the image of the heavenly."[632] Of all which words of his we have previously spoken. The animal body, accordingly, in which the apostle says that the first man Adam was made, was not so made that it could not die at all, but so that it should not die unless he should have sinned. That body, indeed, which shall be made spiritual and immortal by the quickening Spirit shall not be able to die at all; as the soul has been created immortal, and therefore, although by sin it may be said to die, and does lose a certain life of its own, namely, the Spirit of God, by whom it was enabled to live wisely and blessedly, yet it does not cease living a kind of life, though a miserable, because it is immortal by creation. So, too, the rebellious angels, though by sinning they did in a sense die, because they forsook God, the Fountain of life, which while they drank they were able to live wisely and well, yet they could not so die as to utterly cease living and feeling, for they are immortals by creation. And so, after the final judgment, they shall be hurled into the second death, and not even there be deprived of life or of sensation, but shall suffer torment. But those men who have been embraced by God's grace, and are become the fellow-citizens of the holy angels who have continued in bliss, shall never more either sin or die, being endued with spiritual bodies; yet, being clothed with immortality, such as the angels enjoy, of which they cannot be divested even by sinning, the nature of their flesh shall continue the same, but all carnal corruption and unwieldiness shall be removed.
There remains a question which must be discussed, and, by the help of the Lord God of truth, solved: If the motion of concupiscence in the unruly members of our first parents arose out of their sin, and only when the divine grace deserted them; and if it was on that occasion that their eyes were opened to see, or, more exactly, notice their nakedness, and that they covered their shame because the shameless motion of their members was not subject to their will,--how, then, would they have begotten children had they remained sinless as they were created? But as this book must be concluded, and so large a question cannot be summarily disposed of, we may relegate it to the following book, in which it will be more conveniently treated.
MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.
[574] On this question compare the 24th and 25th epistles of Jerome, _de obitu Leæ_, and _de obitu Blesillæ filiæ_. Coquæus.
[575] Ps. xlix. 12.
[576] On which see further in _de Peccat. Mer._ i. 67 et seq.
[577] _De Baptismo Parvulorum_ is the second half of the title of the book, _de Peccatorum Meritis et Remissione_.
[580] Literally, unregenerate.
[581] John iii. 5.
[582] Matt. x. 32.
[583] Matt. xvi. 25.
[584] Ps. cxvi. 15.
[585] Much of this paradoxical statement about death is taken from Seneca. See, among other places, his epistle on the premeditation of future dangers, the passage beginning, "Quotidie morimur, quotidie enim demitur aliqua pars vitæ."
[586] Ecclus. xi. 28.
[587] Ps. vi. 5.
[588] Gen. ii. 17.
[589] Gal. v. 17.
[590] Gen. ii. 17.
[591] Gen. iii. 9.
[592] Gen. iii. 19.
[593] Wisdom ix. 15.
[594] A translation of part of the _Timæus_, given in a little book [595] Plato, in the _Timæus_, represents the Demiurgus as constructing the _kosmos_ or universe to be a complete representation of the idea of animal. He planted in its centre a soul, spreading outwards so as to pervade the whole body of the _kosmos_; and then he introduced into it those various species of animals which were contained in the idea of animal. Among these animals stand first the celestial, the gods embodied in the stars; and of these the oldest is the earth, set in the centre of all, close packed round the great axis which traverses the centre of the _kosmos_.--See the _Timæus_ and Grote's _Plato_, iii. 250 et seq.
[596] On these numbers see Grote's _Plato_, iii. 254.
[598] Book x. 30.
[599] A catena of passages, showing that this is the catholic Christian faith, will be found in Bull's _State of Man before the Fall_ (_Works_, vol. ii.).
[601] Prov. iii. 18.
[602] 1 Cor. x. 4.
[603] Cant. iv. 13.
[604] Ps. xlii. 6.
[605] Ps. lix. 9.
[606] Those who wish to pursue this subject will find a pretty full collection of opinions in the learned commentary on Genesis by the Jesuit Pererius. Philo was, of course, the leading culprit, but Ambrose and other Church fathers went nearly as far. Augustine condemns the Seleucians for this among other heresies, that they [607] Tobit xii. 19.
[608] Gen. ii. 17.
[610] Gen. iii. 19.
[611] "In uno commune factum est omnibus."
[614] Gen. ii. 7.
[616] Gal. iii. 27.
[617] Rom. viii. 24.
[619] Gen. ii. 7.
[620] John xx. 22.
[621] Gen. ii. 6.
[624] Eccles. iii. 21.
[625] Ps. cxlviii. 8.
[626] Matt. xxviii. 19.
[627] John iv. 24.
[628] "Breath," Eng. ver.
[629] Gen. i. 24.
[630] Ecclus. xxiv. 3.
[631] Rev. iii. 16.