Commentary on Genesis and Exodus

QUEST. 1. Whether it were a true serpent that talked with Eva.

verse. 1. NOw the serpent was m • re subtle, &c. ] 1. we neither think with Josephus, that it was in the beginning natural to the serpents, as to other beasts, to have the use of speech and understanding: which was the conceit also of Plato, that under Saturn men used to speak & confer by language with beasts. Euseb. lib. 12. de prepar. Evang. c. 9. for if it had been natural to beasts to speak, they should no more after the fall have been deprived of their natural faculties, than the Angels or 〈◊〉 , that fell: and beside, this opinion is contrary to the Scripture, which saith, that man only was created according to God's image: that is, with reason and understanding, which guideth the speech.

2. We refuse also the opinion which Barcephas ascribeth to Ephrem. lib. de paradis. c. 27. that the use of speech was given unto the serpent only for this time, as it was to Balaam's asse: that the Devil spake in the serpent, as the Angel did in the Ass we grant: but the serpent could not speak of himself, wanting the instruments and organs of the voice which man hath.

3. Neither is Cyrillus opinion to be received, that it was not a true serpent, but a show only and apparition. For then it should not have been said, that the serpent was wiser, than all the beasts of the field: and afterward God layeth a curse upon the serpent, that he should go upon his belly and eat the dust of the earth: it was a true serpent then, not a shadow only.

4 Cajetan conceit also is to be rejected, who by a continued allegory, by the serpent, would have the Devil understood: that there was neither serpent in truth nor in show that appeared to Eva, but this temptation was altogether internal and spiritual: for by this means, the whole story of the creation may as well be allegorized, and so the truth of the narration called in question, and beside, whereas the Devil internally tempteth only two ways, either by alluring the sense by some object, or else by moving and working the fantasy, our parents before their fall could not be so tempted, having no inordinate motion.

5 Some think that the woman did understand the speech of the serpent, such as beasts use, to express their mind, and not otherwise: but it is evident, that the serpent did verily speak.

6 Ibn Ezra is of opinion, that it was the serpent, and nothing else: but the curse afterward pronounced upon the serpent, and that prophesy, that the seed of the woman should break the serpents head, showeth, that the Devil spake in the serpent, who is principally accursed.

7 Our opinion then is, that it was a true serpent which talked with Eva, as may appear by the punishment inflicted upon this kind: and that the Devil used the serpent, a subtle beast, as his instrument, and spake out of him. This our Savior confirmeth in the Gospel, that it was Satan, which was a murderer from the beginning, and caused the death and fall of our parents, John 18.44. And Saint Paul affirmeth, that the serpent beguiled Eva through his subtlety: but the woman was not deceived by the serpent, but by the craft of the Devil, speaking and working by the serpent. Of this judgment are most of the ancient fathers, Basil, Chrysostom, Augustine, Damascene, &c.

QUEST. II. How the serpent is said to have been more subtle, &c.

THe serpent was more subtle than any beast of the field: 1. These words cannot be understood of the Devil, as Cajetan thinketh, who here by a metaphor is called a serpent: for between the Devil and the beasts of the field, there is no comparison, who in subtlety far exceedeth man, who is wiser than any brutish nature. 2. Neither was the serpent more subtle only for this time, as Augustine seemeth to think, lib. 11. Genes. ad lit. c. 29 for Satan could not infuse more subtlety into the serpent, than by nature it had: and the text it self seemeth to insinuate, that the serpent by nature was more subtle than other beasts. 3. wherefore the truth is, that whereas the serpent is a most subtle beast, it was not by chance, that Satan used him as his instrument, being by his natural subtlety apt thereunto: and the serpents subtle nature appeareth, both by the sleights he useth in helping himself, as to let pass what Pliny reporteth, that by the juice of fennel, he strippeth himself of a certain skin, wherewith he is overgrown in winter, and with the same herb cleareth his dimmed sight: the Scripture showeth, that the serpent stoppeth his ear against the voice of the charmer. Psal. 58. As also his craft appeareth in his enmity against man, whom he assaileth secretly and in silence: as biting the horse by the heel to cause the rider to fall, Gen. 49.17. And further, concerning the natural wisdom of the serpent, our Savior witnesseth, saying to his disciples, be ye wise as serpents, innocent as doves. Mat. 10.16. 4. Some think, that this is set forth as a praise and commendation in the serpent, that he had such a gift of wisdom & subtlety given him in the creation: but the contrary appeareth, that although this natural gift in the serpent was good, yet here relation is made to Satan's craft, whereby he seduced Eve: Adam and Eve are said before to be gnarumim, naked simple: and here the serpent is said to be gnarum, in the contrary sense, crafty covert, not smple: for the Hebrew word admitteth a contrary sense. Mercer.

QUEST. III. Why Satan in the serpent beginneth with an interrogation.

verse. 1. YEa hath God indeed said. &c. 1. Some do take this to be an ironicall speech, as though Satan in the serpent should scoffingly say: it is a like matter that God careth what you eat. 2. Some make it an interrogation, as though Satan should ask the reason, why God had so said, &c. as the Latin and Septuagint. 3. Some make it a naked question: Is it true that God hath said: Chaldee. 4. R. Sel. expoundeth it, for san, perhaps : and would have it doubtfully spoken. 5. Some make the emphasis or force of the sētense in this word God: it is not like that God would give you any such precept. 6. Ibn Ezra interpreteth aph ci, by quanto magis, how much more: that after Satan had shown many reasons to persuade the woman, that God loved them not, he urgeth this above the rest that God had given them this prohibition. 7. But the best interpretation is this, that after long communication had with the woman, at length the serpent cometh to that which he intended, to draw from the woman some answer, whereupon he might work further: and therefore with some admiration saith in effect; it seemeth very strange, or I much wonder, that God would give any such prohibition unto you. Mercer.

QUEST. IIII. Why Satan tempted man, and that by the woman.

NOw the Devil thought to supplant man in Paradise, not because he did foresee that the Messiah should take flesh of Adam : for as yet man was not fallen, nor God's counsel revealed concerning the Redeemer, that should break the serpents head: but the envy of Satan was the cause that moved him to this temptation, that he might bring man into the same state of damnation: and he showeth his malice against God, in seeking to deface his image. Calvin. 2. He setteth upon the woman first, not because, as Ambrose thinketh, the precept was given only to Adam by God himself: for it was spoken to them both: but because he saw her to be the weaker, and so fittest for him to work by. Mercer.

