
,
then
in
the
flourishing
,
and
vigorous
time
of
mans
age
:
for
as
naturall
heat
hath
not
attained
vnto
his
perfection
in
the
one
,
so
hath
it
lost
his
former
vigour
in
the
other
.
It
is
also
ordinarily
seene
that
the
moistest
,
and
most
feeble
bodies
doe
beget
females
,
by
reason
of
the
want
of
naturall
heate
.
Furthermore
the
same
philosopher
saith
,
that
the
female
kinde
being
of
their
owne
nature
feeble
,
and
cold
,
are
to
be
deemed
as
a
defect
,
errour
,
default
,
or
declination
of
nature
.
Neuerthelesse
I
answer
briefely
,
(
because
this
matter
more
belongeth
to
Philosophy
then
to
Diuinitie
)
that
the
production
of
the
female
,
doth
not
proceede
only
,
or
rather
not
alwaies
of
the
defect
of
nature
;
but
oftentimes
also
of
the
more
remisse
manner
of
concurse
of
the
power
of
generation
,
as
also
of
the
imagination
thereto
inclining
,
and
other
like
naturall
defects
:
whence
it
is
,
that
though
the
generation
of
the
female
be
in
vs
a
signe
of
lesse
vigor
of
nature
;
yet
was
it
not
so
in
Adam
,
but
rather
it
proceeded
of
the
afore-said
causes
of
the
imaginatiue
apprehension
,
or
particular
disposition
of
the
author
of
nature
,
for
the
multiplication
of
mankinde
.
CHAP.
XL.
Of
the
prerogatiues
and
excellent
gifts
with
which
Adam
was
endued
in
the
state
of
innocencie
,
and
first
as
touching
his
knowledge
and
naturall
wisdome
of
naturall
things
.
IT
is
the
common
opinion
of
the
Fathers
,
and
other
Diuines
,
that
Adam
had
infused
into
his
soule
a
most
perfect
knowledge
of
all
naturall
obiects
,
according
to
that
of
the
Preacher
,
the
17.
chapter
,
where
thus
hee
describeth
the
creation
of
man
,
together
with
the
prerogatiues
wherewith
he
was
first
endued
,
vers.
3.
He
endued
them
with
strength
by
themselues
,
and
made
them
according
to
his
image
,
and
put
the
feare
of
man
vpon
all
flesh
,
and
gaue
them
dominion
ouer
beasts
and
fowles
.
They
receiued
the
vse
of
the
fiue
operations
of
the
Lord
,
and
in
the
sixt
place
he
imparted
them
vnderstanding
,
and
in
the
seuenth
speech
an
interpreter
of
the
cogitations
thereof
.
Counsell
,
and
a
tongue
,
and
eyes
,
eares
,
and
a
heart
gaue
he
them
to
vnderstand
Withall
hee
filled
them
with
the
knowledge
of
vnderstanding
,
and
shewed
them
good
and
euill
.
Hee
set
his
eye
vpon
their
hearts
,
that
he
might
shew
them
the
greatnesse
of
his
workes
.
He
gaue
them
to
glory
in
his
maruellous
acts
for
euer
,
that
they
might
declare
his
works
with
vnderstanding
.
Besides
this
,
hee
gaue
them
knowledge
,
and
the
law
of
life
,
for
an
heritage
.
And
hence
it
was
that
Adam
perfectly
vnderstanding
the
nature
of
other
inferiour
creatures
,
gaue
each
of
them
their
names
according
to
their
natures
;
for
so
saith
the
text
,
Gen.
2.19
.
And
out
of
the
ground
the
Lord
God
formed
euery
beast
of
the
field
,
and
euery
fowle
of
the
aire
,
and
brought
them
vnto
Adam
,
to
see
what
he
would
call
them
,
and
whatsoeuer
Adam
called
euery
liuing
creature
,
that
was
the
name
thereof
,
and
Adam
gaue
names
to
all
cattle
,
and
to
the
fowles
of
the
aire
,
and
to
euery
beast
in
the
field
.
Now
if
Adam
gaue
to
each
liuing
creature
his
name
according
to
his
nature
,
as
questionlesse
he
did
,
it
can
be
no
lesse
certaine
,
but
that
he
had
a
perfect
notice
(
if
not
comprehension
)
of
their
natures
,
according
to
which
hee
had
giuen
them
their
names
.
But
now
the
difficulitie
is
,
how
this
is
to
bee
vnderstood
,
that
God
brought
the
beasts
and
fowles
vnto
man
;
whether
only
by
an
intellectuall
representation
,
bringing
them
or
representing
them
as
obiects
of
his
minde
and
cogitation
,
as
Caietan
holdeth
or
corporally
,
truly
,
and
really
,
in
their
owne
nature
,
essence
and
being
:
and
if
thus
,
by
what
meanes
?
whether
by
naturall
instinct
,
guiding
them
to
performe
this
will
of
the
author
of
nature
,
or
that
God
himselfe
immediately
by
himselfe
,
or
by
the
ministerie
of
his
Angels
did
present
them
before
Adam
?
Though
I
finde
no
constant
resolution
of
this
point
,
either
in
the
Scripture
,
Fathers
,
or
reason
;
neuerthelesse
that
which
seemeth
to
me
most
probable
,
is
,
that
as
euery
liuing
creature
hath
his
naturall
,
peculiar
,
and
proper
instinct
vnto
diuers
things
,
according
vnto
the
diuersitie
of
their
natures
,
varietie
of
dispositions
and
qualities
;
so
likewise
I
thinke
it
most
certaine
,
that
they
had
in
regard
or
this
,
a
particular
instinct
by
the
extraordinary
concourse
of
God
:
to
the
end
that
as
they
were
all
to
acknowledge
,
Adam
for
their
Lord
and
master
,
hee
might
according
to
his
absolute
power
and
dominion
ouer
them
,
giue
them
their
names
as
a
token
both
of
their
subiection
,
and
of
his
absolute
power
and
dominion
.
And
this
may
also
bee
the
reason
,
why
God
presenting
all
other
creatures
to
the
presence
of
man
,
he
did
not
likewise
bring
him
the
fishes
as
well
as
the
beasts
of
all
species
and
kindes
,
because
the
beasts
being
domable
,
and
easie
to
be
tamed
by
man
(
at
leastway
whiles
man
was
subiect
to
God
)
might
serue
for
the
vse
of
man
,
while
man
was
not
disobedient
to
God
:
or
peraduenture
this
was
,
because
the
fishes
could
not
naturally
liue
out
of
the
water
,
as
man
cannot
in
any
wise
persist
without
God
.
Moreouer
,
as
touching
his
knowledge
and
perfect
comprehension
of
the
natures
of
these
inferiour
creatures
,
I
doubt
not
,
but
that
I
may
bee
bold
to
pronounce
that
of
him
,
which
was
said
of
Salomon
in
the
booke
of
wisdome
,
7.
chap.
vers.
15.
to
wit
,
that
hee
granted
him
to
speake
as
hee
would
,
and
to
conceiue
as
was
meet
for
the
things
that
were
giuen
him
:
because
it
is
hee
that
leadeth
vnto
wisdome
,
and
directeth
the
wise
.
Hee
gaue
him
certaine
knowledge
of
the
things
that
are
,
namely
to
know
how
the
world
was
made
,
and
the
operation
of
the
elements
:
the
beginning
,
ending
,
and
midst
of
the
times
:
the
alterations
of
the
turning
of
the
Sunne
,
and
the
change
of
seasons
:
the
circuits
of
yeeres
,
and
the
positions
of
the
starres
:
the
natures
of
liuing
creatures
,
and
the
furies
of
wilde
beasts
:
the
violence
of
windes
,
and
the
reasonings
of
men
:
the
diuersities
of
plants
,
and
the
vertues
of
roots
:
and
all
such
things
,
as
are
either
secret
,
or
manifest
them
he
knew
.
For
if
this
be
indubitable
in
respect
of
Salomon
,
it
seemeth
much
more
in
regard
of
Adam
:
wherefore
doubtlesse
he
was
the
wisest
of
all
men
,
our
Sauiour
only
excepted
,
the
author
of
his
and
of
all
other
wisdome
.
Neither
doth
my
position
in
any
wise
contradict
that
which
is
said
vnto
Salomon
in
the
first
booke
of
Kings
,
chap.
3.
vers.
12.
Loe
I
haue
giuen
thee
a
wife
and
vnderstanding
heart
,
so
that
there
hath
beene
none
like
thee
before
thee
,
neither
after
thee
shall
arise
the
like
vnto
thee
.
For
though
the
proposition
bee
vniuersall
,
yet
such
like
oftentimes
are
not
to
bee
vnderstood
vniuersally
,
as
S.
Hierome
well
noteth
,
exemplifying
in
that
of
the
Psalme
,
Euery
man
is
a
lier
:
againe
if
hee
who
speaketh
it
,
lieth
,
neither
can
it
be
true
which
he
speaketh
,
that
euery
man
is
a
lier
:
wherefore
if
it
bee
a
true
saying
,
that
all
men
are
liers
,
wee
must
take
this
word
all
,
not
that
absolutely
and
vniuersally
all
be
liers
,
but
that
a
great
many
are
liers
.
So
likewise
although
it
bee
said
that
Salomon
exceeded
all
men
in
wisdome
,
yet
this
word
all
may
be
vnderstood
not
absolutely
all
,
but
with
some
exception
.
For
so
argueth
the
same
Father
in
another
place
:
Scribit
&
alibi
Apostolus
;
The
Apostle
writeth
also
in
another
place
,
how
wee
taught
all
men
,
and
warned
euery
man
,
not
that
he
taught
all
,
for
how
many
be
there
euen
to
this
day
,
which
neuer
heard
of
the
Apostolicall
doctrine
or
name
?
Or
peraduenture
this
vniuersall
proposition
,
that
Salomon
was
the
wisest
of
all
men
,
is
to
be
vnderstood
in
respect
of
those
,
who
had
not
their
science
,
wisdome
,
and
knowledge
infused
:
for
who
can
thinke
(
who
thinketh
so
diuinely
,
and
iudgeth
so
supernaturally
as
hee
ought
of
our
Sauiour
)
that
the
wisdome
of
Salomon
was
in
any
wise
to
bee
compared
euen
with
the
accidentall
wisedome
infused
into
the
soule
of
our
Sauiour
?
Wherefore
if
that
vniuersall
proposition
be
not
vniuersall
in
all
,
and
doe
not
conclude
in
regard
of
all
,
as
questionlesse
it
doth
not
in
regard
of
our
Sauiour
,
I
doe
not
see
why
Adam
may
not
also
be
exempted
,
especially
seeing
hee
was
to
haue
beene
our
head
,
from
whence
all
naturall
and
supernaturall
gifts
should
haue
beene
deriued
,
if
so
be
that
hee
had
persisted
in
his
originall
grace
.
CHAP.
XLI
.
Of
the
knowledge
which
Adam
had
of
the
things
aboue
nature
.
AS
it
is
most
certaine
that
our
first
fathers
were
created
perfect
according
to
nature
;
so
is
it
no
lesse
in
regard
of
grace
,
and
all
other
supernaturall
acts
and
habits
thereto
annexed
:
wherefore
as
hee
was
endued
with
the
perfection
of
all
naturall
knowledge
,
so
was
he
no
lesse
perfect
in
the
supernaturall
;
not
in
so
high
a
degree
as
the
soule
of
our
Sauiour
,
nor
yet
as
the
least
of
the
angelicall
spirits
,
yet
certainly
more
perfect
then
all
other
men
,
not
only
in
regard
of
his
faith
,
which
was
most
perfect
,
but
also
in
regard
of
other
obiects
more
clearely
reuealed
.
And
first
as
touching
faith
,
it
cannot
be
denied
,
but
that
he
had
this
supernaturall
gift
infused
into
his
soule
,
because
this
,
S.
Paul
testifieth
,
is
the
substance
or
argument
of
things
hoped
for
,
the
euidence
,
ground
,
or
confidence
of
things
not
seene
.
Againe
,
seeing
he
was
created
not
so
much
for
the
obtaining
of
any
naturall
thing
,
as
for
the
enioying
of
supernaturall
blessednesse
;
it
must
needs
follow
,
that
as
his
nature
and
naturall
end
did
necessarily
inferre
and
bring
with
it
the
knowledge
of
the
naturall
meanes
,
by
which
it
was
to
be
obtained
:
so
likewise
the
decree
of
God
,
by
which
hee
was
predestinated
vnto
a
supernaturall
obiect
and
end
,
did
necessarily
inferre
and
bring
with
it
by
a
connaturall
consequence
,
the
notice
of
the
supernaturall
meanes
necessary
for
the
obtaining
of
that
end
,
obiect
,
and
felicitie
,
which
was
aboue
nature
.
Insomuch
that
as
the
substance
of
the
matter
and
forme
of
things
either
corruptible
or
incorruptible
,
is
in
regard
of
the
accidents
:
so
likewise
is
Faith
a
necessary
argument
,
of
things
not
appearing
;
necessary
(
I
say
)
in
regard
of
the
inference
,
not
euident
in
regard
of
the
conclusion
,
or
that
which
is
inferred
.
For
,
though
the
obiects
bee
sufficiently
patent
,
and
most
cleere
in
themselues
,
and
vnto
those
blessed
spirits
who
haue
the
eyes
of
their
vnderstanding
already
illuminated
with
the
light
of
glory
:
yet
is
it
obscure
vnto
vs
,
who
as
Paul
speaketh
,
as
yet
see
only
in
speculo
&
in
aenigmate
,
in
a
glasse
,
and
by
species
,
obscure
enigmaes
,
and
other
imperfect
representations
of
inferior
creatures
.
Hence
the
difficulty
is
,
what
things
in
particular
were
reuealed
to
Adam
?
I
answere
,
that
as
the
obiects
of
this
supernaturall
science
may
bee
reduced
to
foure
kindes
:
so
likewise
the
sciences
,
and
knowledge
,
may
be
sayd
to
haue
beene
fourefold
.
The
first
,
of
his
reward
,
for
though
the
perfectest
loue
bee
not
mercenarie
,
and
so
base
,
that
it
doe
principally
respect
the
reward
:
yet
neuerthelesse
,
the
all-seeing
and
infinite
good
God
doth
neuer
leaue
the
least
loue
of
man
without
his
reward
.
It
is
necessary
(
saith
Paul
)
that
hee
who
doth
come
vnto
God
,
should
beleeue
,
and
especially
beleeue
that
he
is
a
rewarder
.
Wherefore
as
the
first
act
of
a
regenerate
person
is
faith
,
so
the
first
obiect
of
this
act
is
touching
our
end
:
for
(
as
the
Philosopher
saith
)
quod
est
primum
in
intentione
,
est
vltimum
in
executione
;
that
which
is
first
in
intention
or
speculation
,
is
last
in
practise
or
execution
:
and
contrariwise
,
that
which
is
first
in
practise
and
execution
,
is
last
in
intention
and
speculation
.
Wherefore
as
our
supernaturall
end
and
felicitie
is
the
last
thing
which
wee
are
to
enioy
;
so
is
it
the
first
and
principall
which
we
ought
to
seeke
and
intend
:
and
if
this
bee
true
in
all
our
actions
,
it
must
needs
bee
much
more
in
this
of
faith
,
which
is
(
as
Paul
said
)
the
substance
,
ground
,
or
confidence
of
things
hoped
for
,
and
of
all
our
supernaturall
actions
.
By
this
it
is
manifest
,
that
the
measure
of
the
knowledge
of
the
meanes
of
this
supernaturall
felicitie
,
was
according
to
the
perfection
of
the
apprehension
and
notice
of
this
end
,
insomuch
that
as
this
end
may
be
attained
vnto
by
a
threefold
meane
,
so
was
man
ordained
thereunto
by
the
same
meanes
,
to
wit
,
faith
,
hope
,
and
loue
:
faith
for
the
discouerie
of
the
obiect
of
our
felicitie
;
hope
,
for
the
effectuating
of
the
meanes
of
our
happinesse
;
loue
,
for
the
combining
of
both
the
meanes
;
a
triple
cord
,
with
a
triple
knot
,
which
not
euen
the
power
of
Satan
shall
be
able
euer
to
dissolue
.
Againe
,
it
seemeth
most
certaine
,
that
he
knew
the
fall
of
the
damned
spirits
,
because
he
might
by
the
knowledge
of
this
be
much
holpen
in
the
obtaining
of
his
end
;
as
thereby
inferring
the
seueritie
of
the
diuine
iudgement
towards
the
Angels
,
and
his
infinite
mercy
towards
men
,
by
the
one
he
might
be
moued
to
feare
the
like
seueritie
,
if
himselfe
should
fall
,
and
hope
to
replenish
the
places
of
the
fallen
Angels
if
he
should
stand
.
The
third
obiect
reuealed
vnto
Adam
was
the
mysterie
of
the
blessed
Trinitie
,
how
God
(
I
meane
)
was
three
in
one
,
and
one
in
three
;
three
in
distinction
of
persons
,
one
in
the
indiuisibilitie
of
nature
,
being
,
and
essence
,
and
all
his
other
infinite
attributes
:
the
which
though
distinguished
for
our
capacitie
according
to
their
obiects
,
yet
he
well
vnderstood
them
to
bee
one
and
the
same
in
nature
,
realitie
,
and
simplicitie
of
essence
.
My
reason
why
I
thinke
the
reuelation
of
this
obiect
vnto
Adam
to
be
certaine
,
is
,
seeing
that
the
sight
of
it
is
to
be
the
perfection
of
our
blessednesse
in
the
life
to
come
,
it
must
needs
be
also
a
beginning
of
it
here
:
wherefore
as
it
is
there
by
a
perfect
sight
face
to
face
;
so
it
must
be
likewise
here
in
speculo
&
in
aenigmate
,
with
imperfection
and
obscuritie
.
Yea
seeing
Adam
knew
himselfe
to
be
made
to
the
image
of
God
,
three
in
one
,
and
one
in
three
,
in
his
simple
essence
,
and
his
three
spirituall
powers
:
so
he
must
needs
inferre
the
same
of
his
prototypon
and
Creator
.
Lastly
,
hee
had
reuealed
vnto
him
the
incarnation
of
the
Sonne
of
God
,
not
as
passible
for
his
sinne
(
which
certainly
hee
did
not
foresee
)
but
as
to
bee
vnited
to
our
nature
for
the
excellencie
of
the
mysterie
,
and
because
he
was
to
bee
the
head
of
mankinde
.
CHAP.
XLII
.
Whether
Adam
was
created
in
the
grace
of
God
,
or
no.
THough
it
be
out
of
all
controuersie
,
that
Adam
was
before
his
fall
in
the
state
of
grace
;
yet
many
bee
of
opinion
,
that
hee
was
not
created
so
:
this
was
the
opinion
of
Alex.
Hales
,
Scotus
,
Bonan
,
Marsilius
,
and
Altisiodorensis
,
who
though
they
grant
that
he
was
created
in
originall
iustice
,
yet
distinguishing
these
two
,
they
deny
that
hee
was
created
in
state
of
grace
;
their
reason
is
,
because
by
grace
there
is
contracted
a
spirituall
kinde
of
wedlocke
,
league
,
and
vnion
,
betweene
God
and
our
soules
.
Now
then
as
matrimoniall
vnion
requireth
the
consent
of
both
the
parts
;
so
likewise
here
,
and
the
rather
,
that
Adam
thereby
might
the
better
know
himselfe
,
and
the
weaknesse
of
his
owne
nature
,
by
an
after
infusion
of
grace
.
Neuerthelesse
it
seemeth
much
more
probable
,
that
though
wee
distinguish
grace
from
originall
iustice
,
or
howsoeuer
,
that
Adam
was
created
in
grace
;
for
(
as
S.
Austine
saith
)
God
created
the
first
man
in
that
estate
,
in
which
if
hee
would
haue
kept
himselfe
,
hee
should
haue
beene
transposed
at
his
due
time
,
without
any
death
,
vnto
a
better
estate
,
and
where
,
as
he
could
haue
committed
no
sinne
,
so
could
hee
haue
had
no
will
vnto
sinne
:
so
that
it
was
with
Adam
as
the
same
Father
saith
in
another
place
of
the
Angels
,
God
did
simul
condere
naturam
,
&
largiri
gratiam
,
ioyntly
create
his
nature
,
and
giue
him
grace
:
yea
this
,
according
to
the
opinion
of
Origen
,
Victorinus
,
Basil
,
Ambrose
,
Chrysostome
,
Augustine
,
Beda
,
and
Rupertus
,
is
signified
by
these
words
,
let
vs
make
man
according
to
our
image
and
likenesse
;
image
,
to
wit
,
in
nature
,
and
her
proprieties
,
similitude
,
according
to
grace
,
and
her
euer
following
vertues
;
yea
this
is
insinuated
by
Paul
himselfe
,
in
his
epistle
to
the
Colossians
,
3.
chap.
9.
and
10.
verses
,
where
he
saith
,
that
wee
should
not
lie
one
to
another
,
seeing
that
wee
haue
put
off
the
old
man
with
his
works
,
&
haue
put
on
the
new
man
,
which
is
renewed
with
knowledge
after
the
image
that
created
him
.
CHAP.
XLIII
.
Whether
if
Adam
had
not
falne
,
all
his
posteritie
should
haue
beene
borne
in
the
grace
and
fauour
of
God
,
and
confirmed
in
the
same
.
HVgo
de
sancto
Victore
answereth
,
that
though
Adam
had
begot
children
in
his
innocencie
,
yet
that
his
children
should
not
haue
beene
borne
inheritors
of
their
fathers
righteousnesse
,
because
righteousnes
proceedeth
not
of
flesh
and
bloud
,
but
of
the
meere
grace
of
God
:
so
though
they
had
not
beene
borne
in
sinne
,
yet
neither
should
they
haue
beene
endued
with
originall
iustice
.
