should in truth be last, and the last first.[1] And the prophet, too, indicates the same, saying, "Instead of fathers, children have been born unto thee."[2] For the Lord, having been born "the first-begotten of the dead,"[3] and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die.[4] Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the gospel of life, and not they Him. And thus also it was that the knot of Eve's disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.
Chap. xxiii.—Arguments in opposition to Tatian, slioicing that it was consonant to divine justice and mercy that the first Adam should first partake in that salvation offered to all by Christ.
1. It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience,—[times] "which the Father had placed in His own power."[5] [This was necessary,] too, inasmuch as the whole economy of salvation regarding man came to pass according to the good pleasure of the Father, in order that God might not be conquered, nor His wisdom lessened, [in the estimation of His creatures.] For if man, who had been created
- ↑ Matt. xix. 30, xx. 16.
- ↑ Ps. xlv. 17.
- ↑ Rev. i. 5.
- ↑ Comp. 1 Cor. xv. 20–22.
- ↑ Acts i. 7.
Massuet has a long note upon it, in which he sets forth the various points of comparison and contrast here indicated between Eve and Mary; but he ends with the remark, "hæc certe et quæ sequuntur, paulo subtiliora."