QUEST. V. How Eva endured to talk with the serpent.

NOw whereas it will be questioned, how it came to pass that Eva was not afraid to talk with the serpent: 1. which was not, either because this serpent, which Satan used, had a pleasant countenance and virgins face, which opinion is imputed to Beda, which is rather to be held a painters fancy, than the work of nature, there being no such serpent to be seen in the world: 2. neither for that the serpent was more familiar with man, than any other creature, as thinketh Damascene : 3. neither can the very kind of the serpent be described, as Eugubinus saith it was the Basilisk, which poisoneth herbs and plants with his very breath. Pererius saith, it is most like to be the serpent called Scytala, which hath a back of divers colors: for this is too great curiosity, seeing the Scripture only generally nameth a serpent, noting no special kind. 4. But as Chrysostom well observeth the sight of the serpent, which after sin became terrible & hateful to man, was now not abhorred, neither were any creatures as yet in the state of man's innocence, loathsome unto man, and therefore Eva might well endure the sight of the serpent.

QUEST. VI. What moved Eva to give ear to the serpent.

BVt whereas Eva was not astonished to hear the serpent speak: 1. it was neither as Rupertus thinketh, because the woman imagined, that some powerful spirit caused the serpent to speak, and therefore gave reverent ear: for this had not been far from Idolatry, to yield any such reverence to any but to the Creator. 2. Neither did she think, as Bonaventure holdeth, that some good spirit intending her good, thus spake in the creature. For then she would not have said, the serpent, but the spirit or Angel deceived me. 3. Neither is it like, that Eva, as Cyrillus seemeth to think, was ignorant, whether the use of speech were given unto any creature beside man: to the which opinion Tostatus and Pererius subscribe: for seeing that Adam had before given names to all creatures, which God brought unto him, they could not be ignorant by this experience, that man only had the gift of calling and giving names. 4. But Eva knowing well, that God had created angelical powers, was carried away with the voice and goodly promises delivered from the serpent, not being so much intent from whom they came, as what was spoken, not considering, while she was ravished with an ambitious desire of bettering her estate, whether a good or a bad Angel might thus speak out of the serpent: for to say, that man was either ignorant of the creation of Angels, or of the power and faculty of beasts, was too great a defect of knowledge, to be incident to that perfect estate.

QUEST. VII. Whether the serpent went upon his belly before the curse.

verse. 14. VPon thy belly shalt thou go, dust shalt thou eat, &c. 1. It is neither to be thought with Barcephus, that the serpent before went upon his feet as other beasts: for God would not alter the nature and shape of his creature, having given power to every creature before to multiply his own kind, & this had been to mislike the work of his own hands. 2. Neither is it to be supposed with Didymus Jerome's master, that the serpent, during only this time of temptation, was caused by the spirit to stand upright, for it had been no punishment for the serpent to return to his first nature. 3. Neither do we approve the sentence of the fathers, as of Augustine, Gregory, and others, who by an allegory do apply these words to the Devil: that he goeth upon his belly when he tempteth men to gluttony & leachery, whereof the belly is the instrument: and he eateth earth, having power over earthly minded men: for after this manner, the whole story may likewise be allegorized. 4. Neither with some others, as Pererius, do we approve both an historical sense of this malediction in the serpent, & an allegorical in the Devil: but the whole is historical; the first part whereof concerneth the serpent the instrument, the other Satan the principal, that his head and power should be broken by this means: and where he had thought to gained, he should sustain a greater loss.

5 Our sentence then is this, that the curse denounced against the serpent, consisteth not in the thing it self, but the manner of it: the serpent did from his creation creep upon his breast, and feed of the earth, but now, this is made ignominious and accursed unto him, which was not before: as weeds and thistles were created before man's fall, but after began to be a curse to the earth: and man was naked before his transgression, but was not ashamed of it till after: so the rain-bow was before the flood, but then only ordained to be a sign of the covenant, that God would no more destroy the world with water.

QUEST. VIII. Why the Devil spake out of the serpent.

IF it be further demanded, why the Devil spake out of the serpent, rather than appeared in any other shape. 1. I say with Augustine, because God permitted Satan to use no other beast as his instrument, but the serpent. 2. That it was neither fit that he should have appeared in human shape, for Eva knew well enough, that her self and Adam, were all mankind, and none beside them: neither if Satan had framed a voice out of the air, would Eva have endured so familiar a conference: and for that the serpent, in regard of his subtlety, was the fittest instrument, that would soon wind himself in and out, and creep away, that he should not be seen of Adam. 3. In that Moses maketh no mention of the Devil, but of the serpent only, it was both in regard of the weakness and rudeness of the people, who could not well conceive any other but the visible creatures, and for that Moses writing a story, reporteth things as they appeared, as the story of Samuel's apparition to Saul, calleth it Samuel, whereas it was Satan in Samuel's shape, because it so appeared. 4. The Hebrews here are not to be approved, that say the serpent coveted to have company with the woman: for that is against the nature of beasts.

QUEST. IX. Of the manner how the woman was tempted of Satan.

COncerning the temptation of Satan▪ and seduction of the woman: 1. he beginneth subtly, hath God indeed said, ye shall not eat of every tree? whereas God only forbad them one tree, as though God had dealt hardly with them, in abridging them of their liberty. 2. The woman reporteth not the words of the prohibition truly: some think, that she added of her own; ye shall not touch it, as Ambrose: some, that she changed the words, as Rupertus, for the tree of knowledge of good and evil, saying, the tree in the midst of the garden: but certain it is, that she taketh somewhat from God's words, pronouncing doubtfully, lest ye die, which God had denounced most certainly, ye shall die the death : that is, surely die. 3. Satan in his reply, v. 4, 5. heapeth up many lies together, 1. that they shall not die: 2. that God did envy their happiness: 3. that knowledge might be had in eating of fruit: 4. that they should thereby be made like unto God. Beside, Rupertus conceit is here excellent, that the Devil in everyone of these points speaketh doubtfully, as he gave the Oracles of Apollo, that every word which he spake, might have a double meaning: ye shall not die: that is, not presently the death of the body: though presently made subject to morrality: your eyes shall be opened, so they were to their confusion: knowing good and evil, not by a more excellent knowledge, but by miserable experience after their transgression: ye shall be as gods, either as Angels, or like unto us, sinful and wicked spirits. 4. The woman seeth the tree to be good for meat, there is her voluptuous desire: pleasant to the eyes, there is her curiosity: and to be desired for knowledge, there is the vanity of her mind. Thus as the Apostle saith, whatsoever is in the world, is the concupiscence of the flesh: the concupiscence of the eye, the pride of life. 1 John. 2.

