A Treatise of Paradise, Chapter 10
CHAP. X.
Whether the vertue of the tree of life to preſerue man immortall was naturall vntounto 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 vntounto 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 vntounto 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 vntounto nature: as originall iuſtice was due vntounto vsus 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,Strab… in Gen. Lignum vitae hanc naturaliter habuiſſe virtutem, that the tree of life had naturally this vertue, that he who did eat of that fruit ſhould be endued with perpetuall health, neither ſhould bee touched with any infirmitie, wearineſſe, or irkſomeneſſe, which are wont to be the companions of age.
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 hauehave 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 vntounto 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,Bonauen…ure 2. lib. ſent. diſt. 17 as Bonauenture well noteth, that a man might be diſpoſed vntounto 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 vntounto grace; but the diuine power which alwaies is aſsiſtant vntounto 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 eueryevery 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 hauehave 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 vsus wards ſo infinitely good, our ſinne alſo being the ſame: ſeeing that though it had beene onelyonly a naturall virtue which was in that fruit of life, yet it depriued vsus not onelyonly 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 onelyonly giuer of life, and ſole redeemer of our ſoules.