Commentary on Genesis and Exodus, Commentary · Chapter 4

Commentary on Genesis and Exodus · Commentary · Chapter 4

p. 48CHAP. IIII.

The methode or parts of the Chapter.

IT consisteth of two parts. 1. of the historie of Caine and Habel. 2. the genealogie: the first to the 17. verse, the second from thence to the end.

In the historie there is set forth, 1. Their life; both their birth and beginning, v. 1. Their vocation and calling, v. 2. Their divers manner of worship, v. 3, 4. Their divers successe: Abel is accepted. 4. Caine is rejected and reproved, v. 6, 7. 2. The sinne of Caine is killing his brother. 1. the manner of the fact, under pretence of friendship, v. 8.2. The examination and conviction of Caine. 9.10. 3. His punishment, v. 11.12. 4. The mitigation thereof, containing the privilege or exemption of Caine from beeing murthered of others, v. 14.15.

The genealogie is either of the Cursed, or of the righteous seed: In the first are set forth their names and persons, v. 18, 19. Their gests or acts, which are either civill or morall: their civill, as building of cities, v. 17. The inventing of cents, v. 20. Of instruments of musicke, v. 21. Of carving in iron and brasse, v. 22. Their morall acts, namely the sinne of the flesh in Lamech in taking two wives, v. 19. Of murther and revenge, v. 23.

The generation of the righteous sheweth the birth of Seth, v. 25, Their conversation, in invocating the name of God, v. 26.

The difference of translations.

S. ad. T.G.r.vers. 7. IF thou hast offered aright, and not foreign divided aright, hast thou not sinned? S. if thou doest well, thou shalt receive. H.B. thou shalt be accepted. G. there shall be forgivenesse, or it shall be forgiven thee, T.H. hebr. nassah which signifieth both to receive, and forgive.

thou hast sinned, be quiet. S. thy sinne lieth at the doore. T.H.B.G.P. heb. thy sinne is reserved against the day of judgement,S. Chal. ad. T.B.G.r div. accep. T.G.B.r. in the which, revenge shall be taken of thee, if thou art not converted. Ch. foreign, his turning shall be toward thee. S. his desire shall be toward thee. T.B.G.H. if thou turne it shall be forgiven thee. he… ▪ shuch. signifieth both a conversion, and turning, and a desire.

v. 12. foreign, sighing and trembling. S. a fugitive or vagabond, or unstable and runnagate. T.H.B.G. Ch. P. nadh. wandering or lamenting.Sic. T.G.B.r. div. accept. ap. f. pr. Hier. S. alter.

v. 13. my sinne is greater than can be forgiven. S.H. Ch. B. my punishment than I can beare, quam vt sustinere possim. T.G.P. hebr. nassah: to beare, to forgive.

v. 15. Shall be punished or avenged 7. fold. S.H.T.B.G.P. heb. for seven generations. G. Ch.

v. 16. He dwelt in the land of Naid or Nod. S.T.B.G. Ch. P, profugus, a wanderer. H.

v. 18. To Henoch was borne Gaidad: Mathusala. S. Irad, Mathusael, all the rest.

S: H.c. T.B.G, r. Chal. ad.v. 21. This was he that shewed the Psalterie foreign. S. the father of them that sing to the harpe. H. Ch. th… handle or play vponupon the harpe. T.B.G.P. heb. taphash. to handle.

v. 23. I have slaine a man to my wound. S.H. or to the wounding of my selfe. B. I would slaie a man, proper vulnus, because of my wound. T. in my wound and hurt. G, P. I have not slaine a man, that for him I should beare my sinne: nor a young man, that for him my seede should be consumed. Ch.

…v. 26. This man foreign, trusted to call. T. began to call. H. then begun men to call upon the name of God. Ch. B.G. captum est profanari, began to be profaned. T.P. challal, (signifieth both to begin & profane. But Iuniu… hath in his last edition amēded that reading, translating with the rest: then began the name of God to be called upon.

p. 49The Theologicall explication.

QVEST. I. At what time Cain and Abel were borne.