QUEST. X. Adam tempted and deceived as well as the woman, though not in the same degree.

THe order then and manner of the temptation was this. 1. It is evident, that neither Adam nor Eva, had committed any sin before this congresse with Satan, for the Scripture saith, that til then they were both naked, and were not ashamed, Gen. 2.25. So that herein both Rupertus and Ferus are deceived. 2. Satan first assaileth the woman, both being as the weaker, more easy to be seduced, & as a fit instrument also to entice Adam. 3. Adam did not only incline unto her, amicabili quadam benevolentia, of a loving mind, and thereby enticed as Sampson was by Delilah, and Solomon by his wives: but it is like he was seduced by the same flattering and false persuasions, whereby the woman was first beguiled, being carried away with an ambitious desire in knowledge, not to be equalized, but made like unto God: this may appear out of the 22. verse, Behold man is become like unto us, to know good and evil: where the Lord reproveth also man's affected and curious desire to attain to a greater perfection.

Neither doth that place of the Apostle contradict this opinion: Adam was not deceived, but the woman was deceived, and was in the transgression. 1 Tim. 2.14. for whether we expound it with Epiphanius and Calvin, that the Apostles meaning is, the woman was first deceived, not the man: or with Mercerus, that the man was not deceived, but enticed by the womā: or with Jerome, that Adam was not deceived by the serpent, but by the woman: or that Eva did not wittingly deceive Adam, as the serpent beguiled Eva: whereof the two first expositions, being one in effect, are most agreeable to the Apostles mind: by this text Adam is not wholly exempted from being deceived, but only in that manner as Eva was perverted and seduced.

QUEST. XI. Whether Adams sin was the greatest of all sins.

NOw as touching the greatness of Adams sin, simply it was not the greatest sin of all committed in the world: neither in respect of the kind of the sin, as adultery is greater than fornication, for so we hold blasphemy and Idolatry to be greater sins than Adams was: neither in respect of the affection of the offender; for many are with a more ungodly, violent, and sinful desire given over: then Adam in this temptation: neither was it the greatest, in respect of the quality of the sin, for it was pardonable in Adam, whereas sin against the holy Ghost is impardonable. But yet it may truly be said to be the greatest, 1. in regard of the fruits and sequel of that sin, the contagion and infection of all mankind. 2. in respect of Adams person, who in his excellent gifts considered, might have more easily resisted. 3. in regard of the facility of the commandment, which required no hard or difficult thing. 4. the place also it self being considereth namely in Paradise, where there was no provocation, or allurement unto sin.

QUEST. XII. Whether Adams or Eves sin were the greater.

NOw if Adams sin be compared with the woman's: in some things it will be found equal, in some things superior, in some inferior to it. 1. Both Adam and Eva sinned in their infidelity, in not believing the word of God, but giving credit to Satan's fair promises, that they should not die. 2. in their concupiscence, in coveting the forbidden fruit. 3. in their ambition in desiring a further state of perfection. Secondly, in respect of Adams person, who was appointed to be the woman's head, and of his gifts of knowledge and wisdom, the man was more faulty than the woman. Thirdly, yet simply, the woman's sin was greater, because beside other sins common unto them, this was proper unto her in seducing her husband: so that as Augustine well noteth, de Genes. 11.42. the man sinned only against God and himself, the woman, against God, her self and her neighbor: beside, the woman was first deceived, and became the author and beginner of transgression. Therefore the opinion of them is not here to be allowed, who do either aggravate Adams sin, or extenuate the woman's: of the first sort is the author of the questions upon the Old Testament under Augustine's name, who ascribeth idolatry to Adam. quest. 83. whereas he desired not to be worshipped as God, but only in knowledge to be like unto God: neither can Adam be properly charged with covetousness, as Hugo S. Vict. doth, unless it be taken for an immoderate desire of any good thing, more than is fit: of the other sort is Cajetan, who would lessen the woman's offense, both in the thing desired, which was the knowledge of good and evil, the external act, in coveting the fruit which was fair to the eye, in regard of her sex, being a woman, and the weaker vessel. But this notwithstanding, the woman's offense in the nature thereof, was the greater, as before is shown.

QUEST. XIII. Whether Eve added to the commandment, and spake doubtfully.

Vers. 3. NEither shall ye touch it lest ye die, &c. 1. Ab. Ezra. noteth, that the serpent useth the name Elohim, speaking of God, not Jehovah, because he knew it not: But that is not the reason, for the woman useth also the name, Elohim, who was not ignorant of Jehovah : but Satan of purpose forbeareth to use that name Jehovah, which is a name of mercy, and urgeth in the name Elohim the severity of God. Mercer. 2. Neither doth the woman add anything to God's precept, that they should not touch it, but faithfully expoundeth the meaning of the precept: some Hebrews think, that Satan took occasion hereby to move the woman to touch the fruit; that seeing she died not by touching, she should though the Hebrew particle pen, be not always so taken; yet it appeareth so to be used by the woman: because Satan hereby taketh occasion to put her out of doubt, that she should not die at all. See Muscul. Iun. though Mercerus herein dissent from them.

QUEST. XIIII. Why Eve gave to her husband.

Vers. 6. SHe gave to her husband with her, &c. 1. This showeth not, that Adam was at this time with Eve, as some Hebrews think, he might come before the temptation was finished. The meaning is, that he might eat with her, that is, as she had done. 2. Some think that before the woman did forbear to eat of the fruit, supposing it was poison, and so present death: but the truth is, that hitherto she had abstained in obedience to the commandment. 3. Neither did she give it to Adam, lest, if she died, he might have taken unto him another woman, as some Hebrews imagine; for she was the only woman in the world: but she was desirous to make her husband partaker of her happiness, as she thought. Mercer.