Neuerthelesse
the
common
tenent
of
Diuines
doth
perswade
the
contrary
:
to
wit
,
that
as
Adam
by
his
sinne
did
transfuse
into
his
posteritie
the
imputation
of
sinne
together
with
the
crime
it selfe
:
so
likewise
if
hee
had
kept
the
same
originall
iustice
,
in
which
hee
was
created
,
he
should
also
haue
deriued
the
same
vnto
all
his
posteritie
.
And
this
in
effect
is
the
meaning
of
the
Arauficane
Counsell
,
where
it
defineth
Adamum
peccando
sanctitatem
&
iustitiam
perdidisse
,
non
sibi
tantum
,
sed
omnibus
etiam
posteris
suis
,
that
Adam
lost
both
his
sanctitie
,
and
righteousnes
,
by
his
originall
sin
and
transgression
,
not
only
in
regard
of
him selfe
,
but
also
to
all
his
posteritie
.
Neither
may
it
bee
inferred
hence
,
that
then
grace
were
no
grace
(
as
Paul
speaketh
)
seeing
that
it
should
be
connaturall
in
the
aforesaid
cause
:
for
though
in
some
sense
it
should
haue
been
connaturall
,
that
is
,
hauing
her
being
together
with
nature
;
yet
seeing
it
was
not
of
nature
,
neither
due
vnto
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
.
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
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
,
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
,
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
that
Prophesie
of
the
Patriarch
Iacob
,
of
the
tribe
of
Dan
,
Ge.
39.
ver.
17.
Dan
shall
be
a
serpent
by
the
way
,
an
adder
by
the
path
,
biting
the
horse
heeles
,
so
that
the
rider
shall
fall
backward
.
CHAP.
XLVII
.
What
was
the
reason
why
the
woman
was
not
afraid
of
the
speech
and
communication
with
the
serpent
.
BOnauenture
,
Dionysius
Carthusianus
,
Bede
,
and
Peter
Comestor
doe
answere
(
though
not
altogether
approuing
the
opinion
)
that
the
reason
why
our
first
mother
was
not
afraid
to
approach
and
talke
with
the
serpent
,
was
,
because
the
deuill
had
chosen
such
a
serpent
,
as
which
(
in
face
at
leastway
)
represented
a
woman
,
yea
and
one
most
beautifull
like
vnto
her selfe
:
for
as
ordinarily
in
all
his
temptations
hee
doth
craftily
accommodate
himselfe
vnto
the
nature
,
complexions
,
and
dispositions
of
the
persons
tempted
;
so
here
hee
deemed
it
most
fit
for
the
accomplishing
of
his
desire
in
the
temptation
and
fall
of
the
woman
,
to
accommodate
himselfe
,
as
much
as
possibly
hee
could
,
to
the
feature
and
naturall
disposition
of
the
woman
.
Yea
Basil
in
his
Treatise
of
Paradise
,
and
Ioseph
in
his
first
booke
of
Antiquities
,
and
first
chapter
,
doe
not
much
disagree
;
for
so
saith
the
first
,
the
serpent
then
was
not
horrible
to
man
,
but
gentle
and
tame
;
neither
did
he
creepe
vpon
the
superficies
of
the
earth
,
but
did
goe
vpright
vpon
his
feet
,
insomuch
that
,
as
Damascene
saith
,
hee
was
more
familiar
vnto
man
then
any
other
creature
,
fawning
often
vpon
him
with
pleasant
circumuolutions
of
his
body
:
and
this
was
the
reason
why
the
deuill
tooke
him
for
his
instrument
in
the
fall
of
our
first
parents
.
Neuerthelesse
it
seemeth
most
agreeable
to
reason
,
that
which
Chrysostome
saith
in
his
16.
homilie
on
Genesis
,
to
wit
,
that
therefore
Eue
did
not
feare
to
see
and
conuerse
with
the
serpent
,
because
before
the
fall
of
our
first
Fathers
,
all
serpents
and
beasts
were
gentle
,
meeke
,
and
subiect
to
mans
command
and
gouernment
,
so
that
as
they
had
no
power
to
doe
any
harme
to
man
,
so
neither
did
they
appeare
horrible
in
their
aspect
.
Hence
ariseth
a
new
difficultie
,
for
which
though
wee
haue
no
authoritie
out
of
the
Scripture
,
yet
somewhat
we
may
say
out
of
naturall
reason
,
and
discourse
,
to
wit
,
what
kinde
of
serpent
that
was
,
that
deceiued
Eue
;
to
which
Eugubinus
answereth
,
that
it
was
the
Basiliske
,
who
as
he
is
the
most
venomous
,
and
king
as
it
were
of
Serpents
,
so
therefore
he
may
bee
deemed
to
haue
beene
the
most
fit
instrument
of
the
Prince
of
darknesse
,
for
the
ouerthrow
of
our
first
fathers
.
But
this
seemeth
not
likely
,
seeing
that
this
serpent
is
so
deformed
,
pestiferous
,
and
noisome
euen
in
the
very
aspect
.
If
therefore
I
may
coniecture
in
a
thing
so
doubtfull
,
it
seemeth
more
probable
,
that
because
Eue
was
so
delighted
with
the
company
of
the
serpent
,
that
it
was
that
most
beautifull
serpent
Scytile
,
the
which
(
as
Solinus
in
his
39.
chapter
saith
)
is
so
glistering
with
varietie
of
spots
vpon
her
backe
,
that
it
maketh
men
stay
to
behold
her
beautie
,
insomuch
that
whom
she
cannot
ouertake
by
reason
of
her
slow
creeping
,
she
taketh
them
as
amazed
at
her
wonderfull
beautie
;
not
vnlike
vnto
the
common
and
powerfull
temptation
of
women
,
to
whom
nature
hath
denied
the
force
of
the
body
,
yet
hath
permitted
her
to
ouercome
by
her
beautie
,
those
who
are
most
powerfull
and
vigorous
in
body
:
whereby
wee
may
see
that
which
God
doth
so
ordinarily
execute
by
most
iust
prouidence
;
in
quo
quisque
m●●nè
excellit
,
&
excellentia
praesumit
,
praesumptione
peccans
,
punitur
maximè
.
CHAP.
XLVIII
.
Why
the
deuill
tooke
the
shape
of
a
serpent
,
rather
then
of
any
other
creature
,
and
why
Moses
made
no
mention
of
the
deuill
,
seeing
he
was
the
chiefe
author
of
the
temptation
.
SAint
Austine
in
his
11.
booke
super
Gen.
ad
lit
.
cap.
3.
answereth
,
that
wee
are
not
to
thinke
that
it
was
in
the
deuils
choice
,
to
chuse
the
instrument
of
the
temptation
,
but
that
it
was
by
Gods
particular
permission
and
designement
,
that
he
made
choice
of
the
serpent
.
Yet
in
his
4.
booke
de
ciu.
Dei
,
11.
chap.
hee
answereth
more
probably
,
that
the
reason
was
,
because
this
is
animal
lubricum
,
&
tortuosis
anfractibus
mobile
,
operi
suo
congruum
;
because
the
serpent
was
a
most
deceitfull
,
cunning
,
and
craftie
creature
:
for
though
,
as
the
master
of
the
sentences
saith
,
l.
2
sent.
dist.
21
●he
deuill
would
haue
come
in
the
shape
of
a
doue
,
that
by
her
innocencie
and
simplicitie
hee
might
more
easily
couer
his
owne
craftinesse
and
subtiltie
;
yet
God
would
not
permit
this
,
to
the
end
that
his
malice
might
be
detected
with
more
facilitie
,
and
Eues
sinne
be
lesse
excusable
.
Neither
againe
was
it
conuenient
,
that
this
shape
and
type
of
puritie
should
be
depraued
by
the
impuritie
of
the
deuill
,
seeing
the
holy
Ghost
was
afterwards
to
appeare
vnto
the
Apostles
in
the
forme
of
a
doue
.
Now
as
touching
the
second
point
,
why
Moses
made
no
mention
of
the
deuill
;
I
answer
,
that
he
relateth
only
that
which
was
done
,
not
interpreting
the
meaning
of
the
fact
,
and
therefore
described
that
which
did
appeare
outwardly
to
Eue.
Like
as
in
the
18.
of
Gen.
the
Scripture
making
mention
of
those
three
which
Abraham
did
entertaine
,
he
called
them
men
,
although
they
were
not
men
,
but
Angels
.
As
also
in
the
32.
chapter
,
the
Angell
which
wrestled
with
Iacob
is
called
a
man
,
because
hee
appeared
in
the
likenesse
of
man
.
Yea
Paul
in
the
11.
chapter
of
the
second
Epistle
to
the
Corinthians
,
imputeth
this
deceit
of
the
deuill
to
the
serpent
,
and
not
to
the
deuill
:
But
I
feare
(
saith
hee
)
lest
as
the
serpent
beguiled
Eue
through
his
subtiltie
,
so
your
mindes
should
be
corrupt
from
the
simplicitie
that
is
in
Christ
.
CHAP.
XLIX
.
Whether
when
God
cursed
the
serpent
,
it
is
to
be
vnderstood
of
the
true
serpent
,
or
of
the
deuill
.
MOses
Barcephas
,
Ephren
,
with
diuers
other
,
thinke
that
this
curse
is
laid
vpon
the
serpent
,
although
hee
did
not
commit
any
crime
at
all
:
his
reason
is
,
because
this
narration
of
Moses
being
historicall
,
it
is
to
bee
vnderstood
simply
,
as
the
words
doe
sound
.
Now
if
it
bee
demanded
how
this
standeth
with
naturall
reason
,
and
the
iustice
of
God
,
which
is
neuer
contrary
to
reason
,
but
is
rather
the
rule
of
all
reason
,
that
the
serpent
being
innocent
,
and
not
capable
of
reason
,
neither
consequently
of
sinne
,
that
hee
should
haue
inflicted
so
great
a
punishment
and
curse
,
as
is
denounced
against
him
,
Gen.
3.
vers.
14.
where
God
said
to
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
shalt
eat
dust
all
the
dayes
of
thy
life
:
I
answer
with
Barcephas
and
others
aboue
alledged
,
that
God
did
this
principally
as
a
punishment
,
and
in
hatred
of
the
principall
agent
,
the
old
serpent
the
deuill
;
thereby
to
punish
him
not
only
in
himselfe
,
but
euen
in
his
instrument
,
by
which
hee
had
committed
that
hainous
offence
against
his
God
:
like
as
he
who
breaketh
the
instrument
in
hatred
of
the
Musitian
who
plaied
vpon
it
.
So
likewise
in
the
20.
chapter
of
Leuiticus
,
God
commanded
that
the
beast
shall
be
stoned
to
death
,
with
which
any
man
hath
offended
;
thereby
to
signifie
how
great
the
offence
is
in
the
sight
of
God
,
who
doth
punish
it
,
not
onely
in
the
principall
actor
thereof
,
but
euen
in
his
instrument
;
thereby
to
signifie
vnto
vs
how
hatefull
sinne
is
,
seeing
often
hee
doth
punish
it
in
his
vnreasonable
and
insensible
creatures
,
who
are
not
capable
of
the
sinne
it selfe
.
Againe
,
he
cursed
the
serpent
for
Satans
sake
,
as
he
did
the
earth
for
Adams
sinne
:
yea
and
that
which
is
most
dreadfull
,
he
drowned
the
world
with
an
vniuersall
deluge
,
not
sparing
the
beasts
,
for
their
owners
sinnes
.
The
like
also
we
finde
in
Princes
and
other
Potentates
of
this
world
,
who
take
vengeance
of
the
innocent
for
the
nocents
sake
,
of
the
sonnes
for
their
fathers
offences
,
of
their
subiects
for
their
Princes
outrages
.
So
the
Poet
,
not
as
a
Poet
saith
:
Quic
quid
delirant
Reges
,
plectuntur
Achiui
.
The
Chastillians
bloud
in
France
spilt
at
the
massacre
,
was
long
after
required
of
the
Guis●an
race
.
The
Thracians
did
beat
their
wiues
,
because
their
forefathers
had
killed
Orpheus
.
And
Agathocles
wasted
the
Iland
Corsyra
,
because
in
ancient
times
it
gaue
entertainment
to
Vlysses
.
But
now
the
difficultie
may
be
about
these
words
aboue
alleaged
:
Vpon
thy
belly
shalt
thou
goe
,
and
shalt
eat
dust
all
the
dayes
of
thy
life
.
For
if
it
were
a
serpent
before
,
euen
the
very
name
doth
signifie
,
that
it
crept
vpon
its
belly
:
if
then
it
was
the
serpents
nature
,
how
was
it
a
curse
?
or
if
a
curse
,
how
was
it
his
naturall
propertie
?
I
answer
with
Ephren
and
Barcephas
in
his
booke
of
Paradise
,
that
creeping
rather
proceeded
of
Gods
curse
,
then
of
the
serpents
nature
,
who
as
we
reade
of
other
serpents
,
went
vpon
his
feet
,
yea
more
vpright
then
any
other
serpent
,
but
as
Lucifer
his
principall
mouer
became
by
his
sinne
a
most
vgly
deuill
of
a
most
beautifull
Angell
;
so
the
serpent
,
who
was
the
instrument
of
Lucifer
in
this
action
,
became
a
most
filthy
,
venomous
,
and
detestable
creeping
beast
or
worme
,
of
a
beautifull
and
vpright
going
creature
.
Neuerthelesse
,
as
I
haue
already
before
insinuated
,
the
curse
pronounced
against
the
serpent
,
is
principally
to
bee
vnderstood
against
the
principall
author
of
the
temptation
,
and
mouer
of
the
serpent
,
to
wit
,
the
deuill
,
according
to
the
opinion
of
S.
Austine
,
Beda
,
Rupertus
,
Hugo
de
sancto
Victore
,
Caietan
,
and
many
others
:
so
that
the
deuill
(
as
hath
beene
touched
already
)
is
called
a
serpent
,
for
his
subtiltie
and
craft
in
deceiuing
of
mankinde
.
Againe
,
he
is
said
to
be
cursed
amongst
all
the
beasts
of
the
earth
,
because
he
is
condemned
to
eternall
punishment
:
and
whatsoeuer
is
said
to
be
obscene
,
filthy
and
abominable
in
any
whatsoeuer
beast
,
or
other
most
filthy
creature
;
that
spiritually
is
found
in
the
deuill
in
a
higher
degree
,
and
more
detestable
measure
:
hee
goeth
likewise
vpon
his
breast
and
belly
,
because
he
tempteth
principally
in
pride
and
lecherie
:
and
therefore
most
fit
to
tempt
,
attempt
,
and
ouercome
the
woman
,
as
most
inclinable
to
these
kinde
of
vices
:
he
especially
(
I
say
)
tempteth
in
pride
,
signified
by
the
breast
;
in
lust
,
by
the
belly
.
Or
finally
,
hee
goeth
vpon
his
breast
,
which
is
the
seat
of
the
irascible
power
,
anger
,
and
wrath
;
and
vpon
his
belly
,
because
this
is
the
fountaine
of
all
filthy
lust
and
concupiscences
.
CHAP.
L.
Whether
Adam
was
cast
out
of
Paradise
the
same
day
that
he
was
created
.
Eue
:
Why
did
God
command
you
,
that
you
should
not
eat
of
euery
tree
of
Paradise
?
by
which
words
wee
may
inferre
that
Adam
and
Eue
had
not
eaten
any
thing
till
that
time
,
and
consequently
that
they
were
but
newly
brought
into
Paradise
,
yea
that
they
were
created
but
a
little
before
.
Neuerthelesse
I
thinke
it
more
probable
,
S.
Basil
,
Damascene
,
Austine
,
Gregory
,
Abulensis
,
and
Iosephus
.
Yea
it
seemeth
most
probable
,
that
our
first
parents
were
not
one
only
day
in
Paradise
,
for
otherwise
the
serpent
would
not
haue
asked
them
,
why
they
did
not
eat
of
euery
tree
of
Paradise
:
for
then
it
might
easily
be
answered
,
because
their
necessitie
did
not
require
it
as
yet
.
Wherefore
though
many
haue
defined
the
time
of
their
abode
in
Paradise
to
haue
beene
so
many
yeeres
as
our
Sauiour
liued
in
this
mortall
life
,
others
fortie
dayes
,
according
to
the
time
of
our
Sauiours
fast
;
yet
if
it
be
lawfull
to
coniecture
in
this
matter
so
doubtfull
and
vncertaine
,
I
would
thinke
that
they
were
only
eight
dayes
in
Paradise
,
because
this
was
sufficient
for
the
experience
of
that
happy
estate
:
so
that
as
our
Sauiour
was
conceiued
(
as
many
thinke
)
on
the
Friday
,
and
died
on
the
same
day
;
so
likewise
(
as
some
coniecture
)
was
the
fall
of
Adam
the
cause
of
his
death
the
same
day
:
so
that
Adams
fall
,
his
creation
,
and
redemption
,
was
by
the
particular
prouidence
of
Almighty
God
,
wrought
(
as
some
contemplate
)
vpon
one
and
the
same
day
.
The
which
,
though
it
be
no
conuincing
reason
,
neither
sufficiently
grounded
in
the
sacred
text
,
yet
can
it
not
be
denied
but
that
it
hath
some
congruitie
and
conueniencie
in
reason
,
that
the
wound
and
the
remedie
should
bee
in
one
and
the
same
day
appointed
to
be
by
God
,
who
from
eternitie
foreseeth
the
end
,
together
with
the
meanes
,
and
decreeth
of
the
end
together
with
the
meanes
,
to
the
end
that
the
common
course
of
time
,
and
remembrance
of
the
day
,
might
put
vs
in
minde
both
of
our
miserable
fall
by
Adam
,
and
our
more
happie
redemption
by
Christ
:
that
so
wee
might
continually
bewaile
our
sinnes
,
proceeding
from
Adams
,
and
giue
humble
and
hearty
thankes
for
the
infinite
mercies
receiued
by
Christ
.
CHAP.
LI.
Of
the
Cherubin
and
sword
which
were
put
at
the
entrance
of
Paradise
.
THe
Originists
doe
vnderstand
this
allegorically
,
so
that
by
this
kinde
of
custodie
is
meant
nothing
else
but
the
particular
prouidence
of
God
,
by
which
our
first
parents
were
depriued
of
all
hope
of
returning
to
Paradise
.
Others
thinke
that
by
the
Cherubin
and
fiery
sword
is
mystically
vnderstood
a
twofold
impediment
or
means
,
by
which
we
be
now
debarred
from
the
celestiall
Paradise
:
the
first
inuisible
,
of
the
inuisible
spirits
and
deuils
,
according
to
that
of
Paul
to
the
Ephesians
,
the
last
chapter
,
verse
12.
For
we
wrestle
not
against
flesh
and
bloud
,
but
against
principalities
,
against
powers
,
and
against
the
gouernours
of
this
world
,
the
Princes
of
darknesse
,
against
spirituall
wickednesses
,
which
are
in
high
places
.
The
second
impediment
(
as
these
Authors
say
)
mystically
signified
by
the
fiery
sword
,
is
the
perpetuall
fight
of
flesh
and
bloud
in
our
spirituall
battell
,
as
well
in
prosperitie
as
aduersitie
,
according
to
our
Sauiours
words
,
Matth.
11.
chap.
12.
verse
:
The
kingdome
of
heauen
suffereth
violence
,
and
the
violent
take
it
by
force
:
and
that
of
Iob
;
Militia
est
vita
hominis
super
terram
.
Or
rather
(
as
other
doe
interpret
)
we
may
vnderstand
by
these
lets
of
accesse
to
Paradise
,
three
principall
hinderances
of
accesse
to
the
celestiall
Paradise
:
by
the
Cherubin
,
which
is
interpreted
the
fulnesse
of
science
,
wisdome
and
knowledge
,
may
be
vnderstood
too
much
curiositie
of
science
,
and
spirituall
pride
oftentimes
contained
therein
,
much
repugnant
to
the
simplicitie
and
puritie
of
Christian
faith
.
By
the
fiery
sword
may
bee
vnderstood
(
as
some
Authors
doe
allegorize
)
all
enflaming
lusts
and
vices
proceeding
from
the
sensitiue
appetite
;
the
which
as
it
is
twofold
,
concupiscible
and
irascible
,
so
is
it
signified
by
the
fire
and
sword
,
or
fiery
sword
:
the
which
being
voluble
,
or
as
it
were
wheeling
about
,
and
alwayes
in
a
perpetuall
motion
,
doth
plainly
expresse
the
perpetuall
inconstancie
,
volubilitie
,
and
motion
of
humane
matters
.
Aquinas
and
Tertullian
thinke
,
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
.
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
committed
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
euill
,
euen
of
their
owne
nature
)
it
would
follow
(
I
say
)
that
God
were
the
author
of
sinne
,
seeing
he
is
the
author
of
nature
.
Therefore
as
S.
Austine
saith
of
the
Angell
,
so
I
of
man
:
Diabolus
natura
est
Angelus
,
sed
quod
natura
est
,
Dei
opus
est
:
quod
verò
diabolus
est
,
vitio
suo
est
,
vtendo
male
naturae
suae
bono
:
opera
verò
eius
mala
,
quae
vitia
dicuntur
,
actus
sunt
,
non
res
.
The
Deuill
by
nature
is
an
Angel
,
and
this
is
Gods
worke
:
but
that
hee
is
a
Deuill
,
commeth
of
his
owne
sinne
,
by
the
euill
vse
of
his
good
nature
:
so
that
his
euill
workes
which
are
called
vices
,
are
the
actions
of
his
nature
,
not
nature
it selfe
or
his
Angelicall
substance
.