Vers. 1. WHereas Heva saith, I have obtained a man by the Lord, per Deum. Rupertus lib. 3. in Gen. c. 34.Gen 341. We refuse Rupertus conceit, that thinketh this to be an oath: it only signifieth that she had received a son by the Lords gift, or coram D…mino, before the Lord, as the Chalde paraphrast, 2. Neither is it to be thought that she had other sonnes before Cain, because she nameth him a possession: because he was the first, which she possessed from God. 3. we reject that fable, which is ascribed to Methodius, that Cain was borne 15. yeares after Adam was cast out of Paradise, and Abel 15. yeares after that, and that an hundred yeare after Cain slew Abel, and then Adam and Eve mourned another hundred yeare after for Habel, and then Seth was borne. 1. For neither is it like, that they continued so long without children.A fable fathered upon Methodius. 2. Or that there was such distance betweene the birth of the children: seeing God had made them fruitfull, and said unto them, increase and multiply. 3. And it seemeth that Seth was presently supplyed in the place of Habel, because the woman said, God hath given her another seed for Habel. 4. And the text is plaine, that Adam at an 130. not 230. yeares begat Seth. 5. But that these sonnes of Adam were borne in Paradise, as R. Sel. and other Hebrewes thinke, it is but a dreame: for Adam in the state of innocency should not have gotten so ungracious a sonne, as Cain was: and whether Cain and Abel were both borne together, as Calvin thinketh, it is uncertaine: it is more like that they were borne at two sundry births. Mercer.

QVEST. II. Wherein Abels sacrifice excelled Cains.

Vers. 4. 1. THough no mention be made of Adams sacrificing, because no such notable accident fell out therein, as in the sacrifice of his sonnes, yet it is not to be doubted, but that he used to sacrifice, and that of him his sonnes learned to doe the like. 2. Abels sacrifice was preferred before Cains in three respects: 1. it was more plentifull, as the Apostle calleth it, foreign, a greater sacrifice: Cain brought sparingly, ex fructu, of the fruit, not fruits of the earth: Abel brought plentifully. 2. Abel brought of the fat and the best. 3. hee offered in faith, Heb. 11.4. 3. It should seeme that God by some outward testimony approved Abels sacrifice, whether it were by kindling it by fire from heaven, as hee did to Moses sacrifice, Levi. 9.24. and Elias, 1 King. 18. as Hierome thinketh, and Theodo…ion readeth; Deui inflammavit, &c. God set on fire Abels sacrifice: or by the rebounding of the flame of Cains sacrifice upon himselfe, as the fire of the furnace, whereinto the three children were cast, slew those that made it. Dan. 3.22. It is like, that by some visible signe God delivered his acceptance, as the Apostle saith, God testifying of his gifts, Heb. 11.4. Iunius, Mercerus, and Calvin, referre this to Abels prosperous successe, but I approve rather the other opinion. 4. Ambrose note may well here be received: ubi nascuntur hi fratres &c. that in the birth of these children the order of nature is observed, the eldest is named first:Lib. 1. de Cain & Abel c. 3. ubi exprimitur disciplina vivendi, seniori junior antefertur: but when mention is made of their religion, the yonger is preferred before the elder, and first named: ex Perer.

QVEST. III.

Vers. 7. IF thou doe well, &c. 1. The Septuagint here translate very corruptly, as is before shewed, which while some of the fathers followed, they did weary themselves with many interpretations.Ambr. de Cain & Abel. c. 6. Ambrose saith, he divided not aright, quia ante omnia Deo debuit offerre primitias, because hee offered not the first fruits unto God, but kept them to himselfe: be quiet, that is, erubesce, be ashamed of thy sin. Chrys…stome expoundeth it of Cains intention, that it was not good: and be quiet, that is, tranquilitatem facito cogitationum, appease thy thoughts, and proceed not to adde sin unto sin against thy brother. Augustine, Hom. 18. in Gen.non recte dividendo. i. non rectevivendo: he divided not aright, because he offered a good sacrifice in it selfe, leading an evill life: quiesce. i. manus á scelere contine, be quiet & keep thy hands from mischiefe. Thus, while they justifie a corrupt translation: if thou divide not aright, which the Hebrew hath not, they are divided among themselves:Aug. l. 15. de civ. des. c. 7. the sense is evident: that if he did well, upon his repentance he should finde forgivenesse, if not,How sinne is said to lye at the doores. sinne lay at the doore, both inwardly gnawing upon his conscience, and outwardly drawing speedy punishment. To lye at the doore, sheweth, that the punishment of sinne is ready at hand, so that it cannot properly bee referred to the day of judgement, as the Chalde paraphrast, which is prolonged and deferred.