QUEST. XV. How many ways the eyes of the body and mind are said to be opened.

Vers. 7. THeir eyes were opened. Their eyes of the body and mind are said divers ways to be opened, the eyes of the body three ways. 1. When they that are blind, are made to see, as Christ caused the blind to see. 2. When he that hath his eyes, seeth somewhat, which he saw not before, as Balaam his eyes were opened, when he saw the Angel, with a naked sword. 3. When they which see discern that which they perceived not before; as the Disciples discerned Christ in the breaking of bread. The eyes of the mind are opened likewise three ways. 1. When men are brought from ignorance and darkness to the knowledge of Christ. Act. 26, 18. 2. When men are brought by affliction to know themselves, as the prodigal child is said to come to himself, Luke 15.17. 3. When a man's sin, when it is committed, presenteth it self, as Judas sin did, when he had betrayed Christ. Thus the eyes of Adam and Eves mind were opened to see their sin, and the eyes of their body were opened to see and discern the deformity of those parts, which were comely before: Muscul.

QUEST. XVI. How their eyes are said to be opened.

Vers. 7. THeir eyes were opened, and knew that they were naked. 1. Not that they were either blind before, for how could Eva have seen the fruit of the tree that it was fair to the eye, if she had been blind? 2. Neither as Josephus thinketh: lib. 1. antiquit. c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding, for then the eating thereof, had been a gain unto them. 3. Neither is it so said, as R. Solomon conjectureth, because now first they began to have knowledge of evil; for as they had knowledge of good before, so as by the contrary, they had the knowledge of evil also: but now indeed they know evil by miserable experience. 4. But now their eyes were opened, the eyes of their mind and conscience, to see and acknowledge their sins and disobedience, wherein they were blinded before, and to feel the rebellion and disobedience of their members in their disordered and unruly motions, which maketh them for shame to cover them; which use of vailing and covering the secret parts, even nature hath taught the barbarous nations, which even in their baths, as Augustine writeth, will not have their unseemly parts uncovered: the like Strabo reporteth of the Indians, and Diodorus •• Siculus of the Ethiopians, that going naked in the rest of their body, use to cover their secret parts.

QUEST. XVII. Why they made aprons of fig-leaves.

ANd they sewed fig-tree leaves: ] 1. Not because the fruit thereof, whereof they had tasted was forbidden, for they would so much more have abhorred the leaves thereof. 2. Neither to betoken the desire of the flesh now procured by sin, which they say is provoked by the rubbing of the fig leaves. 3. Nor yet as the testimony of repentance, because fig leaves do prick and sting the flesh. 4. Neither yet need we run to allegories: that this covering with leaves or with fruit, betokeneth the vain excuse and defense of sin. 5. But they made them aprons of fig leaves, both being fit for their breadth, and ready at hand, for no other cause than to hide their nakedness, whereof they were now ashamed.

QUEST. XVIII. Why man was created naked.

NOw if it be further asked, why man was created naked. I answer, 1. with Basil, lest his mind might have been occupied in seeking for outward things, and so withdrawn from better meditations: God having a purpose to clothe his body with some excellent brightness, such as is in the Angels. 2. Or with Ambrose, that being not naked and destitute of the ornaments of virtue, they less needed outward ornaments. 3. Whereas clothing serveth for necessity, to defend from the cold, and for honesty and comeliness, Adam before his fall in neither respect needed clothing, being neither subject to heat or cold, nor yet having any uncomeliness in his members. 4. Add hereunto, that whereas other creatures were created with their natural clothing, birds with feathers, beasts with hair and wool, fish with scales, man was created naked, that he might exercise his wit and be profitably occupied in the invention of arts for the necessary use of man.

QUEST. XIX. Why the voice of the Lord was heard in the cool of the day.

Vers. 8. THey heard the voice of the Lord walking in the garden in the cool of the day. ] 1. This was neither some great wind, or terrible voice, which went before God, as when he spake to Elias, to betoken the Lord's coming: for the Chaldee paraphrast translateth [ the voice of the word of God. ] 2. Neither yet need we run to allegories, as with Iren • u • , that this walking of God in the cool of the day, did shadow forth the coming of Christ toward the end, as the evening of the world. 3. Nor with Gregory, that man having lost the fervent heat of charity, did now slumber in the shadow of sin, as in the coolenesse of the air. 4. Nor with Rupertus, that as men risen from sleep do walk in the cool air, so God now awaked cometh forth, having been as it were asleep before while he suffered Satan to tempt our parents. 5. But the meaning is plain, that after man had transgressed, in the eventide, or sun-set, when the wind in those countries adjoining to the sea, useth most to be stirring, the Lord showeth himself to Adam, and calleth him to account, the wind of the day brought the sound of God's voice to Adam. Iun. So then, this word walking, is neither to be referred to Adam, nor yet properly to God, but he heard God's voice walking, and coming toward him afar off: Aug. And this wind was no extraordinary tempest, as Mercer: showing God's approaching; neither doth it properly describe the time of the day: neither the morning, as Calvin: noonetide, as the Septuagint or eventide, as the Hebrews (although I think it most probable, that Adam fell in the evening of the same day of his creation) but it expresseth only the manner▪ how God's voice was brought by the whisking wind to Adam: some, do take hai • m, not for the day, but the sea, from whence the loudest winds do come; but that is not so proper in this place. The voice which Adam heard, was not a sound only of God's coming, as Iun. but it was the same voice, which is expressed, v. 9. when God called to Adam, first afar off, when Adam hid himself, and then near hand.

QUEST. XX. Why Adam hid himself.

ADam hideth himself, when God first began to call unto him, 1. not for that as Irenaus thinketh, he thought himself unworthy to come into God's presence: 2. or, as Augustine, did he it only as a man amazed, not knowing which way to turn himself: 3. but being guilty of transgression, he thought simply to hide himself from the presence of God, as Job expoundeth, If I have hid my sin as Adam. &c. Job 31.33.

QUEST. XXI. How God diversely speaketh unto man.

