A Treatise of Paradise, Chapter 51
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,Aquinas 2. 2 ae quaeſt. 165. ar. vlt. that by the Cherubin and fierie ſword, is vnderſtood the place and ſituation of Paradiſe, vnderunder the aequinoctiall line, or Torrida Zona, the fireſt Climate of the world.
But certainely, the heat of this place is naturall vntounto 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.
Lyra. in Geneſim.Lyranus thinketh, that by the Cherubin and fiery ſword, is vnderſtood a mighty and flaming fire, iſſuing out of the mountaine of Paradiſe, defending and compaſſing it round about, in the manner of a wall.
Ambroſ of in Pſalm. 118.Ambroſe vponupon the Pſalme 118. thinketh the fore-ſayd flaming ſword to be the fire of Purgatory, by which the ſoules that depart our of the world not altogether purified, are cleanſed before their entrance into Heauen.
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 hauehave enioyed, if he had not falne; man alſo was baniſhed out of the ſame place, not onelyonly by the iuſt iudgment of Almighty God executed vponupon him for his diſobedience, but alſo by a fatherly diuine prouidence and tender louelove 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.