should overcome this same hostile force; he certainly would not act equitably, were he to liberate the children of those who had been led captive, from the sway of those who had enslaved their fathers, but should leave these latter, who had suffered the act of capture, subject to their enemies,—those, too, on whose very account he had proceeded to this retaliation,—the children succeeding to liberty through the avenging of their fathers' cause, but not[1] so that their fathers, who suffered the act of capture itself, should be left [in bondage]. For God is neither devoid of power nor of justice, who has afforded help to man, and restored him to His own liberty.
3. It was for this reason, too, that immediately after Adam had transgressed, as the Scripture relates. He pronounced no curse against Adam personally, but against the ground, in reference to his works, as a certain person among the ancients has observed: "God did indeed transfer the curse to the earth, that it might not remain in man."[2] But man received, as the punishment of his transgression, the toilsome task of tilling the earth, and to eat bread in the sweat of his face, and to return to the dust from whence he was taken. Similarly also did the woman [receive] toil, and labour, and groans, and the pangs of parturition, and a state of subjection, that is, that she should serve her husband; so that they should neither perish altogether when cursed by God, nor, by remaining unreprimanded, should be led to despise God. But the curse in all its fulness fell upon the serpent, which had beguiled them. "And God," it is declared, "said to the serpent: Because thou hast done this, cursed art thou above all cattle, and above all the beasts of the earth."[3] And this same thing does the Lord also say in the Gospel, to those who are found upon the left hand: "Depart
- ↑ The old Latin translation is: "Sed non relictis ipsis patribiis." Grabe would cancel non, while Massuet pleads for retaining it. Harvey conjectures that the translator perhaps mistook οὐκ ἀνειλημμένων for οὐκ ἀναλελειμὲνων. We have followed Massuet, though we should prefer deleting non, were it not found in all the mss.
- ↑ Gen. iii. 16, etc.
- ↑ Gen. iii. 14.