Vers. 9. THe Lord called to the man ] God diversely hath used to speak unto man: either by himself by his secret inspiration and revelation, as he did to Isaiah, 2 Kin. 20.4. or by his messengers the Angels: who spake sometimes by voice only, as John. 12.28. there came a voice from heaven: sometime by vision internal, such as was the ladder, that Jacob saw in his dream, Gen. 28. external, sometime in human shape, as to Abraham, Gen. 18. by other creatures either without sense, as by fire in the bush to Moses, or having sense, as the Angel spake in Balaam's asse. Now the questiō is, which of these ways God talked with Adam : for I neither think with Gregory, that Adam per Angelū increpationis verba audivit, that Adam was rebuked by an Angel: for v. 17. the Lord saith, because thou hast eaten of the tree, whereof I commanded thee, &c. the same God now speaketh to Adam, that gave the first commandment concerning the tree: neither with Augustine, to whom subscribeth Mercerus, per creaturam visibiliter factum, in that Adam heard the voice of God, it was done visibly by some creature: for mention only is made, that they heard the voice of God, verse. 8, 10. they saw him not, that spake to him. Therefore it is like, that as God spake to Elias, 1. King. 19. to our Savior Christ, Job 12.28. to Moses in the mount: ye saw no image in the day that the Lord spake unto you, Deut. 4.15. so Adam only heard the voice of God, he saw him not.

QUEST. XXII. Why God asketh Adam, where art thou?

WHere art thou? 1. God was not ignorant where Adam was, for no place be it never so secret, is hid from God, but by this question God draweth Adam to confession and acknowledgement of his sin: as afterward the Lord for the same cause asked Cain, where his brother Abel was. 2. Neither do we refuse Ambrose collection, who saith it was not tam interrogatio, quam increpatio, so much an interrogation, as an increpation, that Adam should consider not in what place, but in what state he was now, and from whence fallen. 3. Pererius upon this place noteth well, that God by thus saying, did declare that Adam was one of those, to whom the Lord saith, I know not whence ye are, Luk. 13.27. that by his sin he was separated and estranged from God.

QUEST. XXIII. How the Serpent is accursed.

Vers. 14. THe Lord said to the Serpent, because thou hast done this, &c. 1. God curseth the Serpent because he was Satan's organ and instrument: as this standeth with God's justice to punish the instrument with the principal: and he that lay with a beast, they were both to be burned, Levite. 20.15. And though the Serpent had no understanding, yet God curseth him for man's instruction, that he might see how much this their action in seducing him, was displeasing to God, Mercer. 2. Some do refer the whole curse to the Serpent, some apply it wholly to Satan, by way of allegory: some understand the whole, l • terally of the Serpent, mystically of Satan, Mercer. But the better course is, to give part to the Serpent in this verse, part to Satan in the next, Iun. Calvin. 3. Some do understand the Serpents curs • , of the shortness of life: but other beasts are as of short continuance: some Hebrews understand the going upon his belly, of the Serpents long being with young, which is seven years together: the Wolf, Lion, and Bear, and the Ape, bring forth once in two or three years, the Viper in seven years: but if this were the curse, then woman • hat goeth nine months with child, should be of worse condition in this behalf, than other beasts, as the Fox that goeth but six months, the Sow sixty days: the meaning of the curse is, that the Serpent should be detested of all other creatures, as noxious and poisonful, and should be marked with this ignominy▪ to creep upon his breast, Mercer. 4. Gechon by Jerome is translated breast, Onkeleus readeth the belly, the Septuagint both belly and breast: because the Serpents breast and belly is altogether, and he goeth upon them both: the word Halach, to walk, is not only given to those creatures that walk on foot but to other things that move howsoever: as to Rivers, Gen. 2.14. to Noah's Ark, Gen. 7.18. Muscul. 5. The Serpent did neither go upright before, neither at that instant only when Satan used him: but whereas he did extol himself against man, he is brought to his first condition: and his creeping and feeding of the earth, which should not have been ignominious before, is acccursed and made reproachful now, Mercer, Calvin.

QUEST. XXIV. Of the enmity between the seed of the woman and the Serpent.

WHere the Lord saith, I will put enmity between thy seed and her seed. 1. This first is truly understood of Christ, quia solus ita semen multeris est, ut non etiam viri semen sit, who was so the seed of the woman, as he was not of the man: and between Christ and Satan the greatest enmity was, who consented to him in nothing. 2. We may also understand by the seed of the woman, all the Elect, and by the seed of the Serpent, all the wicked, who are the sons of the Devil, as Christ said to the unbelieving Jews, Ye are of your father the Devil, John. 8.44. between whom, the Elect and the wicked, there shall be perpetual enmity: and therefore Rupertus saith, the Scriptures are called the book of the battles of the Lord, Num. 21. which declareth the continual combat between the Church of God and the world. 3. Part of this sentence is literally true in the Serpent: for as Rupertus noteth, if a woman tread upon the Sepent with her bare foot, he presently dieth; but if he first bite her heel, the woman dieth of that poison. But howsoever this be true, it is most certain, that between man and those venomous creatures, there is a natural hatred, that one cannot endure the sight and presence of the other. 4. Some do marvel, why the Serpent is not made mute and dumb, seeing Satan abused his tongue and mouth to tempt the woman: the Hebrews think that the punishment is included, in that dust is appointed to be his meat: for such whose mouths are filled with earth, cannot speak. And to this day we see that the punishment remaineth upon the Serpent, who maketh no perfect sound as other cattle do, but hisseth only. 5. Satan was accursed before God before, nor any hope of recovery remained, but now the sentence is declared to the comfort of man, and Satan's state declared to be irrepairable: for his punishment shall endure all the days of his life, that is, forever. 6. Some by the heel, understand the end or extremity, as Onkelos: that in the end the Devil as a Serpent shall bite the heel: some the inferior part of the soul, some the humanity of Christ, which Satan pinched at when Christ was put to death: but thereby Christ gave him a deadly blow upon the head. But generally it signifieth, the weaker parts of Christ's body, which is the Church: that Satan shall be nibbling and biting at the heel, as a Serpent doth, when he is overwhelmed and turned upon his back: that is, he shall touch the members of Christ, and try them with many temptations, but he shall not be able to hurt them, Mercer. 7. By the dust also, some understand terrene and earthly things, wherein the Devil is conversant, being cast down from heaven: some the graves and sepulchers of dead men, where the spirits appear: but this clause is properly referred to the Serpent, who as he was Satan's instrument, to cause man to sin and return to the dust, so that he should feed of the dust.

QUEST. XXV. Of the sorrows of women.