QVEST. IIII. How Abels desire was subject to Christ.

VNtoUnto thee his desire shall be subject. Which is not understood of sinne, as Ruper…us, Lib. 4. in Gen. c. 9.Gen 9that sinne while it is in the desire, and not effected, a man may subdue it: as Ol…aster, because the punishment of sin committed, hath a desire to lay hold of the offender: as Ambrose expoundeth; the turning thereof shall bee toward thee: in te revertetur crimen, quod à te …pit, the sinne returneth upon thee, where it began. And so Augustine, that then a man hath dominion over sinne, when non defendendo sibi praeposuerit, sed penitendo subjecerit: he doth not advance it by defence, but subjecteth it by repentance. But this clause, as Chrysosostome well taketh it, is understood of Abels subjection to his brother as the elder, post peccatiam hoc permitto ut primig…nitura privilegi… gandeas: though thou hast sinned, I deprived thee not of the privilege of thy birthright: and so the Lord would appease the wrath of Cain towards his brother, by shewing his ready and willing subjection unto his elder brother, both by the law of nature, and his owne ready disposition, Iun. Mercerus with the rest expoundeth it of sin, but the other exposition is more proper.

p. 50QVEST. V. Of the talke betweene Cain and Abel.

Hierom. in libtrad. in Gen.Vers. 8. THen Cain spake to his brother Abel. .1 It is superfluous to inquire what Cain said to Abel: the Septuagint and the vulgar latine doe make these to be his words: Let us goe into the field: but they are added to the text: Hierome thinketh he rehearsed those words which God before spake to Cain: the paraphrast of Hierusalem supposeth this to have beene the talke: that Cain affirmed, there was no Judge, that governed the world, nor no other life but this, nor reward for the righteous, or punishment for the wicked, because his oblation was not accepted, as well as his brothers: Abel did hold the contrary: some thinke that Cain provoked Abel with angry and furious words into the field, but then it is not like, that Abel would have gone with him: but it is more probable that Cain dissembled and spake friendly to his brother, till he had him in the field, where seeing they were alone, he might execute his wicked purpose.

QVEST. VI. How Cain killed Abel.

2. AS touching the manner of death: it is not like, as the Hebrewes imagine, that Cain worried Abel with his teeth: it was such a death, whereby Abels bloud was abundantly shed, and that in many places: for the word is in the plurall number vox sanguinum, the voyce of his blouds: so that it is like to have beene done with bats or stones, or by some such meanes: and when he had slaine his brother, he buried and hid his body, because the Lord asked him, where his brother was: Pererius. But the Hebrewes conceit, because it is said that Cain rose against Abel, that Cain was first downe, and then rose againe, hath no ground.

QVEST. VII. The sinne and punishment of Cain.

Vers. 9. 1. COncerning Cains sin: hee sheweth himselfe a lyer, in saying▪ I know not: wicked and prophane, in thinking, that he could hide his sin from God: unjust, in denying to be his brothers keeper, or that hee ought to have any care of him: obstinate and desperate, in not confessing his sinne, but stubburnly complaining of the greatnesse of his punishment. 2. Hee sustaineth a threefold punishment: he is cursed in his soule: a vagabond in his body, unprosperous in his labours, the earth should not yeeld her fruit: thus as the Devill was cursed, so Cain is the Devils minister: to Adam God said not, cursed art thou, but cursed is the earth for thy sake: Genes. 3.17. and as Cain for slaying righteous Abel is made a runnagate, so the Iewes, for shedding the bloud of Christ the most innocent Lamb of God, are vagabonds to this day over the face of the earth.

QVEST. VIII. Whether Cain confessed his sinne.

Vers. 13. MY sinne or punishment is greater: this was no confession of his sinne, as Chrysostome thinketh: sufficiens confessio, sed intempestiva: a sufficient confession, but unseasonable, because God had given sentence upon Cain, and therefore his confession came too late: for no confession in this life is unseasonable: neither doth Cain complaine of the greatnesse of his sinne, as some translators have it, but rather of the greatnesse of his extreme punishment, because he feared lest every man might have liberty to kill him, as he himselfe expoundeth, v. 14.

QVEST. IX. Whether Cain, or he that did slay him should be punished seven-fold.