After
the
same
manner
,
God
of
his
infinite
goodnes
created
man
good
in
substance
,
in
nature
excellent
,
in
his
powers
perfect
,
and
in
essence
of
all
inferiour
creatures
the
most
eminent
:
but
he
by
his
will
abusing
Gods
gifts
,
depraued
his
powers
,
and
depriued
his
nature
of
these
supernaturall
gifts
,
which
were
made
connaturall
vnto
his
first
creation
:
not
that
either
his
nature
became
formally
sinne
;
or
that
his
sinne
was
transformed
in
substance
,
and
nature
:
least
that
he
,
who
is
the
author
of
nature
,
should
also
be
iudged
the
author
of
sinne
:
but
that
man
freely
subiecting
himselfe
,
vnto
the
breach
of
Gods
commandement
,
voluntarily
depriued
himselfe
of
those
supernaturall
graces
,
which
according
to
the
former
decree
of
God
,
were
due
vnto
his
happy
estate
of
innocencie
.
Insomuch
that
all
the
goodnes
,
beauty
,
and
graces
,
which
before
were
connaturall
vnto
him
,
were
bestowed
by
God
:
and
all
the
euill
which
was
preternaturall
vnto
him
,
and
accidentary
vnto
his
nature
,
was
deriued
from
himselfe
,
according
to
that
of
the
Prophet
Hosea
chap.
13.
vers.
9.
Thy
perdition
is
of
thy selfe
,
but
in
me
is
thy
helpe
.
Hence
it
is
most
euident
,
that
our
nature
depraued
with
sinne
,
must
needs
be
distinguished
from
that
sinne
,
which
depraueth
nature
,
as
the
man
infected
with
any
maladie
,
or
sicknesse
,
is
distinguished
from
the
qualitie
,
or
maladie
infecting
the
man
.
CHAP.
LIII
.
In
which
diuers
other
opinions
of
many
Diuines
touching
the
essence
of
originall
sinne
are
declared
,
and
refuted
.
Driedo
,
Ariminensis
,
Parisiensis
,
and
Altisiodorensis
,
S.
Austine
may
seeme
to
allude
vnto
this
in
his
first
booke
de
nuptijs
&
concupiscentijs
cap.
25
where
he
saith
,
that
originall
sinne
doth
not
remaine
substantially
in
vs
as
a
body
or
spirit
:
but
that
it
is
a
certaine
affection
of
an
ill
qualitie
,
as
a
disease
or
languishing
.
and
in
his
13
chap.
hee
calleth
it
morbidum
affectum
,
a
sickly
qualitie
,
affection
,
or
disposition
,
though
more
spirituall
,
then
corporall
.
Againe
in
his
sixt
booke
against
Iulian
chap.
7.
hee
explicateth
himselfe
more
plainely
,
oppugning
others
in
this
wise
,
some
Philosophers
said
that
it
was
the
vitious
part
of
the
minde
,
by
which
the
minde
or
any
part
of
it
becommeth
vitious
,
that
so
all
being
healed
,
the
whole
substance
may
be
conserued
;
so
as
it
seemeth
,
the
Philosophers
by
a
figuratiue
kind
of
speach
called
that
vitious
part
of
the
minde
,
libidinem
,
lust
,
in
which
the
vice
,
which
is
called
lust
,
is
inherent
after
the
manner
that
those
who
are
contained
in
the
house
,
are
called
the
house
.
S.
Ambrose
likewise
,
seemeth
to
bee
of
the
same
opinion
,
in
the
7.
chap.
of
the
epistle
of
S.
Paul
to
the
Romanes
,
where
propounding
this
question
,
how
sinne
doth
dwell
in
the
flesh
,
seeing
it
is
not
any
substance
,
but
the
priuation
of
goodnes
?
he
answereth
,
ecce
primi
hominis
corpus
corruptum
est
per
peccatum
,
&c.
Behold
(
saith
this
Father
)
the
body
of
the
first
man
was
corrupted
by
sinne
;
and
the
corruption
by
reason
of
the
offence
,
remaineth
in
the
body
,
retaining
the
force
of
Gods
sentence
,
denounced
against
Adam
;
by
whose
fellowship
,
and
society
the
soule
is
spotted
with
sinne
.
But
certainely
,
if
wee
duely
ponder
the
aforesaid
places
,
we
shall
easily
find
,
that
neither
Austine
,
nor
any
other
of
the
Fathers
is
of
this
opinion
;
wherefore
the
meaning
of
S.
Austine
in
the
places
aboue
alleadged
,
is
,
that
concupiscence
is
not
any
substance
,
or
part
of
substance
;
but
rather
a
qualitie
,
or
affection
,
or
effect
of
an
ill
qualitie
:
and
therefore
it
is
most
fitly
compared
to
a
disease
,
not
because
it
is
distinguished
from
the
sensitiue
appetite
;
but
because
it
is
the
very
appetite
,
and
power
it selfe
now
depraued
,
which
is
a
qualitie
,
and
(
as
the
Diuines
tearme
it
)
affectio
morbida
,
a
sickly
,
corrupt
,
or
infected
affection
,
or
inclination
.
First
,
because
it
doth
preuent
,
or
ouersway
reason
,
which
ought
to
bee
the
gouernesse
,
and
rule
ouer
all
humane
actions
.
Secondly
,
because
it
is
depriued
of
originall
iustice
,
which
in
our
first
Parents
,
was
a
power
aboue
nature
,
yet
connaturalized
(
if
I
may
so
tearme
it
)
vnto
their
nature
,
as
well
for
their
direction
in
matter
of
nature
,
as
for
their
helpe
,
and
furtherance
in
actions
of
grace
:
insomuch
that
while
their
wills
were
ruled
by
reason
,
they
were
alwaies
subiect
to
their
Creator
:
and
likewise
directed
in
all
things
belonging
both
to
nature
,
and
grace
.
True
it
is
(
as
St.
Austin
doth
often
repeat
)
that
the
soule
is
corrupted
by
the
flesh
,
as
the
liquour
,
by
the
corrupt
and
vncleane
vessell
:
not
because
that
there
was
any
such
quality
,
as
the
forementioned
,
deriued
into
the
soule
by
the
sinne
of
Adam
:
but
rather
because
the
soule
is
infused
into
the
body
,
which
descended
of
the
defiled
seede
of
Adam
,
and
therefore
doth
contract
this
sinne
,
by
which
it
is
truly
said
to
be
polluted
.
And
according
to
this
interpretation
,
wee
are
also
to
vnderstand
,
that
which
the
Master
of
the
Sentences
aboue
alleadged
,
doth
falsely
cite
out
of
St.
Ambrose
,
being
rather
the
words
of
the
ordinary
glosse
vpon
that
of
Rom.
chap.
7.
But
that
sinne
which
dwelleth
in
me
:
for
the
Author
of
the
glosse
addeth
vnto
the
rest
of
Ambrose
his
word
,
cuius
consortio
anima
maculatur
peccato
:
by
whose
society
the
soule
is
defiled
with
sinne
:
which
by
no
wise
can
bee
vnderstood
,
by
reason
of
any
infectious
quality
deriued
from
the
body
,
and
thence
transfused
into
the
soule
,
but
accordingly
,
as
hath
beene
partly
explicated
already
,
and
shall
bee
heereafter
more
declared
.
And
this
may
be
further
demonstrated
,
euen
by
reason
,
for
first
,
either
this
morbida
qualitas
,
this
infectious
quality
was
naturally
produced
in
our
appetite
,
and
thence
transfused
into
our
wils
,
or
supernaturally
:
the
first
is
impossible
,
because
sinne
had
no
such
naturall
force
or
power
in
Adam
,
otherwise
it
should
haue
had
the
same
effect
likewise
in
all
the
posterity
of
Adam
:
which
euen
our
aduersaries
doe
deny
,
seeing
there
is
no
reason
,
why
it
should
bee
so
auerred
of
one
more
then
of
all
.
Or
peraduenture
this
quality
was
not
produced
by
naturall
means
,
but
by
supernaturall
,
not
by
any
naturall
power
of
man
,
but
by
the
supernaturall
of
Almighty
God
,
and
as
some
hath
aduentured
to
pronounce
,
ex
sola
Dëi
voluntate
,
meerly
by
the
will
of
him
,
to
whom
nothing
is
impossible
,
cui
non
est
impossibile
omne
verbum
,
to
whose
will
all
doe
obey
.
But
certainely
if
wee
waigh
this
answer
,
either
in
the
naturall
principles
of
true
philosophy
,
or
supernaturall
of
grace
,
we
shall
finde
the
aforesayd
position
and
solution
to
bee
most
dissonant
to
both
,
seeing
that
both
doe
euidently
demonstrate
vnto
vs
the
repugnance
and
contradiction
of
this
;
that
hee
who
is
the
fountaine
of
all
goodnesse
,
or
rather
goodnesse
it selfe
,
should
bee
the
particular
and
naturall
efficient
,
or
morall
cause
of
that
which
is
summum
malum
,
the
greatest
euill
,
nothing
more
distant
then
summum
bonum
and
summum
malum
,
nothing
so
vnlike
in
their
being
,
so
nothing
so
improportionate
in
their
causalities
and
effects
.
Wherfore
,
as
it
is
impossible
for
goodnesse
it selfe
not
to
be
good
,
so
is
it
no
lesse
contradiction
to
the
particular
cause
of
euill
,
and
consequently
seeing
that
sinne
is
summum
malum
,
the
greatest
euill
possible
,
and
seeing
likewise
of
all
sinnes
,
this
in
some
sort
is
the
greatest
,
as
which
is
the
originall
and
fountaine
of
all
other
actual
sinnes
,
as
it
doth
imply
contradiction
,
that
God
should
be
the
particular
cause
of
other
actuall
sinnes
,
so
it
doth
à
fortiori
imply
the
same
,
that
he
should
be
in
any
wise
of
this
originall
;
yea
,
euen
natural
reason
was
a
sufficient
light
of
this
vnto
the
very
Heathen
Philosophers
.
So
Plato
in
his
second
booke
De
Republica
saith
,
Omnibus
modis
pugnandum
est
,
ne
Deus
qui
bonus
est
,
dicatur
esse
malorum
causa
,
alioqui
secum
Deus
pugnaret
,
qui
suis
legibus
contrarium
fieri
mandauit
.
Wee
must
by
all
meanes
endeauour
(
saith
this
diuine
Philosopher
)
lest
God
,
who
is
altogether
good
,
be
said
to
be
the
cause
of
euill
,
otherwise
God
should
bee
contrary
and
repugnant
vnto
himselfe
,
seeing
that
hee
hath
commanded
the
contrary
in
his
lawes
:
whose
eyes
(
as
Abacuc
saith
)
are
so
dimme
,
that
they
cannot
see
euill
,
neither
can
they
behold
any
iniquity
.
Not
that
really
,
hee
doth
not
perfectly
view
,
and
comprehend
with
his
all-knowing
science
,
the
secretest
and
most
hidden
,
and
abhominable
action
,
or
most
inward
cogitation
,
and
that
from
all
eternity
,
euen
before
it
bee
conceiued
or
thought
of
by
the
sinner
himselfe
:
but
he
is
said
not
to
see
it
,
or
not
to
know
it
,
scientia
approbationis
,
that
is
,
he
doth
not
approoue
it
,
but
reprooue
it
:
not
allow
it
,
but
condemne
it
:
and
in
this
sense
that
is
to
be
vnderstood
,
which
the
Gospell
saith
,
shall
be
pronounced
vnto
the
vnrepenting
sinners
,
nescio
vos
,
I
know
you
not
,
not
that
our
Sauiour
either
according
to
his
humanity
,
much
lesse
in
his
diuinity
,
was
,
or
is
ignorant
of
any
good
or
bad
action
,
according
to
which
hee
is
to
reward
in
his
iudgement
:
but
that
he
did
not
see
or
know
them
so
,
as
that
hee
did
deeme
them
as
worthy
of
the
diuine
knowledge
and
approbation
,
or
of
any
reward
,
but
onely
of
eternall
fire
,
prepared
for
the
Diuell
and
his
Angels
.
Albertus
,
Pighius
,
and
Catharinus
flying
the
inconueniences
of
the
aforesayd
opinions
,
fell
into
another
extreame
:
to
wit
,
that
there
was
no
other
originall
sinne
in
Adams
posterity
,
then
the
sinne
of
Adam
,
by
which
he
first
of
all
,
then
all
his
discendence
were
reputed
sinners
;
hee
inwardly
,
they
outwardly
;
and
as
the
Schooles
terme
it
,
by
an
outward
denomination
,
to
wit
,
by
Adams
sinne
inward
to
Adam
,
imputed
onely
to
them
,
as
though
it
had
been
really
their
own
,
and
actually
committed
by
them
,
whereas
in
very
deede
they
had
none
proper
,
or
inherent
,
but
Adams
onely
by
imputation
,
not
by
reall
appropriation
.
Which
opinion
may
fitly
bee
declared
by
the
example
of
a
man
,
who
being
adopted
by
a
King
,
as
his
sonne
and
heire
apparant
to
the
Crowne
,
should
haue
granted
vnto
him
and
to
his
posterity
,
all
the
priuiledges
annexed
vnto
his
adoption
and
principality
:
but
yet
with
this
condition
,
that
if
this
Prince
so
adopted
should
commit
any
treason
against
his
father
,
both
he
and
his
posterity
should
not
onely
lose
the
aforesayd
titles
and
priuiledges
,
but
also
should
be
accounted
traytours
vnto
the
Crowne
.
In
which
cause
,
although
the
posterity
of
this
man
had
not
committed
any
fault
in
themselues
;
yet
were
they
to
be
reputed
morally
as
traytours
,
and
to
haue
committed
high
treason
in
their
head
and
pregenitor
.
After
the
same
manner
(
as
the
Doctors
of
this
opinion
auerre
)
was
the
compact
made
betweene
God
,
and
our
first
father
Adam
;
so
that
if
hee
had
not
transgressed
the
commandement
of
his
Creator
,
eating
of
the
forbidden
fruit
,
he
and
his
,
should
haue
beene
translated
out
of
the
terrene
Paradise
,
vnto
the
kingdome
of
heauen
.
But
this
compact
being
broken
by
our
first
father
,
both
he
,
and
wee
lost
our
right
vnto
the
blessednesse
,
for
which
wee
were
created
;
he
in
himselfe
,
and
we
in
him
:
Not
that
as
he
had
inherent
in
him
the
spot
and
blemish
of
originall
sin
,
wee
also
should
haue
it
:
but
only
by
an
externe
denomination
(
as
the
Diuines
terme
it
)
because
we
had
really
the
effects
thereof
,
&
our
first
father
,
in
whom
we
were
all
contained
,
had
really
both
the
cause
&
effect
,
the
sin
(
I
meane
)
of
disobedience
and
the
priuation
of
originall
iustice
,
together
with
all
other
effects
therupon
ensuing
.
This
opinion
is
gathered
out
of
Paul
,
Rom.
5.
In
whom
(
to
wit
)
in
Adam
all
haue
sinned
,
as
who
would
say
,
wee
had
not
sinned
originally
,
but
onely
in
Adam
:
wee
haue
not
therefore
originally
sinned
in
our selues
,
&
consequently
if
wee
haue
not
sinned
in
our selues
,
but
only
in
Adam
,
our
sin
only
is
in
Adam
,
as
it
is
only
by
Adam
,
not
in
our selues
,
as
it
was
not
committed
by
our selues
:
in
so
much
,
that
it
may
only
bee
tearmed
ours
by
imputation
from
our
fore-fathers
,
not
by
reall
inhesion
in
our selues
,
seeing
we
neuer
gaue
any
consent
by
our
owne
willes
vnto
the
foresaid
disobedience
,
but
as
wee
were
included
in
Adam
,
as
in
our
head
;
wee
are
therefore
said
to
be
spotted
with
originall
sinne
,
in
as
much
only
,
as
hee
who
was
our
head
,
and
in
whose
loines
we
were
contained
,
did
really
commit
the
said
sinne
,
and
consequently
(
as
the
foresaid
Doctors
inferre
)
originall
sinne
in
vs
,
neither
consisteth
in
any
actuall
or
habituall
transgression
,
neither
in
concupiscence
,
or
in
the
priuation
of
originall
iustice
:
not
in
the
first
,
This
may
also
seeme
the
opinion
of
S.
Austine
in
his
3.
booke
de
libero
arbitrio
cap.
20.
where
he
saith
that
we
are
all
inquinati
peccato
primi
parentis
,
defiled
with
the
sinne
of
our
first
father
,
the
which
sinne
could
neither
bee
inherent
in
vs
as
actually
proceeding
from
him
,
neither
as
habitually
inherent
in
his
soule
,
or
priuatiuely
adherent
to
his
forme
.
It
was
therefore
in
vs
by
an
externe
denomination
,
inwardly
affecting
him
,
but
outwardly
onely
denominating
vs
.
But
if
it
bee
so
as
Austine
saith
,
that
wee
were
all
originally
defiled
with
the
sinne
of
our
first
father
,
if
wee
had
also
besides
this
some
other
inherent
originall
sinne
,
wee
should
haue
two
kindes
of
originall
sinnes
,
the
one
by
imputation
,
the
other
by
inhesion
;
the
one
inherent
in
Adam
only
,
the
other
in
vs
deriued
from
Adam
,
which
is
to
speake
without
ground
of
Scripture
,
which
onely
maketh
mention
of
one
originall
sinne
,
by
which
all
bee
truly
called
sinners
,
according
to
that
of
the
Apostle
,
Omnes
peccauerunt
in
Adamo
,
all
haue
sinned
in
Adam
,
in
Adam
hee
saith
,
not
in
themselues
,
and
consequently
none
such
did
truly
possesse
them
.
By
this
wee
may
see
what
colour
of
truth
may
be
giuen
to
falsitie
,
yea
euen
vnto
heresie
,
such
as
this
seemeth
to
be
;
for
if
originall
sinne
bee
nothing
else
in
our
posteritie
,
but
the
punishment
and
sinne
of
our
first
father
Adam
,
for
which
all
his
posteritie
is
punished
,
certainly
after
the
same
manner
,
the
sonnes
also
of
any
other
of
his
posteritie
,
who
as
the
Scripture
witnesseth
,
are
iustly
punished
for
their
fathers
offences
,
might
rightly
be
said
to
haue
contracted
so
many
originall
sinnes
,
as
bee
sinnes
punishable
in
them
by
reason
of
their
fathers
transgressions
:
which
without
all
question
were
most
absurd
,
and
yet
the
consequence
seemeth
most
euident
.
For
if
originall
sinne
(
according
to
this
last
opinion
)
Bee
nothing
else
but
the
sinne
of
our
first
father
Adam
,
as
it
is
punishable
in
vs
;
no
question
,
but
by
the
same
reason
,
as
many
sinnes
of
our
fore-fathers
as
are
punishable
in
vs
,
euen
vnto
the
third
or
fourth
generation
,
may
as
well
bee
called
originall
sinnes
in
vs
,
though
they
bee
not
really
inherent
in
our
soules
,
or
powers
thereof
,
but
onely
are
said
to
be
in
vs
by
an
externe
denomination
,
or
name
proceeding
from
our
parents
.
Moreouer
,
if
our
sinne
bee
nothing
else
but
the
sinne
of
our
first
parent
,
as
it
is
imputed
vnto
vs
from
him
as
our
head
;
certainly
as
that
is
blotted
in
him
by
his
repentance
,
so
it
should
also
bee
blotted
in
vs
by
the
same
repentance
:
for
if
his
sinne
could
be
sufficient
for
the
condemnation
of
all
,
why
should
not
his
repentance
be
sufficient
for
all
?
especially
it
being
nothing
in
vs
but
an
externe
denomination
,
or
bare
name
taken
from
his
sinne
,
which
now
being
washed
away
in
him
.
should
of
necessitie
be
likewise
blotted
in
vs
,
nulla
siquidem
forma
,
siue
interna
siue
externa
,
potest
denominare
,
nisi
eo
modo
quo
est
:
for
questionlesse
no
forme
,
being
taken
away
,
can
denominate
as
when
it
was
present
.
This
forme
therefore
being
an
externe
forme
,
which
neuer
had
any
vnion
in
our
soules
,
or
powers
thereof
,
could
neuer
,
euen
when
it
was
present
,
denominate
our
soules
inwardly
sinful
,
much
lesse
now
,
when
it
is
altogether
blotted
out
of
the
first
subiect
,
wherein
it
was
really
inherent
,
but
rather
now
it
should
giue
no
denomination
at
all
,
and
consequently
none
of
the
sons
of
Adam
should
truly
be
said
to
bee
borne
in
originall
sinne
,
seeing
that
forme
,
from
which
they
were
said
to
bee
borne
in
sinne
,
is
quite
abolished
and
blotted
out
euen
in
the
first
subiect
,
from
whence
it
should
proceed
vnto
all
.
Finally
,
as
Dauid
witnesseth
,
wee
are
all
borne
in
iniquitie
,
and
our
mother
conceiued
vs
in
sinne
;
and
S.
Paul
,
All
haue
sinned
in
Adam
:
but
this
could
not
be
true
,
if
so
be
that
wee
were
onely
to
bee
tearmed
originally
sinners
,
in
that
our
first
father
Adam
sinned
;
for
his
sinne
being
blotted
out
,
the
denomination
also
proceeding
from
it
,
should
be
taken
away
,
seeing
that
no
forme
can
any
longer
denominate
,
then
whiles
it
is
present
,
and
after
the
manner
that
it
is
so
.