Vers. 16. I Will greatly increase thy sorrows. ] There is a threefold punishment inflicted upon the woman, as Rupertus well noteth, pro seductione, conceptus multiplicitas, pro gulae oblectamento vter • dolor, pro scandalo, quod viro exhibuit servitutis poena, &c. because she was seduced, she hath sorrow in conceiving, for the delight of her eye, the pain of her womb for the offense in enticing her husband, subjection unto him. But where the Lord saith, I will multiply thy sorrows and conceptions. ] 1. It is neither with Oleaster to be referred to the bearing of the child so long in the womb, for that is agreeable to nature, and our Savior was so borne in his mothers womb, and therefore this was no part of the curse. 2. Neither doth the curse consist in the multiplicity, as Rupertus, because many are borne, which are ordained to destruction: for simply the fruit of the womb is a blessing, Psal. 27.3. 3. But hereby the many sorrows are signified which women do endure in the conception of their children: as faintness, loathing of meat, longing for strange things grief, ache, unwilsomnesse, peril of abortion, and such like. Secondly, whereas women should before have brought forth without pain, now their travail is full of labor, in so much as many have miscarried in the birth of their children, as Rachel: and it is well observed of Aristotle, that no other creature with such difficulty bringeth forth her young, as woman doth, which is an evident demonstration of this punishment laid upon them. Thirdly, where it is said, the woman's desire shall be to her husband, and he shall rule over her: 1. It is not understood of the natural desire the woman hath eftsoone of her husbands company, notwithstanding her painful travail, which is no punishment but a delight unto them: 2. But of that subjection, whereby by the law of nature practiced among Pagans, women do depend upon their husbands. The woman should before have been obedient to man, but of a loving society to be made partaker of all his counsels, nor of an urging necessity as now: whereby the woman in rerespect of her weakness, both with her will dependeth of her husband, for her direction and provision of things necessary, and against her will she often endureth the hard yoke of an unequal commander.

QUEST. XXVI. How the earth was cursed unto man.

Vers. 17. CVrsed be the earth, &c. 1. It is to be observed, that the Serpent is only pronounced accursed, because his state is remediless and desperate: but neither the man or woman are accursed, for whom there is hope. 2. The earth is accursed not in it self, but in respect of the use of man: as S. Paul saith, that the creatures do yet groan with us together. 3. Some Hebrews note, that some men are exempted from this punishment, to eat their bread in the sweat of their brows, as Kings and Princes: but no women are exempted from their punishment, because the woman both sinned her self, and enticed the man, so did not Adam: but this sentence is general against all men, that although one particular only be expressed of the labor and toil in tilling of the ground, yet therein are contained all other the cares and troubles of this life; from the which none are free. 4. Some Hebrews think that in man's innocence, he should not have travelled so for his bread, as in threshing, grinding, back • ng of it: and it may very well be, that although man should not then have lived idly without labor, yet his labor should have been pleasant, rather for delight than necessity, Mercer.

QUEST. XXVII. Of the growing of Thistles.

Vers. 18. THornes also and thistles, &c. 1. The earth should have brought forth thorns and thistles before; but now it bringeth them forth as noxious and hurtful to man: 2. And whereas he is bid to eat the herb of the field, this is neither interlaced as a consolation, as Calvin, for all this here uttered belongeth unto man's punishment; neither is man here deprived of the eating of all other fruit saving herbs. But here the Lord showeth, how man had deserved by his sin to be deprived of the pleasant fru • t of Paradise, and to live of the herb, as other brute beasts: though by herb, corn is especially signified, ordained for the use of man. 3. But where mention is made of the sweat of the brows, by this particular all other kind of labor in several vocations, as of Magistrates Ministers, handi-crafts men is implied, Luther. Likewise under one kind of labor and sorrow, all other miseries and cares of this life are comprehended, Calvin. 4. Yet God showeth mercy in infflicting of these punishments, in turning them from eternal to temporal. 5. And whereas the Lord giveth this as a reason, that man should return to dust, because he was taken out of it; this is not so to be understood as though he should have turned to dust if he had not sinned: for as S. Paul showeth, death came in by sin ( Adam should have been translated and changed, as Enoch and Elias were, and they shall be, that remain alive at the coming of Christ.) But while man stood in his integrity and happiness, he remembered not his terrene beginning, as he considered not his nakedness; but now the Lord maketh it an argument of his mortal condition, and bringeth it to his remembrance, to humble him thereby, Mercer.

QUEST. XXVIII. Why Eva is called the mother of the living.

Vers. 20. ANd the man called his wives name Hevah. ] 1. Neither as Lyranus thinketh, is she so called, because she was the mother of all which live in sorrow and misery. 2. Neither (as Rupertus ) that Adam of incredulity so named her, not believing that she should return to dust, as the Lord had said, but that he and his posterity should live. 3. Neither need we refer it to the birth of Christ, who brought true life into the world: the woman cannot be truly said to be the mother of the spiritual life, she was the mother of him that was the Author of spiritual life. 4. And it is but a fond conceit to derive Ave, the first word of the Angels salutation to Marie of Eva, as though she repaired what was lost by Eva, for the one is a Latin word, the other Hebrew: neither did the Angel say Ave, all hail, but the translater, and the right word is not Eva, but Hevah. 5. Neither is Adam here to be noted of insolency and pride, that having received sentence of death, doth give unto the woman a name of life: but Adam being confirmed by God's promise concerning the seed of the woman, that although they themselves were mortal, yet by them mankind should be propagated, so calleth his wife. 6. But the conceit of R▪ Levi here hath no ground, that she is called the mother of all living, that is of bru • t beasts, in respect of the stupidity and dullness of her mind: for by living, man is here understood, as sometime he is called flesh, because of his excellency among the rest. 7. Neither was this name given unto Eva before they had sinned, when Adam gave the names to the rest of the creatures, as Pererius thinketh with the Hebrews, nor yet was it given so long after, when he had some children, as some other think; but the name was given at such time and place, as is here set down; before Adam called her Ishah, as if you should say, Mannesse, as a name of the whole sex, but here he calleth her Hevah, as by her proper name; so that these words, because she was the mother of all living, were not the words of Adam, who yet by prophesy did foresee that it should so be, but Moses inserteth this sentence. Mercer.

