Chapter 18.—The Same Continued.

But now, I pray you, look a little more attentively, and observe how he contrives to find a name wherewith to cover again what he blushes to unfold. “For,” says he, “Adam begot him by the power of his members, not by diversity of merits.” Now I confess I do not understand what he meant by the latter clause, not by diversity of merits; but when he said, “by the power of his members,” I believe he wished to express what he is ashamed to say openly and clearly. He preferred to use the phrase, “by the power of his members,” rather than say, “by the lust of the flesh.” Plainly—even if the thought did not occur to him—he intimated a something which has an evident application to the subject. For what is more powerful than a man’s members, when they are not in due submission to a man’s will? Even if they be restrained by temperance or continence, their use and control are not in any man’s power. Adam, then, begat his sons by what our author calls “the power of his members,” over which, before he begat them, he blushed, after his sin. If, however, he had never sinned, he would not have begotten them by the power, but in the obedience, of his members. For he would himself have had the power to rule them as subjects to his will, if he, too, by the same will had only submitted himself as a subject to a more powerful One.

18. Verum nunc, obsecro te, paulo attentius intuere, quod nomen invenerit, quo rursus operiret quod erubescit aperire. «Genuerat enim eum,» inquit, «Adam potentia membrorum, non diversitate meritorum.» Quid dixerit, «diversitate meritorum,» fateor non intelligo: sed, «potentia membrorum,» credo, illud voluit dicere, quod pudet evidenter dicere. Maluit enim dicere, «membrorum potentia,» quam, carnis concupiscentia. Plane, etiamsi non cogitavit, significavit aliquid, quod ad rem pertinere videatur. Quid enim potentius membris hominis, quando non serviunt voluntati hominis? Quae tamen etsi frenentur temperantia vel continentia, usus eorum 0447 aliquantum, motus tamen eorum non est in hominis potestate. Genuit ergo Adam filios hac, ut iste dicit, «membrorum» suorum «potentia,» de qua priusquam illos gigneret, erubuit post peccatum. Si autem non peccasset, non eos genuisset membrorum potentia, sed membrorum obedientia. Ipse quippe esset potens, ut eis subjectis voluntate imperaret, si potentiori et ipse subjectus eadem voluntate serviret.