Vers. 15. HE should be punished seven-fold.] 1. We neither receive Rupertus exposition, that by seven-fold is understood everlasting punishment,Rupert. lib. 3. in Genes. c. 8.Gen 8 but with a secret condition, unlesse they repent: for he thinketh Lamech who is supposed to have killed Cain, did repent, confessing his sinne to his wives. 2. Neither are the words so to be taken, as meant of Cain, that he should, septem vindictas exolvere, pay seven punishments, as the septuagint translate, for so many sinnes committed. 3. Or as Lyranus, Tostatus, because Cain was in the 7. generation slaine by Lamech: for these two last expositions are forced to divide the words: whosoever slayeth Cain, &c. that is, shall be punished, which must be understood: and then the other words, he shall be punished seven-fold, are referred to Cain. But the sentence in the originall is joyned together, neither distinguished in sentence, nor in sense. 4. So the plaine meaning is this, that he which killed Cain should be more deepely punished than Cain himselfe, because beside homicide, hee should expresly transgresse Gods commandement, who would have Cain to live, for the example of other.

QVEST. X. What marke God set upon Cain, and to what end.

Vers. 15. GOd set a marke upon Cain.] 1. Not as some read: posuit Cain in signum: God made Cain a signe or marke. 2. But God set some visible marke upon Cain, whether it were an horrible trembling and shaking of his whole body, as the septuagint translate, who for, thou shalt be a vagabond and runnagate, read he should sigh and tremble: or an exceeding shame and confusion, in that hee ran from place to place to hide himselfe: or some visible mark set in his face, as Lyranus thinketh: some Hebrewes think it was an horn in his forehead, some a letter, some that a dog lead him, these are mens conceits. 3. Certainly whatsoever it were, it was a signe of Gods wrath, not as Iosephus thinketh, a token, that God appeased by Cains sacrifice, forgave the punishment of his fratricide: for if God accepted not his sacrifice before, much lesse after.Ambros▪ lib. 2. de Cain & Abel. …. 9. 4. Neither was this marke set, to exempt Cain from the invasion of beasts, as though there were none alive on the earth but his parents: for this murther falling out, as is supposed about the 130. yeare of Adams age, the world was by this time much replenished: And where the Lord saith, whosoever slayeth Cain, &c. he speaketh of men, not of beasts. 5. Wherefore God set this visible and fearefull marke upon Cain, p. 51both that other men, seeing apparant signes of Gods wrath upon him, might feare to commit the like, and that he might have the greater punishment, in prolonging so wicked and miserable a life.

QVEST. XI. How Cain was cast out of Gods presence.

Vers. 16. CAin went from the presence of the Lord.] 1. Hee both was excluded from Gods favour and protection, which is signified by Gods presence, from the which otherwise no man can escape. 2. He also was expelled from that Countrey where he was borne, and where God was first worshipped by sacrifice, and shewed visible signes of his presence. 3. And where it is said, that Cain dwelt in the land of Nod: wee neither approve Catharinus conceit, that this land, from the which Cain was expelled, was the land of Judea, whether Adam and Eve came, after they were exiled out of Paradise: for the text is,Of the land of Nod. that the land of Nod, was on the east side of Paradise: whereby it appeareth, that neither Adam and Eva, nor Cain had their habitation farre from thence: neither yet is it like, as Iosephus, that Cain built a City and called it Nod: for Henoch is the first City mentioned in Scripture.Ioseph▪ lib. 1. antiquita…. c. 11.

Vers 17. 4. But the Land was called Nod of Cains vagrant and vagabonds life: which sheweth, as Iosephus well conjectureth, that Cain was not amended by this punishment, but waxed worse and worse, giving himselfe to rapine, robbery, oppression, deceit.

QVEST. XII. Wherefore and for whom Cain built a city.