Therefore
as
it
could
not
really
and
intrinsecally
denominate
the
posteritie
of
Adam
,
sinners
,
euen
when
it
was
present
,
according
to
the
foresaid
doctrine
;
so
now
when
it
is
altogether
taken
away
in
his
root
and
first
origine
,
it
cannot
in
any
wise
denominate
vs
sinners
,
which
is
euidently
against
the
Scriptures
,
which
repeat
so
often
,
that
all
mankinde
was
conceiued
in
sinne
,
and
to
haue
sinned
in
Adam
,
hee
onely
excepted
,
who
as
goodnesse
it selfe
,
in
no
wise
could
bee
subiect
to
this
so
great
euill
;
and
as
man
,
was
hypostatically
vnited
with
the
second
person
of
the
blessed
Trinitie
,
and
predestinated
to
bee
the
generall
redemption
of
the
world
,
from
this
generall
deluge
of
sinne
,
and
therefore
could
not
be
defiled
with
any
sinne
.
CHAP.
LIIII
.
Whether
originall
sinne
consisteth
in
any
priuation
,
or
no.
MAny
seeing
the
inconueniences
of
the
former
opinions
,
not
finding
in
what
positiue
act
or
habit
they
might
constitute
the
essence
of
our
originall
iniustice
,
at
length
haue
beene
driuen
to
say
,
that
it
was
not
essentially
and
formally
in
any
positiue
act
or
habit
,
but
that
it
consisted
rather
in
some
priuation
.
The
reason
of
this
may
bee
,
because
the
essence
of
sinne
according
to
his
nature
,
common
to
all
sinnes
,
both
actuall
,
habituall
,
and
originall
,
is
(
as
the
Fathers
doe
often
insinuate
)
non
natura
aliqua
,
sed
negatio
;
not
any
nature
,
but
a
negation
of
nature
,
and
consequently
the
same
must
be
here
in
originall
sinne
.
So
Dionysius
4.
cap.
de
diuinis
nominibus
,
speaking
of
the
euill
and
malice
of
sinne
,
saith
,
neither
this
euill
of
sinne
is
the
appetite
it selfe
,
but
the
declination
of
the
appetite
from
good
to
euill
,
and
more
plainly
afterward
calleth
it
a
priuation
,
atque
vt
summatim
dicam
,
malum
quemadmodum
saepe
diximus
,
infirmitas
imbecillitásque
,
ac
priuatio
est
aut
scientiae
,
aut
fidei
,
aut
appetitus
,
aut
actionis
bonae
:
Euill
or
sinne
,
as
I
haue
often
said
,
is
a
certaine
infirmitie
,
and
imbecillitie
,
and
a
priuation
either
of
knowledge
,
or
of
faith
,
or
of
the
appetite
,
or
of
the
doing
of
that
which
is
good
.
Iustine
also
in
his
booke
of
the
questions
which
were
proposed
by
the
Gentiles
vnto
the
Christians
,
amongst
other
things
,
resolueth
this
difficultie
,
46.
q.
&
73.
that
euill
or
sinne
is
nothing
else
but
the
corruption
of
goodnesse
:
so
that
it
is
not
any
positiue
entitie
or
being
,
but
rather
a
priuation
of
entitie
or
being
;
or
as
Basil
describeth
it
,
priuatio
boni
,
the
priuation
of
good
:
and
Athanasius
more
plainly
saith
,
it
is
an
ethnicall
and
hereticall
opinion
,
to
say
,
that
sinne
or
euill
hath
any
entitie
or
essence
,
seeing
it
is
rather
the
priuation
of
entitie
or
essence
.
And
this
is
the
reason
why
Nazianzene
compareth
sinne
vnto
darknesse
,
Nisenus
,
Damascenus
,
and
Nizetas
tooke
from
him
,
nullam
esse
mali
essentiam
,
that
euill
or
sinne
hath
no
essence
;
to
wit
,
no
reall
or
positiue
essence
or
being
,
natura
nulla
,
sed
boni
amissio
,
no
positiue
nature
,
but
the
losse
of
goodnesse
,
which
position
Fulgentius
in
his
booke
of
faith
,
the
21.
chap.
deemeth
so
certaine
,
that
it
ought
,
saith
he
,
to
be
holden
as
a
matter
of
faith
,
because
all
things
that
haue
reall
being
or
nature
,
are
good
:
his
words
be
these
:
Quia
omnis
natura
,
in
quantum
natura
est
,
bona
est
,
sed
quia
&
in
ea
bonum
&
augeri
,
&
minui
potest
,
in
tantum
mala
dicitur
,
in
quantum
bonum
eius
minuitur
:
malum
enim
nihil
aliud
est
,
nisi
boni
priuatio
;
vnde
geminum
constat
esse
rationalis
creaturae
malum
;
vnum
quo
voluntariè
ipsa
defecit
à
summo
bono
creatore
suo
;
alterum
quo
in
vita
punietur
:
Euill
(
saith
this
Father
)
is
nothing
else
but
the
priuation
of
good
,
and
hence
it
is
manifest
,
that
the
creatures
endued
with
reason
are
subiect
to
two
kinds
of
euils
:
one
,
by
which
they
voluntarily
fall
from
their
cheefest
good
,
the
other
,
by
which
they
are
punished
in
this
life
.
Likewise
St.
Austin
in
his
first
Treatise
vpon
St.
Iohn
giueth
this
reason
,
why
God
being
the
Creator
of
all
things
,
may
not
bee
sayd
to
bee
the
author
of
sinne
,
to
wit
,
because
sinne
in
his
owne
being
,
hath
no
entitie
or
being
,
but
rather
is
a
priuation
of
entitie
and
being
.
Peccatum
quidem
non
per
ipsum
factum
est
,
vt
manifestum
est
,
quia
peccatum
nihil
est
,
&
nihil
fiunt
homines
,
cùm
peccant
:
Sinne
(
saith
he
)
was
not
made
by
God
,
because
sin
of
it selfe
is
no
thing
,
but
nothing
,
and
men
become
nothing
becomming
sinners
.
Now
then
if
the
essence
of
sinne
in
common
,
or
of
all
sinne
whatsoeuer
be
nothing
,
but
that
nothing
which
is
the
priuation
of
good
,
In
which
poynt
Turrian
and
Corduba
are
of
opinion
,
that
this
priuation
is
subiectionis
&
coniunctionis
cum
Deo
,
in
qua
nati
fuissemus
,
si
primus
parens
non
peccasset
:
of
the
subiection
and
coniunction
with
God
,
in
which
we
should
haue
been
borne
,
if
our
first
father
Adam
had
not
falne
.
This
they
prooue
by
impugning
of
the
other
opinions
,
for
that
as
hath
beene
already
prooued
,
it
cannot
consist
in
any
positiue
and
reall
thing
,
because
God
otherwise
might
in
some
sort
haue
beene
sayd
to
concurre
vnto
it
,
and
consequently
after
that
maner
to
be
the
cause
of
it
,
which
were
blasphemous
:
neither
can
it
consist
in
any
other
priuation
of
any
other
supernaturall
gift
,
because
all
such
priuations
or
depriuations
,
are
rather
effects
consequent
,
as
punishment
due
vnto
the
sinne
it selfe
;
therefore
as
the
heat
cannot
be
sayd
to
bee
the
cause
of
the
fire
,
from
whence
it
doth
proceede
,
nor
the
light
cause
of
the
Sunne
:
so
neither
the
priuation
of
originall
iustice
,
or
of
any
other
vertue
or
supernaturall
gift
,
can
be
said
to
be
the
essence
of
originall
sin
:
for
certainely
if
wee
vnderstand
aright
,
wee
shall
finde
that
all
such
priuations
are
rather
consequent
vnto
sinne
,
and
so
the
effects
,
then
the
sinne
it selfe
,
yea
,
rather
the
punishments
inflicted
by
Almighty
God
vpon
man
for
his
transgression
,
then
the
transgression
it selfe
.
And
heereby
also
wee
may
easily
demonstrate
the
absurdities
of
that
common
opinion
of
the
Papists
,
that
the
essence
of
originall
sinne
in
vs
consisteth
formally
in
the
depriuation
of
originall
iustice
,
which
had
beene
due
vnto
vs
all
,
if
wee
had
not
transgressed
in
our
first
father
;
which
is
the
common
opinion
of
the
schooles
and
Papists
,
of
Aquinas
,
Caietan
,
Conradus
,
Scotus
,
Taperus
,
Sotus
,
Marsilius
,
Ocamus
,
Buderius
,
Alexander
,
Bonaventure
,
Richardus
de
Medianilla
,
Maior
:
Vasquez
,
Zuares
,
Sumel
,
and
almost
all
other
Papists
of
this
age
.
defineth
it
to
be
the
death
of
the
soule
,
wherefore
if
death
(
as
is
plaine
out
of
Philosophy
)
be
nothing
else
but
the
priuation
of
the
life
of
the
soule
:
seeing
nothing
else
can
be
vnderstood
to
be
the
life
of
the
soule
,
but
onely
the
inward
grace
of
God
,
by
which
onely
the
soule
did
liue
that
supernaturall
life
,
which
is
possessed
in
Paradise
:
consequently
the
priuation
of
this
originall
grace
,
or
iustice
,
wherewith
the
soule
was
adorned
,
and
liued
in
Paradise
,
must
needs
be
the
priuation
of
the
same
gift
.
As
if
our
naturall
life
,
here
in
this
vale
of
misery
doth
consist
in
the
presence
of
our
soule
,
or
vnion
thereof
with
the
body
,
consequently
our
death
must
necessarily
consist
in
the
absence
of
the
same
soule
,
which
gaue
it
life
,
or
in
the
disvnion
or
separation
of
these
two
comparts
,
the
soule
,
and
the
body
:
after
the
same
manner
,
if
the
supernaturall
life
of
our
soule
,
consist
in
the
presence
of
God
dwelling
in
our
soules
by
his
grace
,
then
certainely
our
spirituall
death
,
whether
it
be
considered
here
after
our
expulsion
out
of
Paradise
,
or
in
the
fall
from
that
first
happinesse
,
must
necessarily
consist
in
the
departing
of
God
from
our
soules
,
or
(
which
is
all
one
)
in
the
absence
or
depriuation
of
his
grace
.
Neither
can
this
want
of
originall
iustice
be
rightly
deemed
a
punishment
of
our
originall
sinne
(
as
hath
beene
before
obiected
)
because
no
defect
or
want
worthy
of
an
other
punishment
,
can
be
inflicted
as
a
punishment
:
wherefore
seeing
that
this
maketh
our
soules
worthy
to
be
depriued
of
eternall
blisse
,
which
is
the
greatest
punishment
imaginable
,
that
could
be
inflicted
for
originall
sinne
;
CHAP.
LV.
In
which
the
last
opinion
of
the
precedent
Chapter
is
refuted
,
and
the
truth
set
downe
in
what
consisted
the
sinne
of
our
first
father
,
and
ours
contracted
from
him
.
WE
may
easily
perceiue
by
the
opinions
refuted
in
the
precedent
Chapters
,
how
easie
it
is
,
euen
for
the
greatest
witts
to
erre
in
supernaturall
matters
,
without
the
assistance
of
Gods
supernaturall
grace
,
and
illumination
,
seeing
that
those
who
were
accounted
the
very
mirrours
of
wisdome
in
their
time
,
haue
beene
so
hoodwinked
and
blinded
in
the
cause
and
first
fountaine
of
their
felicitie
,
insomuch
that
though
they
knew
,
that
they
were
conceiued
,
as
Dauid
saith
,
in
iniquitie
and
sinne
,
yet
they
were
not
able
to
declare
sufficiently
in
what
consisted
that
iniquitie
,
and
originall
sinne
,
much
lesse
to
demonstrate
with
any
certainety
,
that
which
S.
Austine
almost
in
one
word
doth
declare
so
euidently
,
libro
q
ᵒ
:
de
nuptijs
,
&
concupiscentijs
cap.
23
,
&
26.
where
hee
expresly
holdeth
that
our
originall
sin
consisteth
in
concupiscence
,
which
though
it
remaine
in
the
regenerate
,
yet
is
it
not
imputed
to
them
,
in
ijs
ergo
qui
regenerantur
in
Christo
,
in
those
therefore
who
are
regenerated
in
Christ
,
when
they
receiue
the
remission
of
all
their
sinnes
,
it
is
necessarie
that
the
guiltinesse
of
this
as
yet
remaining
concupiscence
,
be
remitted
;
So
that
(
as
I
haue
already
said
)
it
be
not
imputed
to
sin
for
as
the
guiltinesse
of
those
sinnes
,
which
cannot
remaine
,
because
they
passe
,
when
they
are
committed
,
remaineth
neuerthelesse
;
which
if
it
be
not
remitted
,
will
remaine
for
euer
:
so
the
guiltinesse
of
the
foresaid
concupiscence
,
when
it
is
remitted
,
is
quite
taken
away
.
tegitur
,
non
tollitur
;
raditur
,
non
eradicatur
:
it
is
couered
,
not
rooted
out
;
it
remaineth
,
but
is
not
imputed
.
For
proofe
of
which
,
Wee
know
that
the
law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
:
for
I
allow
not
that
which
I
doe
;
for
what
I
would
,
that
doe
I
not
;
but
what
I
hate
,
that
doe
I
:
now
then
it
is
no
more
I
that
doth
it
,
but
sinne
that
dwelleth
in
mee
.
Now
what
sinne
is
this
the
Apostle
speaketh
of
,
but
originall
,
or
concupiscence
,
remaining
as
yet
euen
after
his
regeneration
,
drawing
him
vnto
that
which
he
would
not
,
and
therefore
afterward
in
the
same
chapter
,
opposing
it
to
the
right
inclination
of
the
minde
,
hee
calleth
it
another
law
in
his
members
,
rebelling
against
the
law
of
his
minde
,
and
leading
him
captiue
vnto
the
law
of
sinne
,
which
was
in
his
members
:
and
hence
he
concludeth
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
?
that
is
,
from
originall
sinne
,
the
which
as
it
is
the
death
of
the
soule
,
so
likewise
it
causeth
the
death
of
the
body
.
CHAP.
LVI
.
In
which
the
matter
of
the
precedent
chapter
is
more
largely
discussed
.
THe
first
heretickes
,
who
after
the
preaching
of
the
Gospell
denied
originall
sinne
,
were
Pelagius
and
Coelestius
,
as
S.
Austine
writeth
lib.
de
peccatorum
meritis
&
remissione
,
cap.
1.
2.
3.
9.
&
19.
whom
Iulian
the
Pelagian
followed
in
his
fourth
booke
which
hee
wrote
against
originall
sinne
;
yea
this
is
attributed
vnto
the
Armenians
,
to
Faber
Stapulensis
,
and
others
.
The
first
argument
of
this
heresie
is
that
which
Iulian
the
Pelagian
vsed
against
S.
Austine
;
because
it
is
essentiall
to
all
sinnes
,
to
be
voluntary
;
but
nothing
can
be
voluntary
vnto
infants
,
before
the
vse
of
reason
,
seeing
that
as
the
Philosophers
say
,
and
proue
,
nihil
concupitum
quin
praecognitum
,
nothing
is
willed
,
desired
,
or
sought
after
,
which
is
not
first
knowne
;
infants
therefore
who
haue
no
vse
of
reason
,
can
haue
no
abuse
of
will
by
consent
vnto
a
foreknowne
euill
;
and
where
there
can
be
no
sufficient
foreknowledge
or
distinction
of
good
from
euill
,
there
questionlesse
can
be
no
sinne
.
Yea
this
seemeth
to
be
confirmed
by
S.
Austine
himselfe
,
lib.
3.
de
libero
arbitrio
,
cap.
13.
where
hee
confesseth
that
sinne
is
so
voluntary
an
euill
,
that
nothing
can
be
sinne
,
which
is
not
voluntary
:
and
in
another
place
he
auoucheth
,
that
neither
any
of
the
small
number
of
the
learned
,
nor
of
the
multitude
of
the
vnlearned
,
doe
hold
that
a
man
can
sinne
without
his
consent
.
Wherefore
Doctor
Bishop
against
M.
Perkins
out
of
those
words
doubteth
not
to
vpbraid
the
Church
of
Englands
doctrine
about
this
point
,
saying
,
What
vnlearned
learned
men
are
start
vp
in
our
miserable
age
,
that
make
no
bones
to
denie
this
,
and
greater
matters
too
?
To
this
argument
of
Iulian
peraduenture
some
will
say
,
that
originall
sinne
is
voluntary
in
the
infants
,
not
by
their
owne
proper
actuall
will
,
as
who
can
haue
none
such
,
but
by
the
will
of
their
first
father
Adam
,
which
after
a
sort
may
be
said
to
be
the
will
of
all
his
posteritie
,
seeing
he
was
the
head
of
them
all
,
and
therefore
that
by
his
voluntary
transgression
all
Adams
posteritie
may
bee
said
to
haue
sinned
in
him
.
But
this
seemeth
not
to
satisfie
for
originall
sinne
,
if
wee
will
consider
well
the
nature
of
it
:
and
as
all
the
aduerse
part
doth
hold
,
verè
auertit
à
Deo
parvuli
voluntatem
,
&
cam
conuertit
ad
bonum
mutabile
;
it
doth
truly
auert
the
will
of
the
infants
from
God
,
vnto
an
apparant
and
mutable
good
,
yea
euen
to
the
deuill
;
therefore
the
will
of
our
parent
,
and
his
sinne
,
is
in
no
wise
to
cause
originall
sinne
in
vs
.
Secondly
(
as
true
Philosophie
teacheth
)
no
cause
can
produce
that
which
it
hath
not
in
it selfe
,
either
virtually
,
or
formally
,
neither
doth
any
cause
produce
any
thing
,
but
after
the
manner
that
it
containeth
the
thing
which
is
to
bee
produced
,
either
formally
,
if
so
bee
that
it
hath
the
same
forme
,
species
,
or
kinde
,
which
the
effect
hath
;
or
virtually
,
if
it
containe
it
in
a
more
perfect
degree
and
measure
.
But
certainly
,
neither
our
first
parent
Adam
,
neither
our
immediate
parents
now
regenerated
in
Christ
,
haue
in
any
wise
the
guiltinesse
of
originall
sinne
at
the
time
of
our
generation
;
how
can
it
therefore
possibly
come
to
passe
,
that
any
such
guilt
of
originall
sinne
should
proceed
from
them
vnto
vs
?
Certainly
this
could
not
proceed
from
any
matrimoniall
act
,
seeing
that
was
and
is
lawfull
in
all
lawes
,
both
of
nature
,
Moses
,
and
grace
:
how
therefore
could
that
which
is
a
sinne
,
and
consequently
vnlawfull
,
proceed
from
that
which
is
altogether
lawfull
?
Thirdly
,
the
actions
of
our
externall
powers
,
as
of
seeing
,
smelling
,
tasting
,
and
the
like
,
are
in
no
wise
voluntary
,
or
so
tearmed
,
but
outwardly
only
,
or
(
as
the
Philosophers
tearme
is
)
by
an
extrinsecall
denomination
,
or
name
deriued
from
our
will
;
and
this
,
because
they
haue
no
freedome
or
libertie
in
themselues
inwardly
,
but
only
as
they
are
directed
from
the
inward
facultie
of
the
will
:
and
therefore
as
they
haue
no
libertie
or
free
will
,
but
only
by
an
externe
denomination
;
so
neither
haue
they
any
sinne
inwardly
inherent
,
but
onely
as
they
are
commanded
,
or
proceed
from
the
will
.
Therefore
after
the
same
manner
,
seeing
the
soules
and
willes
of
the
infants
haue
no
libertie
,
or
freedome
of
choice
,
but
only
by
an
externe
denomination
,
outwardly
deriued
from
the
will
of
Adam
,
now
altogether
past
,
and
of
his
sinne
,
now
forgiuen
;
it
must
needs
follow
,
that
they
cannot
in
any
wise
bee
said
to
haue
contracted
any
sin
,
but
only
by
an
externe
denomination
,
proceeding
from
the
sin
of
Adam
.
Fourthly
,
that
which
in
it selfe
is
according
to
Gods
law
,
neither
in
any
wise
contradicting
the
same
,
cannot
be
the
cause
of
that
which
is
against
the
law
of
God
:
wherefore
seeing
that
matrimonie
,
or
the
matrimoniall
act
,
is
according
to
Gods
law
,
it
cannot
bee
the
cause
or
occasion
of
originall
sinne
in
the
infant
,
which
is
against
Gods
law
.
Fiftly
,
originall
sinne
cannot
proceed
from
Adam
vnto
his
posteritie
,
neither
as
from
the
morall
cause
thereof
,
neither
as
from
a
physicall
,
naturall
,
or
reall
cause
:
not
morally
,
because
as
death
did
proceed
from
sinne
;
so
life
,
if
he
had
perseuered
,
should
haue
proceeded
from
grace
,
and
originall
iustice
,
which
was
a
gift
giuen
vnto
all
our
nature
in
Adam
,
not
per
modum
meriti
,
by
way
of
merit
,
(
as
some
haue
dreamed
)
but
gratis
:
otherwise
(
as
the
Apostle
argueth
,
Romans
the
11.
chapter
)
grace
should
haue
been
no
grace
.
Now
therefore
consequently
,
neither
doth
originall
sinne
passe
vnto
vs
his
posteritie
by
way
of
demerit
,
or
as
a
morall
effect
of
sinne
,
seeing
that
the
same
reason
which
doth
vrge
for
the
transfusion
of
this
demerit
or
sinne
vnto
vs
,
doth
also
vrge
for
the
transfusion
of
grace
.
Wherefore
seeing
he
could
not
be
the
meritorious
cause
of
our
grace
,
because
it
doth
implie
contradiction
,
to
be
deserued
,
and
yet
to
be
grace
,
a
free
gift
,
and
graciously
giuen
;
neither
can
he
be
consequently
the
morall
cause
of
our
originall
sinne
.
