Chapter IV.
Man was not made in paradise, but placed there. But in it, woman was made, through whom he was deceived. Now what is it to work and to keep?
24. And God took the man whom He had made and placed him in paradise to work and guard it. You see that he who was made is taken. He was indeed on the earth of his formation. Therefore, the power of God, inspiring his process and advancing his virtue, took hold of him and placed him in paradise, so that you may know that the one taken is as if breathed upon by divine power. Pay attention to this passage, (Dist. 40, c. Illud autem) because outside of paradise the man was made, and inside paradise the woman, so that you may realize that it is not by place or by the nobility of birth, but by virtue, that each person obtains grace for themselves. Finally, outside of paradise, that is, in a lower place, a better man is found; and she who is in a better place, that is, in paradise, is found to be inferior. For the woman was deceived first, and she herself deceived the man. Hence, the apostle Peter reminds holy women to be subject to their husbands as to their masters (1 Peter 3:1). And Paul says: For Adam was not deceived, but the woman was deceived and became a transgressor (1 Timothy 2:14). And hence it is to be considered, because no one should easily presume upon themselves. For behold, that which has been made for the assistance of man, requires the support of a man, because the man is the head of the woman. But he who thought he would have the assistance of a wife, fell through the wife. Therefore, no one should easily trust another, unless he has proven his virtue, nor should he assume for himself that he has been chosen as a helper. Instead, if he finds someone stronger whom he thought would be his support, let him borrow favor from him, just as the apostle Peter instructs to give honor to women as to weaker vessels, as coheirs of the grace of life, so that your prayers may not be hindered (1 Peter 3:7).
Therefore, a man was placed in paradise, and a woman was made in paradise. But even then, before the woman was deceived by the serpent, she had the grace of the man, for she was taken from him: although this sacrament is great, as the Apostle said (Ephesians 5:32). And therefore, she drew her life from the man. And that is why Scripture speaks only of the man, because he was set in paradise to work and keep it. It is not the same thing to work and to keep. For in works there is a certain process of virtue, and in custody a certain completion of the work is discovered; because it guards as if it were already completed. These two things are required of man, that he may seek new things in works, and may guard what he has obtained, which is a general rule. Philo, since he did not receive spiritual things with a Jewish affection, kept himself within the moral realm, as it were, and sought these two things: works in the field, and the guardianship of the house. And although paradise did not need rural works, he says, nevertheless, because the first man was going to be the law of posterity, therefore even in paradise he took on the appearance of labor, so that he might bind us to the performance and guardianship of the duty that is owed, and to the office of hereditary succession. These two things, therefore, are required of you, whether morally or spiritually. This is also taught by the prophetic psalm, for it is written: Unless the Lord builds a house; they labor in vain who build it. Unless the Lord guards a city, they watch in vain who guard it. (Ps. 126:1) You see those who are laboring in the process of construction; but these are the ones who are watching who have already received the completed work. Hence, the Lord said to the Apostles, as if they were already more perfect: Watch and pray, lest you enter into temptation (Matt. XXVI, 41); teaching that the duty of perfect nature and the grace of full virtue must be preserved, and that no one should consider themselves more perfect unless they have been watchful.