Vers. 17. ANd he built a City.) 1. Cain neither built him a City, to be defēded against wild beasts, which was the first cause, as Plato thinketh, that moved men to build Cities:Plato in protagora. Arist. lib. 1. poli…i…or. for this reason might as well have moved the righteous seed to have done it: neither because man is a sociable creature and loveth company, as Aristotle: for this reason might as well have caused Adam to build, as Cain: but it is most like because Cain was a fugitive and runnagate, he would build him a City to stay in, and to be a defence unto him, as though Gods curse should not have taken place: but as Iunius well writeth upon the words, erat adificator: or as the 70. aedificans, he began only to build, but hee finished it not, leading still a runnagate life, and so often constrained to leave the worke, as the giants, that built the Tower of Babell were constrained to give over. 2. It may be doubted for whom Cain built a City, there being no more yet in the world but himselfe, his parents, and his sonne: the answer is ready: that it is not like that he built this City presently after his sonnes birth, much lesse before his condemnation, as Mercerus: but now when the world was replenished, for if Abrahams stock in lesse than 400. yeares amounted to 600. thousand, Cains posterity in the like time might arise to the like multitude, which might suffice not only to inhabite a City, but a country. And Lodovicus vives, maketh mention, that in the memory of his parents, there was a town in Spaine consisting of an 100. housholds, which were all inhabited by the progeny of an old man then living, which was so old, that the youngest of his stock could not tell by what name of kindred to call him.

QVEST. XIII. Lamechs speech to his wives, and the meaning thereof.

Vers. 23. I Would slay a man in my wound.) 1. This place is neither inexplicable,Epist. 125 ad. Damasc. and not possibly to be unfolded, as Catharinus a popish writer thinketh, and as it seemed to Origen, who as Hierom witnesseth writ two whole bookes, the 12. and 13. of his commentaries upon Genesis, in interpreting this place. 2. Neither doe these words shew, as Suidas expoundeth, that Lamech had killed two men; an elder and a younger, the brethren of Henoch, that was translated. 3. Or one man as Theodoret thinketh, for the which fact Lamech repenteth: for the words are, I would slay a man, not I have. Theod. quest. 44. in Gen.4. And we hold that to bee a fable, that Lamech killed two men, the one was Cain, whom hee shot at in a bush, supposing it to be a beast, and the other was his boy, that led him being blinde, whom for anger hee all to beat and so killed him: this exposition seemeth most probable to Cajetanus and Pererius, having no probability in it: both because Cain was privileged by God not to be killed; and for that no mention is made of Lamechs seven-fold punishment, which should not in this case have beene omitted. 5. Neither can this place be so taken as the Chalde and some Hebrewes expound, which read those words with a negative, or interrogation, as though Lamech should plead for himselfe before his wives, which intended to kill him, that hee had not killed a man, as Cain had, and therefore they should bee more grievously punished, that killed him. 6. Further, these words of Lamech are not uttered enuntiative, as shewing that Lamech, had committed any murther already: nor yet interrogative: by way of interrogation, as if Lamech should say thus to his wives, have I yet slaine a man in my wrath, as Cain did? yet he was privileged that none should kill him: therefore ye need not feare, that any such thing should happen unto mee, that have killed none: some read these words conditionally: supposing Lamech to have beene a good man: as though the sense should be this: If I should kill a man, as Cain did, I should be punished more than he that should kill Cain, because I did not take heed by his example. 7. But the best exposition is with Ramban to expound Lamechs speech foreign, potencially: hee to reconcile his wives, that were al enated from him, doth boast of his strength and tyranny, that this, and this he could doe, and that he would not take the least wrong, at any mans hand. Sicetiam Calvin.

Now concerning the occasion of these words of Lamech spoken to his wives.The occasion of Lamech… speech to his wives. 1. It was not by reason of any conspiracy intended by his wives against him, and therefore hee should excuse himselfe, that hee had not killed a man as Cain had; and therefore, they that killed him should bee more severely punished. 2. Neither was it by reason of some brawle betweene his wives, as Iunius, and therefore Lamech threatneth them, that should set any division betweene them, and offer him the least wrong. 3. Nor yet because his wives feared lest the sinne of Cain might bee punished in Lamechs posterity, and therefore p. 52he maketh them secure in promising impunity. 4. But the most likely occasion is this: that wheras his wives feared, lest because of his cruelty, some evill should happen unto them: hee boasteth of his strength, that rather than any should doe him any hurt, he would not spare to kill in his wrath.

QVEST. XIIII. How Lamech is said to be avenged seventy times seven times.