Neither
finally
can
the
sinne
of
Adam
bee
the
reall
or
physicall
cause
of
our
sinne
,
seeing
that
his
sinne
,
whereof
ours
should
proceed
,
is
now
neither
actuall
,
nor
virtuall
;
not
actuall
,
because
it
is
forgiuen
;
not
virtuall
,
for
that
then
it
should
be
latent
in
the
generatiue
power
or
seed
;
which
cannot
possibly
bee
,
because
then
it
should
be
attributed
to
God
,
who
is
cause
of
the
generatiue
power
;
seeing
(
as
the
Philosophers
say
)
causa
causae
est
causa
effectus
illius
secundae
causae
,
the
cause
of
any
second
cause
is
the
cause
of
the
effect
proceeding
from
the
second
cause
.
Lastly
,
there
cannot
bee
assigned
any
time
or
moment
,
in
which
the
sonnes
of
Adam
doe
or
can
contract
this
originall
sinne
:
therefore
both
according
to
true
Diuinitie
and
Philosophie
,
it
cannot
be
that
we
doe
really
and
inwardly
in
our
soules
contract
any
such
sinne
,
but
rather
wee
are
called
sinners
in
Adam
,
and
are
said
by
the
Apostle
to
haue
sinned
in
Adam
,
by
reason
onely
of
his
fall
,
who
was
our
head
.
The
antecedent
seemeth
certaine
,
because
this
sinne
can
neither
infect
our
soules
in
the
first
instant
of
their
creation
or
infusion
,
otherwise
the
soule
should
haue
it
from
her
creation
,
and
consequently
it
might
bee
attributed
to
Almightie
God
,
as
to
the
author
thereof
,
seeing
that
as
true
Philosophie
teacheth
,
operatio
quae
simul
incipit
cum
esse
rei
,
est
illi
ab
agente
,
à
quo
habet
esse
;
the
action
which
beginneth
iointly
with
the
being
of
the
effect
,
is
from
that
cause
,
from
which
it
hath
being
.
And
hence
Aquinas
holdeth
as
impossible
,
Neither
could
this
sinne
bee
contracted
by
vs
in
the
instant
,
in
which
our
soules
were
infused
into
our
bodies
,
seeing
that
the
immediate
subiect
of
sinne
is
not
the
body
,
but
the
soule
,
or
some
of
the
powers
of
the
soule
:
seeing
therefore
no
instant
can
be
assigned
,
in
which
the
sonnes
of
Adam
are
infected
with
this
originall
crime
,
it
followeth
necessarily
,
both
according
to
the
grounds
of
reason
,
and
Scripture
,
that
there
is
no
such
infection
or
corruption
inherent
in
our
soules
.
For
the
better
vnderstanding
of
this
fundamentall
point
,
so
controuerted
in
all
ages
,
we
must
note
,
first
,
that
originall
sinne
is
called
peccatum
naturae
,
the
sinne
of
nature
,
according
to
that
of
Paul
,
Ephesians
2.
Wee
were
by
nature
the
sonnes
of
wrath
:
because
sinne
did
spot
,
defile
,
or
rather
corrupt
the
whole
masse
of
humane
nature
in
our
first
father
Adam
,
from
whom
,
as
first
head
and
fountaine
,
it
hath
beene
and
is
deriued
.
Secondly
,
this
sinne
is
called
the
sinne
of
the
world
,
Iohn
chap.
1.
Behold
the
Lambe
of
God
,
which
taketh
away
the
sinne
of
the
world
;
because
all
men
were
defiled
with
this
,
one
onely
excepted
,
God
and
man
,
by
whom
al
others
were
redeemed
.
Thirdly
,
it
is
also
tearmed
peccatum
humanae
conditionis
,
the
sinne
common
to
all
humane
nature
;
because
there
is
not
any
(
Christ
only
excepted
)
which
doth
not
vndergoe
this
yoke
.
So
Ierome
explicating
that
of
the
50.
Psalme
,
Behold
I
am
conceiued
in
iniquities
,
saith
,
not
in
the
iniquities
of
my
mother
,
but
in
the
iniquities
of
humane
nature
,
which
are
generall
to
all
humane
nature
,
or
which
hath
defiled
all
mankinde
.
Fourthly
,
the
sinne
of
Adam
is
called
peccatum
radicale
,
the
radicall
sinne
,
or
root
of
sinne
;
because
wee
being
now
depriued
by
it
of
originall
iustice
,
which
as
it
was
in
Adam
,
so
should
it
also
haue
beene
in
vs
,
an
antidote
against
all
inordinate
desires
:
but
now
our
inordinate
appetite
and
concupiscence
(
which
is
the
root
of
all
euill
)
is
let
loose
,
to
the
ouerthrow
of
all
true
libertie
.
Lastly
,
wee
must
note
this
difference
betweene
the
originall
and
the
actuall
sinne
of
euery
particular
man
besides
Adam
,
that
the
actuall
sinne
is
committed
by
the
actuall
will
and
consent
of
euery
sinner
,
but
the
originall
commeth
only
by
Adams
sinne
and
transgression
,
and
thereby
is
transfused
and
passed
into
vs
.
Wherefore
God
speaking
not
of
the
former
,
but
of
the
latter
,
Ezechiel
chap.
18.
saith
,
The
soule
that
hath
sinned
shall
die
:
the
sonne
shall
not
beare
the
iniquitie
of
the
father
,
neither
the
father
the
sonnes
iniquitie
:
the
righteousnesse
of
the
righteous
shall
be
vpon
him
,
and
the
impietie
of
the
wicked
vpon
him
.
On
the
contrary
side
,
originall
sinne
being
the
sinne
of
nature
,
requireth
only
the
free
libertie
of
the
first
and
principall
head
of
nature
,
because
his
will
is
reputed
as
the
vniuersall
will
of
all
:
whence
it
is
,
that
wee
must
not
thinke
,
that
when
the
childe
is
first
conceiued
,
and
the
soule
first
infused
into
the
body
,
that
then
(
I
say
)
it
may
bee
deemed
to
sinne
,
but
rather
that
then
it
is
conceiued
in
sinne
:
so
Dauid
saith
,
that
he
was
conceiued
in
sinne
,
not
that
he
sinned
in
his
conception
.
For
though
both
insinuate
a
true
sinne
in
vs
,
yet
the
one
,
that
is
,
originall
sinne
,
is
thereby
signified
to
be
deriued
from
Adam
vnto
vs
,
yea
also
to
be
inherent
in
vs
:
the
other
,
that
is
,
actuall
sinne
,
is
from
our selues
,
and
of
our selues
;
whence
it
is
,
that
the
person
of
Adam
was
first
infected
with
this
originall
contagion
,
and
then
his
nature
:
but
in
vs
contrariwise
,
first
the
nature
is
infected
,
then
the
person
depraued
.
These
things
presupposed
,
my
first
conclusion
is
,
that
it
is
a
point
of
catholike
faith
,
that
all
those
who
descend
of
the
seede
of
Adam
by
ordinary
meanes
,
are
infected
with
this
generall
maladie
of
originall
sinne
.
Wherefore
God
threatneth
,
Gen.
13.
that
he
whose
flesh
is
not
circumcised
,
shall
be
blotted
out
of
the
booke
of
God
,
because
hee
hath
made
frustrate
his
couenant
:
out
of
which
testimonie
S.
Austine
thus
argueth
against
the
Pelagians
;
The
infants
did
not
frustrate
this
couenant
made
with
God
by
any
actuall
sinne
,
seeing
they
could
not
commit
any
actually
;
therefore
they
contracted
originally
by
originall
sinne
deriued
from
Adam
.
The
second
testimonie
,
which
proueth
this
point
,
is
out
of
the
51.
Psalme
,
where
Dauid
saith
,
Behold
I
am
conceiued
in
iniquities
,
and
my
mother
conceiued
mee
in
sinne
.
Out
of
which
place
almost
all
the
Greeke
and
Latine
Fathers
doe
inferre
the
foresaid
conclusion
,
especially
Origenes
,
Basil
,
and
Chrysostome
,
who
in
his
3.
booke
in
Leuiticum
cap.
12.
noteth
,
that
Dauid
doth
not
by
these
words
accuse
any
sinne
of
his
mothers
,
but
that
he
calleth
nature
his
mother
,
signifying
thereby
,
that
the
filth
and
impuritie
of
Adams
sinne
hath
descended
vpon
all
his
posteritie
.
Yea
this
is
also
the
exposition
of
Eutimius
,
Hilarius
,
Ruffinus
,
Innocentius
tertius
,
Beda
,
Gregory
,
Ambrose
,
and
Hierome
,
who
also
alleage
for
the
same
conclusion
Eccles.
cap.
4.
a
heauie
yoake
vpon
the
sonnes
of
Adam
from
the
day
of
their
birth
vnto
the
day
of
their
death
:
which
place
S.
Austine
thus
explicateth
;
Quid
est
graue
iugum
,
nisi
peccatum
?
What
is
this
heauie
yoake
,
but
sinne
?
And
why
is
it
called
a
yoake
,
but
because
it
proceedeth
from
two
,
the
male
and
the
female
,
of
the
good
,
and
of
the
bad
;
and
because
it
is
a
yoake
in
both
the
sexes
,
therefore
it
is
said
to
bee
a
heauie
yoake
vpon
the
children
of
Adam
:
therefore
in
that
he
said
vpon
the
sonnes
of
Adam
,
he
made
no
difference
of
ages
,
no
distinction
of
sexes
,
and
by
the
comparing
of
sinne
vnto
a
yoake
,
hee
made
all
men
equall
,
Christ
only
excepted
,
who
was
not
borne
as
others
were
of
corruption
and
sinne
.
Many
of
the
Fathers
,
20.
29.
30.
&
lib.
2.
cap.
27.
and
principally
S.
Austine
doth
deduce
this
our
conclusion
out
of
the
3.
of
Iohn
,
where
our
Sauiour
saith
,
that
vnlesse
a
man
be
borne
againe
of
water
and
of
the
holy
Ghost
,
hee
cannot
enter
into
the
kingdome
of
heauen
:
out
of
which
place
,
though
Bellarmine
with
most
of
the
Doctors
of
the
church
of
Rome
,
doe
inferre
an
absolute
necessitie
of
baptisme
,
by
reason
of
the
generall
exception
made
by
our
Sauiour
,
that
vnlesse
a
man
be
borne
of
water
he
cannot
be
saued
;
yet
neuerthelesse
this
is
not
so
to
bee
vnderstood
of
the
materiall
water
,
but
of
the
grace
of
God
purging
and
cleansing
vs
as
water
doth
,
as
a
reuerend
Author
of
this
age
doth
wel
expound
:
hee
shall
baptise
with
the
holy
Ghost
,
and
with
fire
,
that
is
,
by
the
spirit
of
God
,
which
is
as
it
were
fire
,
lightning
our
hearts
with
the
knowledge
of
God
,
enflaming
them
with
his
loue
,
and
purging
them
from
all
euill
affections
.
So
when
wee
are
said
to
bee
borne
againe
by
water
and
the
spirit
,
he
meaneth
by
the
spirit
shewing
forth
in
vs
the
force
,
power
,
and
propertie
of
water
;
as
if
he
should
say
,
we
are
borne
of
water
,
which
is
the
spirit
,
as
Iohn
7.38.39
.
and
4.21
.
Againe
,
if
it
were
meant
of
water
in
baptisme
,
it
must
bee
vnderstood
according
to
a
like
sentence
Iohn
6.53
.
Vnlesse
you
eat
the
flesh
of
the
sonne
of
man
,
and
drinke
his
bloud
,
you
shall
not
haue
life
in
you
:
which
must
bee
vnderstood
of
such
as
are
of
yeeres
,
according
to
the
exposition
of
Innocentius
3.
Peter
Lumbard
the
master
of
the
sentences
.
But
to
leaue
the
confirmation
of
this
point
as
touching
the
saluation
of
infants
vnbaptised
,
S.
Chrysostome
,
Theodoretus
,
S.
Austine
,
with
many
other
Doctors
doe
euidently
deduce
the
foresaid
conclusion
out
of
the
5.
to
the
Romans
,
by
one
man
sinne
entred
into
the
world
,
and
by
sinne
death
passed
vnto
all
men
,
in
which
all
haue
sinned
.
Arausican
Councels
;
of
Iustine
Martyr
,
Ireneus
,
Athanasius
,
Cirillus
,
Nazianzen
,
Chrysostome
,
Cirillus
Alexandrinus
,
Theodoretus
,
Damascenus
,
Origenes
,
Cyprianus
,
Hilarius
Pictaviensis
,
Ambrose
,
Ierome
,
Fulgentius
,
Bernard
,
and
many
others
.
Now
it
remained
,
that
I
should
haue
answered
to
all
and
euery
of
the
arguments
of
the
contrary
opinion
,
but
seeing
they
may
be
easily
answered
with
one
and
the
same
distinction
,
I
will
onely
expresse
that
,
and
so
conclude
this
question
,
which
hath
so
troubled
the
Church
of
God
in
former
ages
.
The
distinction
is
this
,
that
wee
must
vnderstand
the
difference
,
and
distinction
of
a
twofold
sinne
:
the
first
is
actuall
,
the
second
originall
:
the
first
from
our selues
,
the
second
from
Adam
,
though
in
our selues
:
the
first
we
grant
could
neuer
be
in
the
afore-said
infants
,
as
which
neuer
came
to
the
vse
of
reason
,
and
consequently
neither
could
euer
abuse
it
:
the
second
,
which
is
originall
sinne
,
might
be
and
was
in
them
,
as
is
manifest
by
the
authorities
and
reasons
aboue
alleadged
both
of
Scripture
,
and
Fathers
:
and
by
this
distinction
we
may
vnderstand
all
those
authorities
which
seeme
in
any
sort
to
fauour
the
Pelagians
in
this
point
;
which
therefore
I
conclude
with
S.
Austine
serm
:
7.
de
verbis
Apostoli
circa
finem
:
Ecce
infantes
in
suis
vtique
operibus
innocentes
sunt
,
nihil
secum
,
nisi
quod
de
primo
homine
traxerunt
habentes
,
quibus
propterea
est
Christi
gratia
necessaria
,
vt
in
Christo
viuificentur
,
qui
in
Adamo
mortui
sunt
,
vt
quia
inquinati
sunt
generatione
,
purgentur
regeneratione
:
behold
(
saith
he
)
the
infants
be
innocent
in
their
owne
workes
,
hauing
no
sinne
,
but
that
which
they
haue
by
descent
from
their
first
father
,
to
whom
notwithstanding
the
grace
of
Christ
is
therefore
necessarie
,
that
they
may
be
receiued
in
Christ
,
who
died
in
Adam
,
to
the
end
that
being
defiled
by
generation
,
they
might
be
purged
by
regeneration
,
in
his
blood
,
who
died
for
all
.
CHAP.
LVII
.
Wherein
are
solued
diuers
difficulties
against
the
former
doctrine
.
MAny
obiections
are
wont
to
bee
made
against
the
doctrine
of
the
precedent
Chapters
,
of
which
these
following
are
the
principall
,
yea
all
may
be
reduced
vnto
them
.
First
,
that
if
the
concupiscence
,
or
fomes
peccati
,
which
is
left
after
our
baptisme
in
vs
,
were
sinne
,
it
would
follow
,
that
God
were
the
author
of
sinne
,
seeing
he
is
the
author
of
our
nature
,
and
therefore
hee
must
needs
be
the
author
of
that
,
which
necessarily
followeth
nature
;
as
who
is
the
cause
of
the
fire
,
is
also
of
the
heat
proceeding
from
the
fire
:
wherefore
seeing
that
God
was
the
author
of
nature
,
hee
must
also
be
the
author
of
this
fomes
peccati
,
and
concupiscence
,
which
necessarily
floweth
from
the
same
nature
,
if
therefore
our
originall
sinne
consist
in
this
concupiscence
,
which
floweth
from
nature
,
he
who
is
the
author
and
cause
of
nature
,
must
also
be
of
the
sinne
,
which
floweth
from
nature
,
which
both
seeme
no
lesse
blasphemous
then
absurd
.
I
answer
,
that
this
fomes
peccati
or
concupiscence
(
with
which
Adam
was
created
,
and
wee
all
borne
)
was
first
in
him
,
and
should
also
haue
beene
in
vs
,
though
we
had
persisted
in
originall
iustice
,
yet
had
it
not
beene
any
sinne
in
any
of
vs
,
if
Adam
had
not
sinned
,
and
we
in
him
:
because
this
was
as
it
were
extinguished
and
ouercome
by
original
iustice
in
Adam
,
and
should
haue
beene
in
vs
also
,
by
reason
that
the
like
grace
and
iustice
which
was
infused
into
Adam
,
should
also
haue
beene
deriued
vnto
vs
by
Adam
.
But
seeing
Adam
lost
this
grace
both
for
vs
,
and
himselfe
:
both
this
priuation
of
grace
is
attributed
vnto
vs
,
as
also
the
concupiscence
reviued
in
vs
by
reason
of
Adams
sinn
:
true
it
is
that
the
guilt
thereof
is
taken
away
in
the
regenerate
by
baptisme
,
and
so
it
is
not
imputed
by
reason
of
our
regeneration
.
But
hence
peraduenture
it
may
bee
further
vrged
,
that
though
God
be
not
the
author
of
this
concupiscence
,
as
it
hath
the
force
,
and
malice
of
sinne
,
yet
that
he
is
the
author
of
the
same
thing
,
that
is
originall
sinne
,
to
wit
,
of
that
fomes
peccati
,
fewell
of
sinne
,
concupiscence
or
inclination
vnto
sinne
,
which
also
is
no
small
absurditie
.
I
answer
that
this
is
no
absurditie
,
but
necessarie
,
no
heresie
,
but
catholique
doctrine
;
so
that
it
be
not
granted
that
he
is
author
of
it
,
as
it
is
sinne
,
but
of
that
materiall
,
or
thing
which
by
mans
wickednesse
is
made
sinne
,
yea
which
is
good
as
proceeding
from
God
;
though
euill
and
wicked
,
as
flowing
from
man
,
Gods
concourse
being
altogether
good
,
mans
determination
euill
,
as
detorting
it
to
euill
;
as
the
light
of
the
Sunne
of
it self
pure
and
good
,
is
oftentimes
vsed
and
abused
to
euill
,
yea
of
this
we
haue
infinite
examples
,
in
which
our
aduersaries
are
driuen
to
auerre
the
like
.
For
who
doubteth
,
but
that
Almighty
God
,
(
qui
operatur
omnia
in
omnibus
,
who
worketh
all
reall
actions
in
all
things
whatsoeuer
)
is
also
the
vniuersall
cause
of
euery
reall
action
,
and
habit
of
sinne
?
and
yet
neuerthelesse
no
man
will
be
so
blinde
,
and
blasphemous
,
therefore
to
attribute
to
his
infinite
goodnes
,
that
which
hath
infinite
malice
in
it
,
as
it
is
against
that
infinite
goodnes
.
The
reason
therefore
,
why
it
is
rather
to
be
attributed
vnto
man
,
as
second
cause
of
it
,
then
vnto
God
,
who
is
the
vniuersall
cause
of
all
,
is
,
because
man
hauing
the
vniuersall
concourse
of
God
vnto
good
,
determineth
it
,
according
to
his
euill
inclination
vnto
naught
,
and
so
committeth
that
nothing
which
in
it selfe
is
sin
,
and
priuation
of
good
.
Secondly
,
it
may
be
obiected
against
originall
sinne
,
that
if
that
priuation
of
originall
iustice
which
ought
to
haue
beene
in
vs
,
and
of
which
we
were
depriued
by
Adams
fall
,
were
in
any
wise
to
be
tearmed
originall
sinne
,
it
would
follow
,
that
there
were
not
one
onely
originall
sinne
in
euery
one
of
vs
,
but
many
:
for
seeing
that
there
is
not
one
onely
culpable
priuation
of
that
originall
iustice
,
which
Adam
had
in
Paradise
,
but
also
of
faith
,
hope
,
charitie
,
and
of
all
other
graces
,
consequent
vnto
the
fore-said
originall
iustice
,
why
should
there
not
be
by
the
like
reason
as
many
originall
sinnes
,
as
there
bee
priuations
of
supernaturall
gifts
,
and
graces
?
The
answer
is
easie
,
for
that
all
these
depriuations
of
graces
are
deriued
of
one
,
which
is
of
our
originall
iustice
,
which
should
haue
beene
the
roote
,
and
fountaine
of
them
all
.
The
third
obiection
may
be
,
that
seeing
that
it
is
not
in
the
power
of
any
to
attaine
to
the
grace
of
God
,
being
in
originall
sinne
,
consequently
the
formall
of
originall
sinne
cannot
be
any
priuation
of
grace
,
but
rather
a
negation
.
I
answer
,
that
because
once
it
was
in
the
power
of
Adam
,
supposing
the
couenant
made
by
Almighty
God
with
him
,
that
the
said
supernaturall
forme
of
originall
iustice
should
haue
beene
by
his
perseuerance
passed
vnto
his
posteritie
;
hence
it
is
that
this
absence
of
originall
iustice
in
Adam
and
his
posteritie
,
is
rather
a
priuation
,
then
negation
.
Fourthly
,
it
may
be
obiected
,
that
as
in
the
opinion
of
Scotus
,
whensoeuer
the
act
of
sinne
is
past
,
the
sinner
may
truly
be
called
a
sinner
only
by
reason
of
the
relation
of
the
act
past
,
which
is
not
as
yet
forgiuen
;
so
it
seemeth
,
that
the
same
might
be
said
in
originall
sin
,
that
though
the
act
of
Adam
be
past
,
yet
that
this
might
be
imputed
vnto
vs
his
posteritie
,
onely
by
reason
of
the
relation
which
we
might
haue
from
his
act
,
and
this
without
any
other
priuation
,
negation
,
or
concupiscence
remaining
in
vs
.