QUEST. XXIX. What the coats of skins were which God made for Adam and Eve.

Vers. 21. VNto Adam also and his wife did the Lord God make coats of skins and clothed them. 1. These coats of skins were not their bodies, as Origen, with some other of the fathers seem to think: for God had made man before of the dust of the earth, cap. 2.7. 2. Neither were these coats made of the barks of trees, as Barcephas, and Gregor. Nazianzane: for the Hebrew word gnor, is nowhere found in that sense. 3. Neither is Theodorets reason sound, that they could not be the skins of beasts▪ which were created but two and two, and so if any of them had been slain, the generation of that kind should have been hindered; for that there were no more created but two of a sort is not extant in Scripture. 4. Neither need we imagine with Hugo, that these skins might be made of the Elements, or some other matter: we are not to run to miracles, where an ordinary course is offered. 5. Some would have these skins made of sheep's wool, but that is not skins. 6. Jonathan of the Serpents skin, but this is too curious. 7. Neither did the Lord only teach man how to make him garments for his necessary use afterward, for the text is, that he clothed them, that is actually, presently. 8. Therefore there is no inconveniency to say, that God caused skins, whether of slain beasts, or otherwise, by the ministry of his Angels, or how else it pleased him, to be brought to Adam ; whereof he made them coats.

QUEST. XXX. Why God clothed man in beasts skins.

ANd thus it pleased God to clothe man, not for any such typical signification, as either to betoken the incarnation of Christ, that was clothed with our flesh, or the clothing of the nakedness of the soul by repentance. But for these causes, 1. to show him how his mortal body might be defended from cold and other injuries: which use of skin or leather clothing was first used in the world. 2. To cover his nakedness for comeliness sake: and therefore the Chaldee Paraphrast calleth them vestimenta honoris, garments of honor. 3. To teach man, that it was lawful to use the beasts as for meat, so for clothing. 4. And to give a rule, that modest and decent, not costly or sumptuous apparel should be used. 5. And that he might know what difference is between God's works and man's invention, between coats of leather and fig leaves. 6. And to put him in mind of mortality, by his clothing of dead beasts skins: as Origen well noteth: talib. indici oportebat peccatorem, ut essent mortalitatis indicium.

QUEST. XXXI. How Adam is said to become as God.

Vers. 22. BEhold man is become as one of us. 1. Not as one of the Angels, as Oleaster interpreteth, or that the Lord speaketh in the plural number, as is the manner of great persons: for this phrase of speech, was not used in those days, neither are the Angels and God alike. 2. But by us the Trinity is understood; and the rest is uttered, ironice, by way of derision Adam is rebuked: that he came far short to be as God, as Satan promised him: either as God the Father in power, or as the son in wisdom, or as the holy ghost in goodness, holiness. Verba sunt insultantis, as Augustine saith, quod non solum factus fuerit, qualis esse voluit, sed nec illud, quod factus fuerat conservavit : they are as the▪ words of one that insulteth, because he was so far from being made that which he desired, that he could not keep that which he was made. And as Rupertus, non solum nequaquam sicut Deus, sed penefactus erat, sicut diabolus. He was so far from being as God, that he was almost become as the Devil: if God's mercy had not prevented him. 3. I rather prefer this sense, with Mercerus and Calvin, that God speaketh ironically, even in Adams hearing: then either with Junius and Paguine to refer these words to the time past, when man was in the state of innocence: or to make it an affirmative speech of the time present, with Onkelos: that Adam now of himself knew good and evil, as God: for then he had gained, and not lost by his transgression; he knew evil by experience, as he did not before, but he had no such perfect knowledge, as in the Angels: therefore the Lord here derideth man's folly, and alludeth to the vain words of Satan, who promised they should be as God. 4. And where he saith, lest he put forth his hands, &c. by living forever. 1. Neither long life is meant. 2. Nor that God herein had compassion of man, that being brought to so miserable an estate, he should not always live in it. 3. Neither that if he did eat of the tree of life, he should have lived forever, as Calvin thinketh, that God vitam conjungit cum externa tessera: did join life with the outward sign, for the tree of it self gave not life, but was a symbol only of immortality, which man should have received of God, if he had persevered in his obedience. Muscul. 5. But seeing the Lord had deprived man of life, he taketh away also the symbol of it: and speaketh according to the judgment of man, who foolishly might think to recover his estate by eating of the tree of life: and therefore by putting forth his hand, is expressed that voluntary action, whereby man of purpose would have eaten of the tree of life, to relieve himself, Mercer. 6. Now although it had not been material, though Adam before his fall had eaten of the tree of life, for it could not have helped him now: yet I rather think with Ramban, that he did not eat of it at all.

QUEST. XXXII. At what time Adam fell.

Vers. 23. THerefore the Lord sent him forth from the garden of Eden. ] Here a great question is moved, how long Adam continued in Paradise, and when he was cast out of Paradise. Some would have Adam to continue so long in Paradise, as Christ lived years on earth: others the space of forty days, and that Christ fasted so many days for a remedy against Adams intemperance in Paradise so long: others think that Adam fell the next day after his creation, upon the day of rest, as Tostatus: but it is not like, that God upon that day which was a time of rejoicing, would execute judgment, nor curse in that day, which he blessed: some think that Adam fell upon the eighth day of his creation, that day seven night wherein he was made, as Pererius: but the most approved opinion is, that Adam fell the same day of his creation, which seemeth to be most probable for these reasons.