Chrysost. hem. … Gen.Vers. 24. IF Cain shall be avenged seven-fold:] 1. Chrysostomes exposition is not here to be received, who thinketh, that Lamech confessed his sinne, and condemned himselfe for murther committed: Ipse sua lingua confessionem peccatorum facit, & poenam sibi definit: he confesseth his sinne himselfe, and defineth the punishment. So also thinketh Theodoret: for the Scripture propoundeth the example of Lamech, not as of a penitent, but a licentious disordered person, who first presumed to breake the law of wedlocke in taking two wives. 2. Neither is their conjecture of any weight, that imagine Lamech to speake of his 77. children, which hee had by his two wives, as Iosephus writeth, that they should bee punished for their fathers sinne.Ios…ph. lib. 1. antiq. 3. But among the rest Rupertus misseth the marke, that by seventy times seven-fold, understandeth a temporary, by seven-fold eternall punishment, this Cain had because hee repented not, the other Lamech for his repentance:Rupert. l…b. 3. … Gen. c. …. for that 70. times seven is more than seven times, our Saviour sheweth in the Gospell, where he saith to Peter, that he should forgive his brother not only seven times, but seventy times seven. 4. But the meaning is, not that Lamech should be punished 77. times 7. times, but hee that killed Lamech, as he that killed Cain, 7. times: and so Lamech boasteth of impunitie: that though hee committed murther as Cain did, yet hee should be exempted from punishment as Cain was. 5. To expound it of the 77. generations to Christ, rehearsed, Luk. 3. in whom Lamechs sinne should bee expiated is a forced and improper sense.

Quest. XIIII. How the name of God is said in Enos time to be called upon.

Vers. 26. MEn begin to call, &c. 1. Neither the Septuagint here translate aright: that hee, 1. Enos hoped to call, or as Hierome, hee begun to call: for neither doth the word signifie hope, nor can it be referred to the person of Enos. 2. Neither could hee be said now to begin to call upon the name of the Lord, either as Cajetan thinketh, because Enos first used to call upon the name Iehovah; for Cain and Abel are said to have offered to Iehovah, v. 3. either for that Enos was more religious and given to prayer, than any before him, or that he found out some forme or order of prayer, as Pererius judgeth: for it is not like but that Adam, and Abel, in the spirituall exercises of prayer and sacrifice, were as zealous, as any of the succeeding age. 3. But now, when as the worship of God began to be corrupted and prophaned in the wicked posterity of Cain, then Adam, Seth, and other of the righteous feed began publikely to exercise religion, and to have their holy meetings and assemblies for the service of God. 4. Some read, then the name of God began in calling upon to be prophaned, as by giving the name of God to beasts, trees, and plants. But here invocation is taken in the better part 1 and Moses describeth the practice of the Church and righteous seed in those dayes. 5. Wee likewise refuse that sense, that the name Iehovah began now to bee called upon, whereas he was invocated by the name Elohim before: for Cain and Abel offered sacrifice to Iehovah, v. 3. 6. Wherefore the true meaning is, as is before expressed, that now the Church of God being increased to a full number, did make a publike separation in their worship from the generation of the wicked: and began apart in a solemne manner to worship God. Mercer.

4. Places of doctrine.

1. Doct. A man is first accepted for his faith before his workes.

1. Vers. 4. THe Lord had respect to Abel, and to his offering: hence it is inferred, that works make not a man acceptable to God:…. 22. Moral. …. 12. but first a man is accepted by faith, and secondly his workes are respected, as Gregory upon this place: Deus non habet gratum offerentem propter numera, sed numera propter offerentem: Abel is not accepted for his gifts, but his gifts because of him.

2. Doct. Paradise planted in a knowne place.

2. Vers. 16 CAin dwelt in the Land of Nod, toward the east side of Eden.) Hence it is gathered, that Paradise was planted in a known place contrary to the opinion of Bellarmine: Bellar. lib. 1. de grat. pri…. hom. c. 13.for Eden was the name of a knowne Country in Mesapotamia: as may appeare, Ezech. 27.23. Bellarmine answereth, that Eden is here no proper name, but a name of pleasure, unlesse wee will say that Cain was punished to dwell in Paradise: Cont. 1. Neither was Cain exiled into a place of pleasure. 2. It is not said that Cain dwelt in Eden, but over against it, foreign, as the Septuagint translate, on the east side: now Paradise is said to be planted not on the east side of Eden, but in Eden toward the east, in respect of the situation, as it was then to the Israelites being at that time, when Moses wrote this story in the desart. 3. all the translators in this place take this word Eden for a proper name.