I
answer
,
that
although
this
be
the
opinion
of
Albertus
and
Catharinus
,
yet
that
in
no
wise
it
may
be
admitted
,
for
so
we
are
not
really
,
and
internally
sinners
in
Adam
,
but
onely
by
an
externe
denomination
of
his
sinne
,
which
(
as
wee
haue
already
showne
)
is
most
erroneous
.
CHAP.
LVIII
.
Of
the
manner
how
originall
sinne
doth
descend
from
Adam
to
his
posteritie
.
THere
hath
beene
three
distinct
heresies
about
this
point
:
the
first
,
which
making
no
difference
betweene
the
soules
of
men
,
and
other
liuing
creatures
,
held
,
that
as
the
soules
of
all
other
creatures
compounded
of
matter
and
forme
are
produced
with
dependencie
of
their
subiect
,
and
materiall
substance
:
so
likewise
,
the
soules
of
men
.
And
that
therefore
they
were
infected
and
polluted
by
the
coniunction
with
the
body
.
The
second
opinion
,
no
lesse
absurd
in
Philosophy
,
then
erroneous
in
Diuinitie
,
is
that
one
soule
doth
concurre
vnto
the
generation
of
another
,
as
the
whole
man
,
wholy
to
the
production
of
another
.
The
third
,
and
worst
opinion
of
all
doth
attribute
the
production
of
originall
sinne
in
our
soules
vnto
the
absolute
power
of
God
,
spotting
thereby
his
infinite
goodnesse
by
the
too
much
extending
of
his
omnipotence
,
euen
vnto
that
,
which
rather
argueth
impotencie
,
then
omnipotencie
.
Now
therefore
the
true
cause
of
originall
sinne
in
vs
(
as
the
Scripture
often
witnesseth
)
was
our
first
father
Adam
,
by
reason
of
his
transgression
of
the
commandement
of
God
,
but
this
not
by
reall
influx
and
concourse
,
but
by
morall
:
first
because
hee
could
not
of
himselfe
,
and
by
his
owne
nature
passe
vnto
his
posteritie
any
such
effect
,
especially
,
seeing
that
,
that
sinne
now
is
altogether
past
;
yea
,
at
least
way
according
to
the
guiltinesse
thereof
,
it
is
washed
away
by
the
blood
of
Christ
,
but
according
to
the
decree
of
Almighty
God
,
he
was
the
morall
cause
,
insomuch
as
the
infusion
of
originall
iustice
into
vs
depended
vpon
his
will
,
by
not
sinning
,
according
to
the
compact
made
betweene
him
and
God
:
hee
therefore
eating
of
the
forbidden
fruit
,
there
followed
necessarily
priuation
of
originall
iustice
in
our
soules
,
and
consequently
originall
sinne
in
it selfe
.
CHAP.
LIX
.
Whether
it
was
necessary
that
there
should
be
made
a
couenant
betweene
God
and
man
,
that
so
originall
sinne
might
descend
to
the
posteritie
of
Adam
.
CAtharinus
aboue
alleadged
thinketh
it
altogether
necessary
,
that
there
should
bee
such
a
pact
betweene
God
and
man
,
vt
in
posteros
peccatum
deriuari
possit
,
that
so
Adams
sinne
might
be
deriued
vnto
his
posteritie
,
and
that
the
said
pact
was
included
in
these
words
,
in
quacunque
hora
comederis
,
morte
morieris
,
in
what
houre
soeuer
thou
shalt
eat
,
thou
shalt
die
.
Gen.
2.
&
3.
Sotus
,
on
the
contrary
side
in
his
first
booke
de
natura
&
gratia
cap.
10.
thinketh
it
friuolous
to
admit
any
such
pact
:
which
opinion
many
more
moderne
writers
doe
the
rather
follow
,
because
the
law
of
nature
did
oblige
man
to
the
preseruing
of
iustice
.
But
certainely
,
no
man
can
deny
,
but
that
originall
grace
and
iustice
should
haue
beene
transfused
to
Adams
posteritie
,
if
hee
who
was
our
head
,
and
had
receiued
it
for
vs
all
,
had
perseuered
,
and
this
by
the
sole
will
and
ordinance
of
God
;
for
certainely
,
this
was
not
required
by
the
nature
of
originall
iustice
,
and
consequently
it
onely
required
the
decree
of
God
about
this
matter
,
which
might
haue
beene
otherwise
.
But
that
there
was
the
said
pact
betweene
God
and
Adam
himselfe
for
himselfe
,
it
seemeth
euident
,
out
of
the
aforesaid
text
of
Gen.
as
Athanasius
well
noteth
.
CHAP.
LX.
How
the
soule
is
said
to
be
infected
by
the
flesh
.
I
Answer
,
that
this
infection
is
not
because
the
soule
receiueth
any
reall
influx
from
the
body
,
for
without
question
the
body
can
in
no
wise
as
an
efficient
cause
maculate
or
spot
the
soule
,
but
this
is
because
as
soone
as
euer
the
soule
is
created
,
and
in
the
very
same
instant
that
shee
is
infused
into
the
body
,
shee
wanteth
that
gift
of
originall
iustice
,
which
shee
ought
to
haue
had
,
and
therefore
concupiscence
is
imputed
vnto
her
,
as
sinne
,
which
should
haue
been
healed
,
or
not
imputed
by
originall
iustice
,
if
Adam
had
not
lost
it
for
vs
all
;
and
this
is
the
meaning
of
venerable
Bede
tomo
8.
in
lib.
quaestionum
4.
14
,
a
little
before
the
end
,
where
he
saith
,
animam
ex
vnione
cum
carne
peccato
maculatam
esse
,
that
our
soules
are
maculated
by
the
vnion
with
the
body
.
CHAP.
LXI
.
Whether
there
should
haue
beene
any
originall
sinne
in
〈◊〉
,
if
either
Adam
,
or
Eue
onely
had
eaten
of
the
forbidden
tree
.
THe
reason
of
this
doubt
,
is
because
(
as
the
preacher
saith
)
a
muliere
initium
peccati
,
sinne
had
his
beginning
from
the
woman
,
and
through
her
all
doe
die
,
it
seemeth
therfore
that
though
shee
onely
had
sinned
,
the
same
sinne
should
haue
beene
imputed
vnto
vs
all
;
yea
all
should
haue
contracted
that
sin
in
her
and
by
hers
.
Secondly
,
S.
Hierome
&
S.
Ambrose
explicating
these
words
ad
Rom:
5.
per
vnum
hominem
&c.
through
one
man
sinne
entred
into
the
world
,
in
whom
all
haue
sinned
,
doe
vnderstand
that
one
to
be
Eue
,
if
therefore
shee
was
the
first
cause
of
this
sinne
,
it
seemeth
that
though
shee
onely
had
sinned
,
neuerthelesse
sinne
should
haue
beene
deriued
vnto
her
posteritie
,
though
Adam
had
not
sinned
,
seeing
that
these
words
,
in
whom
all
haue
sinned
,
according
to
the
interpretation
of
S.
Hierome
,
and
S.
Ambrose
,
are
to
be
applied
vnto
the
woman
,
as
who
was
the
first
cause
of
mans
woe
.
Although
I
can
gather
nothing
altogether
certaine
about
this
point
,
either
out
of
the
holy
Scriptures
or
Fathers
,
yet
neuerthelesse
it
seemeth
more
probable
,
that
the
whole
cause
of
originall
sinne
in
vs
ought
to
bee
reduced
vnto
Adam
,
so
that
by
Adams
consent
onely
,
and
not
by
Eues
we
were
to
be
borne
in
originall
iniustice
.
The
reason
is
,
for
that
all
the
Fathers
(
S.
Hierome
,
and
S.
Ambrose
only
excepted
)
who
doe
interpret
the
aforesaid
place
,
doe
vnderstand
it
of
Adam
,
and
not
of
Eue
;
yea
it
seemeth
that
this
may
be
gathered
out
of
the
words
of
S.
Paul
1.
Corinth
.
15.
As
in
Adam
all
do
die
,
so
all
shall
be
reviued
in
Christ
,
wherfore
venerable
Bede
is
plainely
of
this
opinion
in
the
14
of
his
questions
tomo
8
,
where
he
saith
,
originale
peccatum
trahere
originem
ex
Adamo
non
ex
diabolo
,
quia
ex
diabolo
non
propagamur
,
non
ab
Eua
,
quia
vir
,
id
est
Adam
,
non
est
à
muliere
,
sed
mulier
a
viro
;
ex
quo
sequitur
,
Adamo
non
peccante
,
etiamsi
Eua
peccasset
,
non
futurum
in
nobis
peccatum
.
That
originall
sinne
hath
his
beginning
from
Adam
onely
,
not
from
the
Deuill
,
because
wee
are
not
begot
by
the
Deuill
,
neither
of
Eue
,
because
the
man
,
to
wit
,
Adam
is
not
of
the
woman
,
but
the
woman
of
the
man
;
wherevpon
it
followeth
,
that
though
Eue
had
sinned
,
if
Adam
had
not
,
we
should
not
haue
been
borne
in
sinne
.
Aquinas
giueth
another
reason
,
quia
mulier
passiue
se
habet
ad
generationem
prolis
,
because
the
woman
doth
onely
concurre
passiuely
vnto
generation
,
but
whether
this
be
true
or
no
,
quod
medicorum
est
curent
medici
,
tractent
fabrilia
fabri
;
one
thing
seemeth
most
certaine
that
this
dependeth
more
on
the
secret
will
of
Almighty
God
,
then
of
any
naturall
reason
and
consequence
,
which
may
be
deduced
out
of
the
principles
of
nature
.
CHAP.
LXII
.
What
punishments
be
due
vnto
originall
sinne
in
this
life
.
I
Answer
briefly
,
that
the
first
punishment
due
vnto
originall
sinne
,
and
which
was
first
of
all
inflicted
vpon
man
,
was
the
priuation
of
originall
iustice
,
as
proceeding
from
God
,
and
as
it
did
subdue
the
inferiour
portion
of
the
soule
vnto
the
superiour
,
and
the
superiour
vnto
God
.
The
second
punishment
proceeding
from
the
first
,
was
in
the
soule
and
her
powers
,
both
vnderstanding
and
will
:
not
that
any
thing
essentiall
either
to
the
soule
or
her
powers
,
is
taken
away
,
but
that
they
are
not
so
able
to
exercise
their
functions
,
as
they
should
haue
beene
being
endued
with
originall
iustice
.
The
third
punishment
of
originall
sinne
,
was
,
that
both
Adam
and
his
posteritie
became
thereby
subiect
to
all
corporall
infirmities
,
yea
euen
vnto
death
it selfe
,
and
many
other
expressed
in
the
third
chapter
of
Genesis
,
vers.
16.
I
will
greatly
increase
thy
sorrowes
and
thy
conceptions
:
in
sorrow
thou
shalt
bring
forth
children
;
thy
desire
shall
bee
to
thy
husband
,
and
hee
shall
haue
the
rule
ouer
thee
.
Verse
17.
Vnto
Adam
hee
said
,
because
thou
hast
hearkened
vnto
the
voice
of
thy
wife
,
and
hast
eaten
of
the
tree
,
concerning
the
which
I
commanded
,
saying
,
thou
shalt
not
eat
of
it
;
cursed
is
the
ground
for
thy
sake
,
in
sorrow
shalt
thou
eat
of
it
all
the
dayes
of
thy
life
.
Verse
18.
Thornes
also
and
thistles
shall
it
bring
forth
vnto
thee
,
and
thou
shalt
eat
of
the
hearbes
of
the
field
Verse
19.
In
the
sweat
of
thy
face
shalt
thou
eat
bread
,
till
thou
bee
turned
againe
to
the
ground
;
for
out
of
it
was
thou
taken
,
for
dust
thou
art
,
and
into
dust
shalt
thou
be
turned
againe
.
Now
seeing
this
naturall
death
could
not
naturally
bee
effectuated
so
long
as
Adam
was
in
Paradise
,
because
the
tree
of
life
retained
his
vertue
,
wherewith
man
might
renew
his
age
:
therefore
Almighty
God
addeth
in
the
same
chapter
,
verse
22.
23.
and
24.
And
now
lest
peraduenture
hee
put
forth
his
hand
,
and
take
also
of
the
tree
of
life
,
and
eat
,
and
liue
for
euer
,
therefore
the
Lord
God
sent
him
forth
from
the
garden
of
Eden
to
dresse
the
ground
,
whence
he
was
taken
.
And
so
he
droue
out
man
,
and
at
the
East
side
of
the
garden
of
Eden
he
set
the
Cherubins
,
and
a
flaming
sword
,
which
turned
euery
way
to
keepe
the
way
of
the
tree
of
life
.
CHAP.
LXIII
.
What
punishment
is
due
vnto
originall
sin
in
the
other
life
.
AL
the
difficultie
of
this
point
is
wholly
as
concerning
those
who
depart
out
of
this
world
without
baptisme
,
whereby
the
guilt
of
originall
sinne
(
as
many
hold
)
should
haue
been
taken
away
:
wherefore
the
question
is
,
what
becommeth
of
these
,
or
what
punishment
is
due
vnto
them
for
this
sin
,
supposing
that
it
be
not
taken
away
,
as
certainly
it
is
not
,
at
leastway
in
those
that
are
not
comprehended
in
the
couenant
of
grace
.
The
common
opinion
of
the
schoole-Diuines
in
this
point
,
is
,
that
the
innocents
vnbaptised
,
either
baptismo
sanguinis
,
fluminis
,
or
flaminis
,
either
with
the
baptisme
of
bloud
,
to
wit
,
of
martyrdome
;
or
of
the
holy
Ghost
,
by
some
supernaturall
act
or
habit
,
sufficient
to
iustification
;
or
finally
by
the
ordinary
baptisme
of
water
,
that
such
(
I
say
)
are
punished
with
the
losse
of
their
supernaturall
blessednesse
,
though
not
with
any
other
sensible
punishment
.
This
is
expresly
the
opinion
of
S.
Ambrose
vpon
that
of
the
5.
chapter
to
the
Romans
,
as
by
one
man
,
where
thus
hee
declareth
his
minde
in
this
point
:
Death
is
the
resolution
of
the
body
,
when
the
soule
is
separated
from
the
body
:
there
is
also
another
death
,
which
is
called
the
second
death
vnto
hell
;
which
wee
doe
not
suffer
through
Adams
sinne
,
but
this
is
gotten
by
our
owne
proper
actuall
sinne
,
though
by
the
occasion
of
the
other
.
Yea
if
wee
onely
attend
vnto
the
nature
of
originall
sinne
,
contracted
by
the
aforesaid
innocents
;
we
shall
finde
that
they
are
altogether
vncapable
of
the
punishment
of
hell
fire
:
for
who
will
say
that
a
man
might
iustly
bee
cast
in
prison
,
or
beaten
for
his
originall
sin
,
seeing
it
was
neuer
in
his
power
to
auoid
it
?
much
lesse
therefore
were
it
iust
,
Bonauenture
,
Richardus
Durand
,
Scotus
,
Marsilius
,
Gabriel
,
Alexander
,
Sotus
,
and
lastly
of
the
Councell
of
Florence
in
the
last
session
,
in
literis
vnionis
.
The
second
opinion
of
other
schoole-Diuines
is
,
that
the
said
vnbaptised
innocents
are
to
bee
punished
in
the
other
world
,
not
only
with
the
losse
of
the
sight
of
God
,
their
essentiall
blisse
,
but
also
with
other
sensible
torments
,
euen
with
hell
fire
it selfe
.
This
is
plainly
the
opinion
of
S.
Austine
,
l.
5.
hypognosticon
post
medium
,
and
in
his
booke
de
fide
ad
Petrum
,
c.
27.
&
44.
But
if
these
be
not
so
certainly
Austines
workes
,
the
second
at
least
is
of
the
learned
Bishop
Fulgentius
,
and
the
other
of
some
learned
Author
:
yea
whosoeuer
be
the
authors
of
those
,
it
is
most
certaine
that
Austine
was
of
this
opinion
in
his
14.
sermon
of
the
words
of
the
Apostle
,
where
he
saith
,
infantes
in
peccato
originali
discedentes
ex
hac
vita
,
deputandos
esse
ad
sinistram
,
ad
ignem
aeternum
:
that
the
infants
that
depart
out
of
this
world
in
originall
sinne
,
are
to
be
deputed
to
the
left
hand
vnto
euerlasting
fire
.
Againe
,
in
his
fift
booke
against
Iulian
,
the
8.
chapter
,
a
little
after
the
midst
,
he
auerreth
,
hanc
poenamignis
seruatam
esse
infantibus
,
quanta
verò
futura
sit
,
non
audet
definire
:
that
this
punishment
of
fire
is
reserued
for
infants
,
though
(
as
he
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
,
The
other
kinde
of
will
,
which
the
Diuines
distinguish
in
God
,
in
regard
of
some
obiects
which
he
doth
not
really
produce
,
is
called
inefficax
voluntas
,
a
kinde
of
propension
or
inclination
of
his
diuine
will
to
the
effectuating
of
any
good
effect
,
which
might
redound
to
the
felicitie
of
man
:
yet
for
the
attaining
of
the
end
,
which
out
of
his
vnsearchable
wisdome
hee
hath
prefixed
,
hee
oftentimes
permitteth
the
contrary
to
this
his
diuine
inclination
and
will
;
the
which
therefore
is
called
Gods
permissiue
will
.
As
for
example
,
God
would
that
all
men
should
bee
saued
,
according
to
that
of
the
Apostle
,
Deus
vult
omnes
homines
saluos
fieri
;
to
wit
,
in
his
vniuersall
grace
,
calling
,
and
inspirations
,
and
other
generall
meanes
,
offered
to
all
,
so
that
out
of
his
infinite
goodnesse
hee
wisheth
and
willeth
in
this
sort
all
to
bee
saued
,
and
that
hee
might
the
more
manifest
his
infinite
mercy
by
the
efficacie
of
his
working
will
,
he
actually
saueth
some
,
euen
so
to
manifest
his
iustice
by
his
other
permissiue
decree
,
he
permitteth
others
to
worke
their
owne
ruine
and
eternall
damnation
.
So
that
according
to
this
distinction
,
it
may
truly
be
said
,
that
the
transgression
of
Adam
was
in
some
sort
contrary
to
the
will
of
God
,
in
some
againe
agreeable
to
the
same
:
for
first
,
in
that
it
was
permitted
by
God
,
it
was
for
the
further
benefit
vnto
mankinde
,
and
the
greater
glory
of
God
,
by
which
hee
wrought
that
miraculous
effect
of
the
hypostaticall
vnion
betweene
the
second
person
of
the
blessed
Trinitie
,
and
our
nature
,
taking
occasion
of
the
greatest
euill
to
worke
our
greatest
good
:
insomuch
that
it
may
well
bee
deemed
(
as
Gregory
tearmeth
it
)
foelix
culpa
,
quae
talem
&
tantum
habere
meruit
Redemptorem
;
a
happy
fall
in
regard
of
the
issue
,
not
as
it
was
a
sinne
,
but
as
an
occasion
of
a
more
perfect
abolishing
of
sinne
;
neither
as
willed
by
God
,
but
permitted
;
foreseene
by
Gods
wisdome
,
effected
by
mans
wickednesse
,
yea
in
some
sort
effected
by
God
,
to
wit
,
by
Gods
vniuersall
concourse
,
but
determined
by
mans
depraued
will
,
Gods
action
being
indifferent
,
or
rather
of
its
owne
nature
,
and
as
Gods
,
ordained
to
good
,
but
by
mans
depraued
will
determined
to
euill
;
which
yet
againe
by
the
infinite
goodnesse
of
God
is
made
an
occasion
of
our
greatest
good
.
So
that
,
if
it
bee
demanded
,
whether
God
would
that
Adam
should
eat
of
the
forbidden
tree
,
or
no
?
and
if
hee
would
,
why
did
hee
forbid
it
?
if
he
would
not
,
why
did
he
not
hinder
it
?
The
answer
is
,
that
in
some
sort
hee
would
it
,
and
againe
after
some
sort
he
would
it
not
:
hee
would
it
not
,
as
a
sinne
;
hee
would
it
neuerthelesse
as
a
meane
,
or
rather
as
an
occasion
of
a
greater
good
.
Wherefore
he
forbad
it
as
a
sinne
:
he
concurred
with
it
,
as
vniuersall
cause
of
all
things
being
,
not
as
a
particular
cause
,
or
agent
in
sinne
,
as
it
was
sinne
,
though
in
some
sense
hee
would
it
(
as
hath
beene
said
)
as
a
meane
of
an
infinite
greater
good
:
and
as
the
greatest
occasion
of
shewing
his
infinite
wisdome
,
and
goodnesse
;
of
his
wisdome
,
because
he
knew
to
produce
such
an
excellent
effect
,
of
so
infinite
an
euill
;
of
his
goodnesse
likewise
,
in
that
being
moued
onely
by
it
,
and
for
it
,
he
was
pleased
to
effect
our
greatest
good
,
of
the
greatest
euill
:
a
worke
so
excellent
and
admirable
,
as
which
could
onely
proceede
and
flow
from
that
onely
infinite
ocean
of
goodnesse
.
Yea
Adams
eating
of
the
forbidden
fruit
was
an
euident
argument
,
that
hee
remained
free
to
sinne
,
euen
after
his
sinne
:
according
to
the
pleasure
and
will
of
God
:
for
such
was
his
diuine
will
,
that
Adam
should
be
endued
with
free
will
,
that
it
might
be
in
his
power
to
chuse
the
good
,
and
eschew
the
euill
,
not
of
himselfe
,
but
by
grace
:
so
that
thus
sinning
he
shewed
his
power
,
and
consequently
by
the
same
sinne
hee
shewed
in
some
sort
himself
to
remaine
according
to
Gods
diuine
will
and
pleasure
with
freedome
to
sinne
:
for
seeing
that
no
sinne
can
be
committed
without
some
actuall
exercise
of
free
will
,
and
that
by
the
same
exercise
the
precedent
power
is
manifested
,
it
followeth
,
that
by
this
exercise
,
and
action
of
Adams
free
will
,
I
meane
his
transgression
,
it
was
made
manifest
,
that
hee
was
created
,
and
alwaies
preserued
according
to
his
diuine
will
,
in
that
he
was
endued
,
and
afterward
remained
with
free
will
sufficient
to
sinne
,
though
insufficient
in
it selfe
to
the
actions
of
grace
.
In
this
sense
then
wee
see
that
although
Adam
sinned
,
yet
remained
he
according
to
Gods
will
,
because
hee
remained
alwaies
endued
with
free
will
.
Likewise
,
we
may
vnderstand
in
an
other
sense
,
how
Adam
remained
according
to
Gods
will
,
yea
and
this
euen
in
regard
of
his
sinne
;
I
meane
,
according
to
his
permissiue
will
:
for
Almighty
God
(
as
we
haue
said
before
)
out
of
his
incomprehensible
wisdome
foreseeing
the
infinite
good
,
which
might
proceed
from
thence
,
to
wit
,
the
hypostaticall
vnion
,
and
being
determined
by
his
absolute
and
secret
will
,
to
effectuate
the
same
,
hee
permitted
this
sinne
of
Adam
,
as
a
negatiue
meanes
,
or
rather
occasion
,
of
so
excellent
an
end
.
But
God
(
saith
this
heretike
)
would
haue
had
man
to
haue
persisted
in
that
blessed
estate
,
from
which
neuerthelesse
hee
fell
:
how
then
was
not
Gods
will
more
then
his
power
,
seeing
hee
obtained
not
,
that
which
he
would
?
But
here
we
may
see
both
the
malice
and
ignorance
of
this
heretike
,
which
both
are
the
rootes
and
springs
of
all
heresies
:
his
malice
,
in
that
hee
presumed
against
God
himselfe
;
his
ignorance
,
in
that
hee
taxeth
that
hee
vnderstandeth
not
:
for
if
he
had
vnderstood
either
what
belongeth
to
the
free
will
of
man
,
or
rightly
apprehended
the
power
&
wisdom
of
the
omnipotent
,
he
might
easily
haue
perceiued
,
that
the
fall
of
our
first
father
,
did
rather
demonstrate
the
wisdome
of
God
,
then
contradict
his
omnipotence
,
and
will
:
for
seeing
it
pleased
his
diuine
maiestie
to
giue
vs
free
will
,
and
to
place
vs
in
such
estate
,
in
which
by
his
grace
we
might
persist
,
and
which
being
rejected
,
we
might
fall
of
our selues
:
what
can
bee
more
euident
,
but
as
that
our
perseuerance
should
haue
beene
attributed
to
God
,
and
to
the
right
use
of
his
grace
,
so
our
fall
onely
vnto
our selues
,
and
the
want
of
our
concourse
with
his
grace
,
the
which
in
that
estate
was
not
onely
sufficient
,
but
very
abundant
.
Seeing
therefore
it
was
once
in
the
power
of
our
first
father
,
to
haue
withstood
the
temptation
of
Satan
;
and
not
to
haue
cast
off
so
easie
a
yoke
,
as
was
imposed
him
,
with
so
abundant
grace
;
he
deserued
no
doubt
to
bee
depriued
of
that
grace
,
thrust
out
of
Paradise
,
yea
finally
to
bee
disrobed
of
the
beautifull
robe
of
immortalitie
.
In
the
combination
of
which
we
may
magnifie
,
and
admire
the
omnipotent
wisdome
,
and
infinite
wise
power
of
God
,
in
that
hee
knew
and
could
so
excellently
combine
iustice
,
with
mercy
;
the
which
two
attributes
,
as
they
are
to
be
found
in
all
his
workes
,
so
without
all
question
most
admirable
in
this
:
his
iustice
,
in
not
leauing
vnpunished
so
foule
a
fact
as
originall
sinne
;
his
mercy
,
in
the
mercifull
manner
of
the
punishment
:
his
iustice
againe
,
in
that
he
depriued
man
of
the
vesture
of
immortalitie
;
his
mercy
,
euen
in
the
same
penalty
and
depriuation
of
immortalitie
,
least
as
Moyses
Barsephas
doth
most
excellently
answer
in
this
point
,
ne
ipsius
prauitas
foret
immortalis
,
qualis
est
diaboli
:
least
his
wickednes
should
become
immortall
,
such
as
the
Diuels
is
,
following
the
nature
of
the
subiect
,
to
which
it
is
adherent
.
Furthermore
God
therefore
punisheth
man
with
this
mercifull
punishment
of
death
,
that
thereby
hee
considering
the
effect
,
might
eschew
the
cause
:
or
lastly
,
because
out
of
this
mortalitie
of
man
he
would
produce
a
more
perfect
immortalitie
in
the
same
man
:
for
God
fore-seeing
that
out
of
Adams
posterity
should
come
an
infinite
multitude
of
martyrs
,
the
sentence
of
death
was
pronounced
against
Adam
,
to
the
end
that
many
of
his
posteritie
suffering
death
for
the
Redeemers
sake
,
might
supply
the
places
of
falne
spirits
.
But
that
we
may
returne
from
whence
we
digressed
,
if
God
were
therefore
to
be
counted
deficient
in
power
,
because
he
created
Adam
with
such
liberty
,
that
he
could
contradict
the
commandment
of
his
Creator
:
after
the
same
manner
might
likewise
be
inferred
,
that
now
also
he
hath
the
like
defect
,
or
impotencie
;
seeing
that
now
also
man
hath
the
like
liberty
to
transgresse
:
because
as
hee
commanded
Adam
,
that
he
should
not
touch
the
tree
of
the
knowledge
of
good
and
euill
:
so
likewise
hath
hee
commanded
vs
his
posteritie
,
that
wee
should
follow
the
good
,
and
eschew
the
contrary
euill
:
now
therefore
if
we
do
transgresse
this
law
,
it
must
needs
bee
God
either
allowing
or
contradicting
this
transgression
:
if
it
be
by
Gods
approbation
,
why
doth
hee
prohibite
it
?
if
contrary
to
his
will
,
why
doth
he
permit
it
?
or
if
hee
permit
that
which
is
against
his
will
,
how
can
such
a
God
bee
called
omnipotent
?
or
lastly
,
if
he
can
hinder
that
which
is
euill
,
and
doth
not
;
how
is
he
good
,
who
consenteth
,
and
concurreth
so
euill
?
To
these
I
answer
out
of
the
former
principles
,
that
euen
this
permission
of
sinne
doth
most
manifestly
demonstrate
the
infinite
wisdome
,
power
,
and
goodnesse
of
God
;
his
wisdome
,
in
that
out
of
this
in
a
manner
so
infinite
euill
,
hee
did
worke
such
an
infinite
good
,
as
is
the
manifestation
of
his
glory
,
and
the
incarnation
of
his
Sonne
;
his
power
,
in
that
he
could
,
his
goodnesse
in
that
hee
would
.
But
why
(
saith
the
aduersarie
)
did
God
prohibite
Adam
the
eating
of
the
tree
of
the
knowledge
of
good
and
euill
?
what
else
could
bee
his
meaning
,
but
least
he
should
be
able
to
iudge
betweene
good
and
euill
,
and
consequently
least
hee
should
eschew
the
euill
,
and
prosecute
the
good
?
how
then
is
not
God
enuious
,
or
how
can
hee
be
God
,
who
enuieth
and
prohibiteth
that
which
is
good
?
I
answer
,
that
God
did
neither
absolutely
decree
that
Adam
should
eat
of
this
fruit
,
neither
that
he
should
not
eat
,
though
he
did
command
him
,
that
hee
should
not
eat
,
but
left
him
to
his
owne
free
will
to
eat
,
or
not
eat
:
hee
did
forbid
him
to
eat
,
not
because
the
fruit
was
morally
,
or
of
it selfe
good
or
euill
,
but
in
the
issue
;
good
,
if
he
had
abstained
;
euill
,
if
hee
abstained
not
:
good
by
obedience
,
euill
by
disobedience
:
where
fore
God
did
intend
in
this
prohibition
to
try
his
obedience
,
and
that
only
was
respected
in
this
commandement
:
so
that
if
Adam
had
obeyed
God
,
accordingly
as
was
in
his
power
by
the
grace
of
God
,
hee
should
for
a
time
haue
enioyed
that
terrene
Paradise
,
in
which
he
was
created
,
and
afterward
haue
beene
partaker
of
the
celestiall
eternally
with
his
Creator
.
Hence
wee
see
how
impiously
God
is
accused
of
wickednesse
,
and
enuie
in
the
forbidding
of
our
first
fathers
the
eating
of
the
tree
of
good
and
euill
;
seeing
that
the
eating
of
this
fruit
was
indifferent
of
its
owne
nature
,
as
out
of
which
neither
good
nor
euill
could
proceed
:
but
that
which
God
did
regard
in
this
commandment
,
was
our
obedience
or
disobedience
:
in
respect
of
which
hee
was
after
a
manner
indifferent
,
neither
absolutely
decreeing
the
one
,
neither
effectually
willing
the
other
:
onely
this
wee
may
adde
,
that
God
did
desire
and
will
our
first
fathers
abstinence
,
and
therein
required
his
obedience
;
but
as
this
his
diuine
will
had
not
his
efficacie
,
so
did
hee
and
might
permit
the
contrary
for
other
respects
worthy
his
diuine
prouidence
and
infinite
wisdome
,
which
haue
been
already
touched
.
Not
of
enuie
(
as
some
haue
blasphemously
imagined
)
least
Adam
become
immortall
,
for
if
this
blasphemie
,
were
consequent
to
the
fore-said
prohibition
;
certainely
,
God
,
who
foresaw
all
future
euents
,
either
would
not
haue
created
man
,
or
hauing
created
him
,
would
not
haue
placed
him
in
Paradise
so
neere
vnto
the
tree
of
life
;
or
at
least
way
,
hee
might
either
haue
hidden
,
or
not
haue
created
the
tree
of
life
.
Wherefore
the
true
reason
,
why
he
forbad
him
the
tree
of
life
,
was
(
as
Moyses
Barsephas
well
noteth
)
ne
perpetuò
viueret
in
peccato
,
least
he
should
liue
in
perpetuall
death
of
sinne
,
as
the
Deuill
doth
,
euer
liuing
,
euer
dying
.
Lastly
,
the
aduersarie
obiecteth
against
the
curse
of
the
Serpent
:
for
why
(
saith
he
)
did
God
curse
the
Serpent
?
if
hee
cursed
him
as
the
author
of
the
euill
committed
,
why
did
he
not
hinder
it
,
least
it
should
be
committed
?
but
if
he
cursed
him
as
author
of
that
good
,
which
was
consequent
vnto
the
euill
,
how
is
that
God
called
good
,
and
not
rather
enuious
and
wicked
,
who
punisheth
,
yea
enuieth
the
author
of
such
an
excellent
effect
?
Againe
,
if
neither
of
these
was
the
cause
of
the
Serpents
curse
,
how
may
God
bee
excused
of
wilfull
maliciousnesse
,
or
malicious
foolishnes
?
The
answer
to
this
blasphemy
is
patent
out
of
that
,
which
hath
beene
already
said
out
of
the
former
obiections
,
to
wit
,
that
God
did
therefore
curse
the
Serpent
as
author
of
euill
,
neither
did
hinder
him
pretending
the
euill
to
the
intent
,
that
he
might
out
of
so
infinite
an
euill
,
as
was
the
transgression
of
the
first
Adam
,
worke
that
infinite
good
of
the
incarnation
of
his
Sonne
,
and
birth
of
the
second
Adam
:
for
though
it
be
an
argument
both
of
his
power
,
and
goodnesse
;
ex
bono
efficere
melius
,
of
good
to
make
better
:
yet
it
seemeth
much
more
excellent
,
and
conuincing
euen
our
naturall
capacitie
,
that
hee
is
infinitely
potent
,
and
good
:
who
can
ex
nihilo
perfectissimum
producere
effectum
:
vel
ex
pessimo
efficere
optimum
;
who
can
(
I
say
)
produce
the
most
perfect
,
good
,
and
most
excellent
effect
,
yea
farre
exceeding
all
other
created
perfection
and
excellencie
,
of
nothing
;
yea
euen
of
that
nothing
which
is
most
remote
from
any
goodnesse
,
yea
is
the
very
priuation
of
all
goodnesse
and
excellencie
.
CHAP.
LXV
.
In
which
the
obiections
of
Manes
are
assoiled
.
MAnes
that
wicked
heretike
,
with
the
rest
of
his
sect
doe
most
blasphemously
accuse
the
wisdom
of
God
,
as
touching
the
fore-said
commandement
of
abstaining
from
the
tree
of
good
and
euill
:
for
(
saith
he
)
doubtles
when
God
did
giue
this
law
,
vnto
our
first
fathers
,
hee
thought
,
that
they
would
obey
it
;
which
seeing
they
did
not
,
God
(
as
Manes
obiecteth
)
was
deceiued
.
Secondly
,
he
accuseth
God
of
vniust
wrath
and
indignation
:
in
that
he
condemned
man
for
so
small
a
matter
,
as
the
eating
of
an
apple
.
Finally
,
he
accuseth
him
of
ignorance
,
mutabilitie
,
and
contradiction
to
himselfe
;
in
that
ignoring
his
future
compassion
towards
man
,
hee
did
frustrate
the
law
,
which
hee
himselfe
had
made
,
yea
and
contradicted
the
sentence
of
death
,
as
rashly
pronounced
by
himselfe
against
Adam
.
Here
we
may
see
,
how
(
as
Tertullian
saith
)
God
of
his
infinite
goodnes
and
mercy
suffereth
himselfe
to
bee
dishonoured
in
his
other
infinite
attributes
,
and
dietie
:
but
that
it
may
bee
apparent
,
that
these
blasphemies
haue
not
any
ground
,
euen
in
naturall
reason
:
we
answer
,
that
though
all
things
,
and
consequently
the
disobedience
of
Adam
was
perfectly
fore-knowne
by
God
Almighty
,
yet
neuerthelesse
it
was
conformable
to
reason
,
that
Adam
being
a
reasonable
creature
should
haue
this
law
of
obedience
prescribed
vnto
him
,
so
conformable
to
reason
:
first
,
for
to
manifest
the
absolute
power
,
dominion
,
and
authoritie
of
God
the
Creator
ouer
his
creature
;
and
the
due
subiection
of
the
creature
towards
his
Creator
.
Secondly
,
this
law
of
obedience
was
most
profitable
vnto
man
(
though
foreknowne
that
it
was
to
be
violated
by
man
)
most
profitable
(
I
say
)
it
was
,
both
in
regard
of
the
manifestation
of
Gods
iustice
,
and
mercy
:
as
also
for
the
exercise
and
tryall
of
the
good
,
and
bad
;
righteous
,
and
vnrighteous
,
a
necessarie
obiect
of
the
afore-said
attributes
.
Now
if
this
law
should
therefore
haue
beene
omitted
,
because
God
fore-knew
the
transgression
thereof
;
by
the
same
reason
,
or
rather
no
reason
,
no
other
law
should
haue
beene
prescribed
vnto
man
;
seeing
there
is
no
law
,
either
of
nature
or
grace
,
which
God
in
his
fore-knowledge
did
not
foresee
would
be
often-times
violated
by
man
.
Furthermore
,
as
touching
the
blasphemie
against
the
wrath
of
God
,
I
answer
,
that
it
is
not
to
be
attributed
to
God
,
as
signifying
any
passion
,
or
mutation
in
the
immutable
or
impassible
God
;
but
that
this
shadow
of
change
,
or
shew
of
mutabilitie
,
is
attributed
vnto
him
,
who
in
his
nature
is
altogether
immutable
,
because
hee
seeing
the
wickednesse
of
man
,
he
worketh
those
effects
,
which
in
vs
bee
euident
tokens
,
and
signes
of
mutabilitie
and
change
.
Nay
secondly
,
I
adde
,
that
after
Adam
had
transgressed
the
commandement
of
God
,
God
pronounced
against
him
the
afore-said
sentence
of
death
,
more
moued
by
mercy
,
then
of
any
anger
or
wrath
:
which
wee
may
euidently
see
in
that
hee
did
not
die
the
same
day
of
his
transgression
,
according
as
the
sentence
,
which
God
pronounced
against
him
,
seemed
to
threaten
;
so
that
whether
wee
respect
the
sentence
giuen
before
Adams
disobedience
,
or
the
execution
of
the
same
after
his
sinne
,
we
may
admire
the
infinite
mercy
of
the
Almighty
in
both
,
both
in
regard
of
Adam
,
and
his
posteritie
;
as
also
in
regard
of
the
sentence
threatned
to
be
inflicted
so
immediatly
after
their
sinne
:
so
that
euen
in
his
iustice
wee
may
magnifie
his
mercy
,
and
say
with
the
Psalmist
,
misericordia
eius
super
omnia
opera
eius
,
that
his
mercy
aboundeth
in
all
his
workes
,
yea
and
is
aboue
all
his
works
:
because
(
as
the
Diuines
say
)
remunerat
vltra
condignum
,
punit
citra
condignum
,
he
rewardeth
our
workes
farre
beyond
their
worth
,
which
is
none
at
all
,
vnlesse
it
bee
in
Christ
;
and
punisheth
our
sinnes
much
lesse
,
then
they
deserue
.
To
the
other
blasphemie
,
which
Manes
vseth
against
the
Almighty
God
,
in
accusing
him
of
repentance
,
and
mutabilitie
,
I
answer
,
that
we
must
first
suppose
,
what
it
is
to
repent
,
or
to
be
sorry
for
any
thing
,
which
wee
haue
done
:
For
repentance
or
sorrow
supposeth
ignorance
in
vs
,
of
future
euents
,
yea
of
such
as
are
noxious
or
hurtfull
to
those
who
are
affected
with
the
afore-said
passion
;
both
which
are
farre
vnfitting
the
all-seeing
science
,
and
omnipotent
power
of
God
:
who
did
not
remit
the
rigour
of
this
sentence
,
moued
by
sorrow
or
repentance
,
as
it
happeneth
in
vs
,
but
rather
,
as
we
haue
said
before
,
by
his
infinite
mercy
and
clemencie
,
to
the
end
that
his
infinite
goodnesse
and
mercy
might
bee
the
more
manifest
vnto
vs
.
In
like
manner
wee
may
say
,
that
when
any
sinner
doth
turne
from
his
former
being
in
sinne
,
God
Almightie
in
some
sort
may
bee
said
to
remit
the
rigour
of
his
sentence
pronounced
against
him
;
and
this
not
by
reason
of
any
ignorance
,
or
mutable
repenting
himselfe
of
the
former
fact
,
or
threatning
(
as
Manes
blasphemously
obiecteth
)
but
rather
hee
remitteth
out
of
his
infinite
clemencie
,
the
sentence
of
damnation
,
which
conditionally
hee
had
decreed
,
to
wit
,
if
the
sinner
had
not
repented
himselfe
of
his
sinne
:
an
example
of
which
wee
finde
in
the
commination
of
doome
and
vtter
destruction
threatned
not
absolutely
,
but
conditionally
against
the
Niuiuites
,
Now
as
touching
the
lie
,
which
this
hereticke
obiecteth
against
God
,
in
that
hee
threatned
death
vnto
man
in
the
day
of
his
transgression
,
which
neuerthelesse
was
not
inflicted
:
I
answer
,
that
as
man
is
composed
of
body
and
spirit
,
so
likewise
the
death
threatned
against
him
was
both
corporall
and
spirituall
;
which
both
were
in
some
sort
inflicted
euen
in
the
very
instant
of
his
transgression
:
the
spirituall
in
the
separation
of
his
spirit
from
God
and
his
grace
,
wherein
consisted
his
spirituall
and
supernaturall
life
:
the
corporall
in
the
perturbation
of
his
affections
and
powers
both
spirituall
and
corporall
,
which
was
a
kinde
of
beginning
of
a
neuer
dying
death
,
beginning
in
this
life
,
and
which
according
to
the
present
iustice
of
God
,
if
it
had
beene
executed
,
was
to
haue
beene
consummated
in
the
other
life
,
or
rather
eternall
death
,
if
so
be
that
this
first
lapse
and
fall
had
not
been
remitted
,
not
of
mans
merit
,
but
by
Gods
mercy
.
CHAP.
LXVI
.
The
obiections
of
Theodorus
and
Nestorius
.
THeodorus
Bishop
of
Laodicea
,
and
Nestorius
Patriarke
of
Constantinople
,
with
diuers
others
of
the
Greeke
Church
,
were
of
opinion
,
that
sinne
was
not
the
occasion
of
death
,
but
that
man
should
haue
died
though
hee
had
not
sinned
:
because
mortalitie
is
consequent
to
nature
,
as
immortalitie
proceedeth
only
of
grace
.
How
then
is
it
possible
,
vnlesse
God
can
contradict
and
denie
himselfe
,
or
that
one
of
the
diuine
decrees
can
be
opposite
to
another
,
that
God
should
first
decree
the
immortalitie
of
man
,
then
presently
vpon
his
transgression
,
the
obiect
being
changed
,
God
also
should
be
changed
in
his
decree
:
for
either
God
fore-knew
mans
fall
,
and
his
perseuerance
in
grace
for
so
small
a
space
,
or
hee
fore-knew
it
not
:
if
not
,
how
was
hee
God
?
if
hee
fore-knew
it
,
how
is
hee
so
presently
changed
,
and
consequently
also
no
God
?