3. Doct. Henoch the first city in the world.

3. V. 17 HE called the city Henoch.) Hence it is apparāt, who was the first founder of cities: that they were not frō the beginning as Aristotle thought. 2. Neither that they first began to be built under the reigne of Iupiter, who was after the floud. 3. Neither that Athens, or Cecropia built by Cecrops as the Greeks. 4. Or Argos as the Argives. 5. Or Thebes as the Aegyptians were the first Cities▪ but this City built p. 63by Cain, and called Henochia: whereof Berosu… Annianus writeth, that it was built about the mountaine Libanus ▪ and that in his time, some part of the foundation did appeare being called by the inhabitants, the city of Cain.

5. Places of confutation.

1. Confut. Man hath no power of himselfe to rule ever sinne.

1. Vers. 7. VNtoUnto thee his desire shall be subject, &c. From hence Bellarmine and Pererius understanding these words of subjection of sin, would prove,Bellar. de liber. arb. lib. 5. c. 22. Perer. in hanc locum. that man hath free will by nature to sin, and not to sin, & dominari peccato, to rule over sin. Answer. 1. It is evident, that this place is understood not of the subjection of sin, but the submission of Abel to his brother, as Chrysostom expoundeth. 2. For of sin it was not true that Cain had dominion over it, as he had over his brother. 3. Neither can it properly be said, that sin hath a desire to the soule, but the soule rather to it. 4. The Septuagint translate, the conversion foreign thereof, making no mention before of sin at all, whose conversion then is it but Abels, who was spoken of before? 5. And if they will understand it of sin it would follow that man by his naturall power only could resist the temptation of sin, which yet Bellarmine is ashamed to affirme.Bellar lib de liber ar. c. 7.

2. Confut. Monkery not knowne to the old world.

2. Vers. 26. THen began men, &c. This place is urged by Bellarmine to prove the institution of Monkery: that Enos brought in a more strict kind of life, than was used before. Ans. If the text be thus read, they began to profane the invocation of the name of God, then they have no colour of monkery from hence. 2. If the other reading be admitted, it followeth not, that because Enos began after a wore strict manner to worship God, that therefore he was a Monke. 3. And his begetting of sonnes and daughters, Genes. 5.10. sheweth, that he was no monke.

6. Places of morall observation.

1. Vers. 5. CAin was exceeding wroth.) Wee see the cause,The wicked hate the righteous. why the righteous are hated of the wicked, is for their innocent life: as Cain hated his brother, as the Apostle saith, because his workes are evill, his brothers good. 1 Iohn 3.12.

2. Vers. 14. Thou hast cast me from thy face, &c. A great judgement for a sinner to be forsaken of God. Ambros lib. 2. de Cain & Abel. c. 9. The vaine cō forts of worldly men.This is the greatest punishment of sinne to bee forsaken of God, and given over to a reprobate sense, as Cain was: and as the Apostle saith, the Gentiles were delivered over to a reprobate mind, Rom. 1.28. as Ambrose noteth well: nihil gravius guam …rra…t…m a deo deseri, ut se revocare non posset: nothing is more grievous, than for him that erreth to be forsaken of God, that he cannot recall himselfe.

3. Vers. 14. WHosoever findeth me shall slay me, &c. Bernard well noteth here, consolationem miseram obtinuit, quam querebat: he obtained that miserable comfort which hee desired: that is, not to be killed: as Saul desired the Prophet to honour him before the people: Sam. 15. such are the momentany solaces of worldly men which are farre from the true and ever-during comforts.

4. Vers. 17. In that Cain built a City, and his posterity were the inventers of humane acts, of tents,The hope of worldly men in this …. musicke, carving: we see that saying of our Saviour to be verified, that the children of this world are wiser in their generation, than the children of light. Luke 16.8. and Gregory well observeth: …iquimentem in amore presentis vitae figunt: that wicked men doe fire their minde in the love of this present life. Kaine buildeth a city and calleth it Henoch, by his sonnes name, which signifieth dedication: but Henoch in the righteous line is the seventh: so the wicked doe dedicate worldly possessions in the first place, the righteous in the last.

5. By this example of Cain and Habel, we learne, that we are not to measure Gods favour by the accidents of this life: as Ambrose well sheweth, that Abel, justus, innocens, im…urus sublatus est, &c. a just, A righteous man afflicted in this life.innocent, devout man in his young yeares is taken away: whereas wicked Cain liveth long, begetteth children, buildeth Cities: which is an evident demonstration of another life after this, wherein God shall measure to every man according to their workes.