Againe
,
if
we
were
depriued
of
the
gift
of
immortalitie
bestowed
vpon
Adam
,
and
in
him
vpon
all
his
posteritie
,
how
may
it
stand
with
the
iustice
of
God
,
and
much
more
with
his
infinite
mercy
,
that
wee
should
be
punished
for
Adams
iniustice
,
the
innocent
for
the
guiltie
,
the
iust
for
the
vniust
?
Yea
how
standeth
this
euen
with
the
word
of
God
,
and
his
complaint
by
Ezechiel
,
chapter
18.
verse
2.
where
God
complaineth
of
this
,
as
it
seemeth
,
blasphemie
of
his
people
:
What
meane
you
,
that
you
vse
this
prouerbe
concerning
the
land
of
Israel
,
saying
,
The
fathers
haue
eaten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
?
which
is
as
much
,
as
to
say
,
our
fore-fathers
haue
sinned
,
and
wee
are
punished
for
their
sinnes
.
How
may
this
stand
with
the
iustice
of
God
,
seeing
God
himselfe
taxeth
this
as
vniust
,
and
as
vniustly
obiected
against
him
,
in
the
third
verse
of
the
same
chapter
,
where
contesting
against
mans
vnrighteousnesse
,
hee
protesteth
and
proueth
his
owne
righteousnesse
and
iust
dealing
,
insinuating
thereby
,
yea
detesting
the
contrary
as
iniustice
,
verse
3.
As
I
liue
,
saith
the
Lord
,
yee
shall
not
haue
occasion
any
more
to
vse
this
prouerbe
in
Israel
,
to
wit
,
that
the
fathers
haue
eaten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
;
that
is
,
that
their
fathers
haue
sinned
,
and
they
were
punished
:
against
which
hee
contesteth
,
and
that
by
an
oath
,
euen
by
himselfe
,
in
the
latter
end
of
the
fourth
verse
,
The
soule
that
sinneth
,
it
shall
die
,
that
is
,
all
that
sinne
shall
die
,
and
none
shall
die
but
those
which
sinne
:
hee
giueth
the
reason
in
the
beginning
of
the
verse
,
and
that
with
an
ecce
,
behold
,
because
he
would
haue
all
to
acknowledge
his
iustice
with
man
,
and
how
hee
vseth
equalitie
with
all
men
;
the
father
as
the
sonne
,
and
the
sonne
as
the
father
,
euery
one
according
to
his
deeds
in
Christ
,
because
all
are
equally
his
,
who
saith
,
Behold
,
all
soules
are
mine
;
as
the
soule
of
the
father
,
so
also
the
soule
of
the
sonne
is
mine
;
the
soule
that
sinneth
,
it
shall
die
:
as
who
would
say
,
and
none
else
shall
die
,
but
who
sinneth
;
which
may
bee
proued
by
the
opposite
iustice
,
and
is
exemplified
euen
by
the
Prophet
,
as
that
none
shall
bee
rewarded
for
anothers
righteousnesse
,
so
none
shall
bee
punished
for
anothers
vnrighteousnesse
:
for
so
the
Prophet
prosecuteth
in
the
fift
verse
:
But
if
a
man
bee
iust
,
and
doe
that
which
is
lawfull
and
right
,
and
hath
not
eaten
vpon
the
mountaines
,
neither
lift
vp
his
eyes
vnto
idols
of
the
house
of
Israel
,
neither
hath
defiled
his
neighbours
wife
,
neither
hath
come
neere
a
menstruous
woman
,
and
hath
not
oppressed
any
,
but
hath
restored
to
the
debter
his
pledge
,
hath
spoiled
none
by
violence
,
hath
giuen
his
bread
to
the
hungrie
,
and
hath
couered
the
naked
with
a
garment
;
he
that
hath
not
giuen
forth
vpon
vsurie
,
neither
hath
taken
any
increase
,
that
hath
withdrawne
his
hand
from
iniquitie
,
hath
executed
true
iudgement
betweene
man
and
man
,
hath
walked
in
my
statutes
,
and
kept
my
iudgements
to
deale
truly
,
he
is
iust
,
he
shall
surely
liue
,
saith
the
Lord
God
.
How
then
can
it
bee
true
that
Adams
posteritie
should
bee
punished
for
his
sinne
,
or
depriued
of
immortalitie
,
which
God
had
decreed
vnto
them
for
Adams
transgression
?
Or
otherwise
how
can
that
bee
true
which
the
same
Prophet
prosecuteth
in
the
twentieth
verse
?
The
soule
that
sinneth
,
it
shall
die
:
the
sonne
shall
not
beare
the
iniquitie
of
the
father
,
neither
shall
the
father
beare
the
iniquitie
of
the
sonne
:
the
righteousnesse
of
the
righteous
shall
be
vpon
him
,
and
the
wickednesse
of
the
wicked
shall
bee
vpon
him
.
Where
hee
prosecuteth
throughout
all
the
chapter
,
prouing
and
approuing
the
iustice
of
God
,
together
with
the
reproofe
of
mans
vnrighteousnesse
and
iniustice
,
especially
from
the
29.
verse
to
the
end
,
where
hee
propoundeth
and
answereth
the
obiections
of
his
people
:
Yet
(
saith
the
house
of
Israel
)
the
way
of
the
Lord
is
not
equall
:
O
house
of
Israel
,
are
not
my
wayes
equall
?
are
not
your
wayes
vnequall
?
Therefore
I
will
iudge
you
,
O
house
of
Israel
,
euery
one
according
to
his
wayes
,
saith
the
Lord
God
:
repent
and
turne
your selues
from
all
your
transgression
,
so
iniquitie
shall
not
bee
your
ruine
;
cast
away
from
you
all
your
transgressions
,
whereby
you
haue
transgressed
,
and
make
you
a
new
heart
,
and
a
new
spirit
:
for
why
will
you
die
,
O
house
of
Israel
?
for
I
haue
no
pleasure
in
the
death
of
him
that
dieth
,
saith
the
Lord
God
:
wherefore
turne
your selues
,
and
liue
.
Now
then
if
God
haue
no
pleasure
in
the
death
of
a
sinner
,
how
hath
hee
pleasure
in
his
mortalitie
,
hauing
created
him
immortall
?
or
how
hath
hee
not
pleasure
in
his
death
,
whom
for
so
small
a
matter
as
the
eating
of
an
apple
,
or
some
other
such
like
fruit
,
hee
depriueth
of
immortalitie
,
yea
contradicteth
his
owne
decree
for
the
fulfilling
of
the
aforesaid
reuenge
of
sinne
?
Againe
,
though
wee
grant
that
Adam
died
for
his
sinne
and
iniustice
,
why
should
wee
not
likewise
say
,
that
Noe
,
Melchisedech
,
Abraham
,
and
others
of
the
Patriarkes
and
Prophets
were
restored
vnto
immortalitie
for
their
iustice
and
righteousnesse
?
Wee
know
that
God
is
alwayes
more
prone
to
shew
his
mercy
,
then
to
execute
his
iustice
:
how
then
may
it
bee
said
,
that
here
he
so
withdraweth
his
mercy
,
and
extendeth
his
iustice
?
Hee
often
pardoneth
the
wicked
for
the
godly
mens
sake
,
and
neuer
punisheth
the
iust
for
the
wickeds
sinne
:
from
whence
then
is
this
his
crueltie
and
vniust
dealing
against
those
which
neuer
committed
any
iniustice
?
Moreouer
,
the
sonne
of
God
was
incarnate
for
Adams
sinne
:
we
ought
to
bee
thankfull
euen
to
the
deuill
,
to
our selues
,
and
to
sinne
it selfe
,
as
occasion
of
so
great
good
,
as
was
the
restoring
of
mankinde
to
a
more
blessed
estate
.
Lastly
,
if
Adams
sinne
was
cause
of
his
death
,
why
did
not
the
deuils
also
die
,
seeing
they
sinned
much
more
grieuously
?
If
you
say
they
died
spiritually
,
in
that
they
were
depriued
of
the
grace
of
God
,
why
might
not
the
like
death
suffice
also
for
Adams
sinne
?
the
death
(
I
meane
)
of
the
soule
,
his
body
remaining
as
it
was
created
,
not
subiect
to
death
?
How
did
God
iustly
execute
his
iustice
,
inflicting
a
greater
punishment
vpon
Adam
for
a
smaller
offence
,
then
vpon
the
deuils
for
a
greater
,
depriuing
them
only
of
their
spirituall
life
,
but
Adam
both
of
spirituall
and
corporall
?
These
are
the
arguments
of
these
heretickes
,
against
the
iust
punishment
which
God
did
inflict
vpon
our
first
father
for
his
first
offence
of
disobedience
;
by
which
they
would
conclude
,
that
whether
Adam
had
sinned
,
or
remained
in
his
former
righteousnesse
,
whether
hee
had
eaten
of
the
forbidden
fruit
,
or
abstained
from
it
,
hee
had
neuerthelesse
beene
subiect
to
death
,
because
hee
was
created
of
his
owne
nature
mortall
,
which
nature
neither
the
eating
of
the
forbidden
fruit
could
make
mortall
,
nor
the
abstinence
from
it
immortall
.
Hence
therefore
they
are
imboldned
to
affirme
,
that
wheresoeuer
the
Scripture
maketh
mention
of
Adams
sinne
,
as
cause
of
his
corporall
death
,
that
it
is
to
bee
vnderstood
figuratiuely
,
not
that
Adams
sinne
was
properly
the
cause
or
the
occasion
of
his
death
,
but
that
the
Scripture
vseth
this
phrase
,
to
the
end
,
that
when
Adam
should
heare
of
so
seuere
a
punishment
,
as
the
death
of
both
body
and
soule
,
he
might
bee
terrified
thereby
from
the
committing
of
sinne
.
The
Scripture
vseth
the
like
manner
of
speech
in
diuers
occasions
,
as
in
the
22.
chapter
of
Genesis
,
God
tempted
or
tried
Abraham
,
which
place
must
needs
be
vnderstood
figuratiuely
;
for
God
who
seeth
all
things
,
as
well
future
,
as
present
,
or
past
,
hath
no
need
of
any
triall
or
experience
.
The
like
kinde
of
threatning
wee
haue
in
the
fourth
chapter
of
Exodus
,
where
it
is
said
,
that
God
would
haue
slaine
Moses
,
which
places
are
not
to
bee
interpreted
literally
as
they
sound
,
but
figuratiuely
,
as
all
other
places
of
Scripture
(
according
to
the
rule
of
S.
Austine
)
when
otherwise
they
signifie
any
absurditie
,
as
this
of
the
death
of
Adam
doth
,
because
it
contradicteth
the
decree
of
God
concerning
his
immortalitie
.
Neuerthelesse
the
contrary
exposition
is
most
firmly
to
bee
holden
as
concerning
the
immortalitie
of
man
before
his
fall
,
and
mortalitie
after
and
by
his
transgression
:
not
that
there
was
any
mutation
in
God
,
but
transgression
in
man
:
God
predetermined
according
to
his
foresight
,
man
sinned
according
to
that
foresight
,
not
that
the
foresight
was
cause
of
mans
fall
,
but
rather
mans
fall
was
the
obiect
of
Gods
foresight
:
insomuch
that
God
had
not
foreseene
mans
fall
,
if
man
had
not
beene
to
fall
;
neither
man
had
fallen
,
if
God
had
not
foreseene
his
fall
:
so
that
though
it
bee
necessary
that
God
foresee
that
which
is
future
,
yet
that
is
not
necessarily
future
,
which
God
doth
foresee
;
for
so
seeth
hee
things
future
as
they
are
future
,
not
imposing
any
necessitie
in
things
not
necessarily
future
by
his
foresight
:
which
as
it
is
necessary
in
regard
of
things
necessary
,
so
is
it
contingent
in
regard
of
things
contingent
:
contingent
(
I
say
)
in
respect
of
the
obiect
,
though
necessary
in
respect
of
his
owne
entitie
and
being
;
or
as
the
Schoole-Diuines
doe
explicate
it
,
ad
intra
necessary
,
ad
extra
contingent
:
insomuch
that
all
the
mutation
is
in
the
outward
and
created
obiects
,
nothing
at
all
can
reflect
or
redound
vnto
God
.
Wherefore
though
Almighty
God
had
eternally
decreed
the
immortalitie
of
man
in
his
first
creation
;
yet
was
there
no
mutation
in
God
,
because
vpon
his
transgression
he
made
him
mortall
,
and
subiect
to
death
:
for
as
both
the
degrees
were
eternall
,
so
the
foresight
of
the
euent
of
both
was
likewise
eternall
;
the
mutation
issued
onely
from
the
obiect
,
and
remained
in
the
same
:
immutabilitie
was
alwayes
,
and
remaineth
in
God
,
because
as
hee
had
foreseene
,
so
he
determined
;
and
as
he
determined
,
so
likewise
he
foresaw
.
Now
as
touching
the
absurdities
so
ignorantly
(
if
not
blasphemously
)
inferred
vpon
the
foresaid
doctrine
,
I
answer
,
that
though
God
doe
reproue
that
ancient
prouerbe
of
the
Iewes
,
and
their
comparison
of
the
sowre
grape
,
with
other
the
like
contestations
of
sillie
wormes
with
their
Creator
,
that
these
(
I
say
)
are
principally
to
bee
vnderstood
in
regard
of
actuall
sinne
,
as
is
plaine
out
of
the
text
it selfe
,
and
not
habituall
or
originall
,
of
which
the
text
speaketh
not
.
But
if
it
bee
referred
(
as
some
haue
done
)
euen
vnto
originall
sinne
,
yet
neither
can
the
iustice
of
God
bee
any
whit
impeached
thereby
:
for
though
wee
eat
not
the
sowre
grape
,
neither
taste
the
forbidden
fruit
in
our selues
,
yet
did
we
both
taste
and
eat
in
Adam
,
who
was
our
head
:
yea
though
wee
tasted
not
the
fruit
it selfe
in
our selues
,
yet
we
contracted
the
sowrenesse
thereof
,
and
the
effect
of
the
sinne
,
yea
the
sinne
it selfe
in
our
soules
:
for
though
the
action
was
onely
in
our
head
,
yet
the
passion
,
and
effect
was
in
all
the
members
;
as
is
more
largely
explicated
aboue
in
the
question
of
the
manner
,
nature
,
and
essence
of
this
sinne
,
in
which
all
the
difficulties
concerning
this
and
the
like
points
are
answered
.
Neither
can
it
bee
inferred
hence
,
that
God
doth
punish
the
iust
for
the
vniust
,
or
reuenge
the
fathers
wickednesse
in
the
sonnes
:
(
which
neuerthelesse
were
no
iniustice
,
seeing
the
sonnes
are
in
some
sort
deemed
as
parts
of
the
fathers
,
and
consequently
may
iustly
be
punished
for
their
fathers
offences
)
but
rather
that
euery
man
is
punished
for
his
owne
originall
sinne
;
which
though
it
bee
contracted
from
Adam
,
yet
it
is
inherent
in
euery
mans
owne
nature
.
Againe
,
seeing
Adam
of
his
owne
nature
was
created
mortall
,
and
by
grace
onely
was
to
bee
preserued
immortall
,
there
was
no
iniustice
in
God
towards
Adams
posteritie
in
that
they
were
depriued
of
originall
iustice
,
but
this
proceeded
from
Adams
demerit
for
himselfe
,
and
his
posteritie
.
Especially
seeing
that
the
couenant
was
so
concluded
betweene
GOD
and
Adam
,
that
qua
die
comederet
,
moriretur
,
that
his
eating
should
be
his
death
;
his
abstinence
,
life
:
with
this
difference
that
death
should
be
onely
from
himselfe
,
as
sinne
had
beene
onely
from
his
will
,
but
life
should
haue
beene
onely
from
God
,
and
the
preseruation
from
sinne
,
from
Gods
grace
onely
.
Hence
wee
may
vnderstand
how
there
is
no
iniustice
or
vnrighteousnesse
in
God
,
that
although
Adam
was
created
immortall
,
yet
we
should
be
borne
of
Adam
mortall
,
and
subiect
to
death
:
seeing
hee
was
iustly
depriued
of
immortalitie
by
his
sin
,
and
we
by
him
.
Lastly
,
if
we
read
the
sacred
text
,
we
shall
finde
it
neither
to
be
iniustice
,
or
any
nouelty
that
the
sonnes
be
punished
for
their
fathers
offences
;
for
so
it
is
in
the
1.
of
Samuel
the
15.
because
I
remember
that
which
Amalech
did
vnto
Israel
,
going
out
of
Aegypt
,
goe
thou
Saul
,
and
fight
against
Agag
,
and
his
people
:
and
the
2.
of
Samuel
18
,
it
is
said
,
that
the
wiues
of
Dauid
should
be
defiled
for
Dauids
sinne
.
againe
in
the
2
of
Samuel
the
21
it
is
written
,
how
Dauid
hanged
the
sonnes
of
Resphe
for
the
Gabaonites
sake
.
Moreouer
,
if
it
were
true
that
which
the
Poet
sang
vnto
his
friend
;
delicta
maiorum
immeritus
lues
:
thou
shalt
beare
the
offences
of
thy
fore-fathers
without
thine
owne
deseruings
,
then
certainely
the
question
,
my
heart
is
cleane
,
though
I
came
from
an
vncleane
seede
?
though
I
were
borne
of
a
Morian
,
I
haue
not
his
sinne
:
though
an
Amorite
were
my
father
,
and
my
mother
a
Hittite
,
I
haue
not
their
nature
:
though
I
haue
touched
pitch
,
I
am
not
defiled
:
I
can
wash
my
hands
in
innocencie
,
and
say
with
a
cleare
conscience
,
I
haue
not
sinned
?
but
if
this
be
the
cause
of
all
,
that
there
is
not
a
soule
in
the
whole
cluster
of
mankinde
,
that
hath
not
offended
,
though
not
as
principall
as
Achan
in
taking
the
cursed
thing
,
Choran
in
rebelling
,
Dauid
in
numbring
the
people
,
yet
as
accessarie
in
consenting
and
concealing
;
if
neither
principall
nor
accessarie
in
that
one
sinne
,
yet
culpable
in
a
thousand
others
committed
in
our
life
time
,
(
perhaps
not
open
to
the
world
,
but
in
the
eyes
of
God
as
bright
as
the
Sunne
in
the
firmament
;
for
the
Scorpion
hath
a
sting
,
though
hee
hath
not
thrust
it
out
to
wound
vs
,
and
man
hath
malice
,
though
hee
hath
not
outwardly
shewed
it
)
it
may
be
some
sinnes
to
come
which
God
fore-seeth
;
and
some
past
,
which
he
recounteth
,
shall
we
stand
in
argument
with
God
,
as
man
would
plead
with
man
,
and
charge
the
iudge
of
the
quicke
and
the
dead
with
iniurious
exactions
?
I
haue
paied
the
things
,
that
I
neuer
tooke
,
I
haue
borne
the
price
of
sinne
,
which
I
neuer
committed
?
You
see
already
the
ground
of
mine
answere
.
We
haue
all
sinned
father
and
sonne
,
rush
and
branch
,
and
deseruedly
are
to
expect
that
wages
from
the
hands
of
God
,
which
to
our
sinne
appertaineth
.
Besides
it
cannot
be
denied
,
but
those
things
,
which
we
part
in
our
conceipts
,
by
reason
that
distance
of
time
and
place
haue
sundered
them
,
some
being
done
of
old
,
some
of
late
,
some
in
one
quarter
of
the
world
,
some
in
another
;
those
doth
the
God
of
knowledge
vnite
,
and
view
them
at
once
,
as
if
they
were
done
together
;
out
of
all
which
conceiued
together
(
as
the
all-vnderstanding
wisdome
of
God
doth
conceiue
and
vnite
them
)
we
may
well
inferre
that
the
iudgements
of
God
bee
as
iust
,
and
his
waies
as
right
as
his
mercy
,
and
goodnesse
,
and
prouidence
extended
to
all
,
that
as
there
is
no
worke
of
man
,
not
fully
recompenced
,
or
rewarded
with
ouerplus
;
so
there
is
no
sinne
,
whether
actuall
,
or
originall
,
not
iustly
punished
,
citra
,
as
the
Diuines
hold
,
but
neuer
vltra
condignum
,
lesse
,
I
meane
,
then
the
sinne
doth
deserue
,
neuer
more
then
the
fact
doth
require
,
Gods
mercy
being
(
as
the
Scripture
witnesseth
)
ouer
all
his
workes
;
and
alwaies
in
some
sort
more
extended
then
his
iustice
:
for
though
it
be
true
,
that
as
his
iustice
is
included
in
his
mercy
,
euen
formally
(
as
most
Diuines
hold
)
so
like
wise
his
mercy
is
included
in
his
iustice
,
and
so
both
equall
in
nature
and
being
:
yet
such
is
the
goodnes
of
our
infinite
good
God
,
that
in
the
execution
,
&
ad
extra
,
(
as
the
Diuines
tearme
it
)
his
mercy
should
alwaies
be
extended
further
then
his
iustice
,
and
his
iust
iudgements
alwaies
in
somewhat
at
least
,
deteined
,
or
after
a
sort
restrained
by
his
mercy
.
Wherefore
as
we
are
wont
to
say
,
of
famous
,
worthy
,
and
excellent
men
,
in
caeteris
vicit
omnes
,
in
hoc
seipsum
,
in
other
things
hee
exceeded
all
men
;
in
this
,
hee
ouercame
himselfe
;
The
like
wee
may
affirme
of
God
;
that
hee
is
incomparable
,
in
all
attributes
,
and
workes
,
but
in
this
hee
exceedeth
himselfe
.
To
him
therefore
,
as
infinite
,
mercifull
,
and
euerliuing
God
,
three
persons
and
one
indivisible
deitie
,
bee
ascribed
all
honor
,
power
,
maiestie
,
and
dominion
,
now
and
for
euermore
.
AMEN
.
FINIS
.