1. The Angels that fell, presently after their creation sinned: as our Savior saith, that the Devil, non ste • it in veritate, did not stand or continue in the truth, John. 8.44. Hereunto Augustine consenteth, Factus co • tinuo se à luce veritatis avertit: as soon as he was made he presently turned aside from the light of truth: unde angelicae vitae dulcedinem non gustavit, quam non acceptam fast idivit, sed nolendo accipere, de seruit & amifit: so he tasted not the sweetness of the angelical life, which he loathed not, being received but by disdaining to receive it, lost it. So it is like, that man also eftsoone lost the benefit of the creation. 2. Our Savior saith, that the devil was a murderer from the beginning, John. 8.44. not of the world, but of man's creation: therefore at the very first he set upon them. 3. The subtlety of the Devil doth insinuate as much: who would then assault them, when they were least able to resist, before they by experience were confirmed in their obedience. 4. And it was fit, that man sinning should be cast out of Paradise, before he had fully tasted of the pleasure thereof, lest he afterward might have been tormented with the loss, and attempted to return. 5. And it is clear by the serpents first onset: Hath God said, ye shall not eat of every tree; &c. that they had not yet tasted of any fruit, but at the very first the forbidden fruit was offered before their appetite had been served with any other. 6. Adam had not yet eaten of the tree of life, as is evident, verse. 21. lest he put forth his hand and take also of the tree of life: and therefore Augustine is in an error, that he did eat of other trees, and specially of the tree of life: but if they had stayed any time in Paradise, it is not unlike, but they should have tasted of the tree of life, it being in the heart of Paradise, where Adams chief abode was. 7. Likewise seeing presently after the creation, they were bidden increase and multiply ; it is not other like but the man should have known his wife in Paradise, if they had stayed there so long, and so they should have gotten children without sin. To this purpose Augustine saith, Quasi in ea • tate facti credendi sunt, ut expectanda esset maturitas pubertatis, aut non illud tunc legitimum esset, e • m primum fieri potuit: as though they were created of such an age, which was not fit for procreation, or that it had not been lawful (for them to come together) as soon as might be. 8. What became of Lions and Bears, that lived of flesh, all this while of Adams being in Paradise? they could not fast so long, and flesh they did not eat, because there was no death before man's fall: and they did not feed on grass: for then their nature should not so soon have been changed to devour flesh. 9. Never any man in earth (Christ only excepted) kept the Sabbath without sin: the Apostle saith, He that is entered into his rest, hath also ceased from his own works, as God did from his, Heb. 4.10. it is the rest only of Christ, where there shall be cessation from all the works of sin. But that rest which Adam should have kept in Paradise, was not Christ's rest: therefore he kept no rest there without sin: he fell then before the Sabbath. 10. That place lastly maketh to this purpose, Psal. 49.13. Adam lodged not one night in honor: for so are the words if they be properly translated: the word is lun, which signifieth to lodge or stay all night: and thus divers of the Rabbin's do expound this place of Adam. Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise, but fell in the same day of his creation. Of this opinion are Irenaeus, Cyrillus, Epiphanius, Moses, Barcephas, Philoxenus, Ephrem. with others, rehearsed by Pererius upon this place: though he himself be of another opinion.

That objection, that so much business, as the giving of names to the creatures by Adam, the temptation of Eva by the Serpent, and seduction of Adam by woman, could not be dispatched in so small a time of six or seven hours, may easily be answered. 1. It is evident by the text, that the imposition of names was performed the day of his creation before the woman was made, Gen. 2.20. and it asked no long time in regard of the singular wisdom and knowledge of Adam, who was able at the first sight of the creatures without any long search or trial of their nature, to give them fit names. 2. Of Satan's nimbleness in hastening the temptation, and insinuating himself to the woman, there need be made no doubt; the celerity and agility of spirits is great. 3. It was the cool of the day, about the Eventide, when sentence was given against Adam : so that in the space of eight or nine hour from his creation to his fall, all these matters might easily be done.

QUEST. XXXIII. Whether Adam was cast out.

Vers. 24. TH •• he cast out man, &c. 1. Where the Septuagint add, and placed him before Paradise : whereupon some writers have descanted of the causes why Adam was placed before Paradise, that by the sight thereof, he remembering from whence he was fallen, might more effectually repent his sin: the original is otherwise, that not Adam, but the Cherubims were placed before Paradise. 2. Whereas Theodoret thinketh, that these Cherubims were not Angels, but certain terrible visions set to fear man from that passage, it may be otherwise gathered out of Scripture, where we read, that the Cherubims pictured over the Ark, were beautiful faces representing Angels: and therefore the Prophet compareth the king of Titus glittering in his precious stones to the Cherub. Ezech. 28.14. 3. Concerning the fiery shaken sword, we refuse, 1. either the collection of Tertullian, who taketh it for torrida z •• a, the parching country under the aequinoctiall: or of Liranus, who would have it to be a certain wall of fire about Paradise: or of Rupertus, that understandeth it of purgatory fire: for all these are deceived about the translation; the word signifieth not a fiery sword shaken, but rather a sharp sword shaken, as the Chaldee • paraphrast readeth, which by the shaking seemeth to glitter as the flame of fire: or because the word Lahat signifieth to inflame, it is not unlike, but that some fiery inflammation, in the likeness of a sword, might be set as a terror in that place, Iun.

1. Doct. Spirits have power to possess bodies, and speak out of them.

WHereas Satan useth the serpent, and out of his trunk frameth a voice: we need not think it strange, that the Devil hath this power to possess the bodies of beasts, and to speak out of them: which though Iul • a • the Apostate counted a fable, Cyrillus learnedly showeth the like to have been done out of the heathen writers, as how in Homer, Achilles horse inspired by Juno, foretelleth his death: P • rphyrius writeth, that the river Causus saluted Pythagoras, saying; Ave Pythagora : and Phylostratus, that a certain Elm saluted Apollonius. Isogonus Cithiensis saith, that in Rhode • a certain bull consecrate to Jupiter did speak. The Pagans therefore and Atheists finding the like in their own writers have no reason to deride this story of the Devils speaking in the serpent. Perer.

2. Doct. Adam and Eva sinned not, before they were tempted.

WHereas Satan was the first that inveigled the woman with ambitious desire, saying, ye shall be as God's, verse. 5. The opinion of Prosper is discovered not to be sound, that our first parents were tickled with pride before the temptation, and therefore were permitted of God to fall into it: for this difference is made between the sin of man, and of the Angels: he fell being seduced, but the other of their own pride without a seducer transgressed.

3. Doct. Adam if he had not sinned, should not have died.

Vers. 19. DVst thou art, and to dust thou shalt return: hence it is gathered, that death was not natural to man, but happened because of sin: contrary to the opinion of Josephus, that thinketh, that man should have died though he had not sinned, but his life should have been much longer. It was the opinion also of the Pelagians, that death was in man's nature, and sprang not from sin. Not much differing is the sentence of the Popish writers, that man was created mortal by the condition of his nature, yet preserved by a supernatural gift: the contrary is evident from hence, because it was never said to man before he had sinned, that he should return to dust.

4. Doct. The Trinity proved out of the Old Testament.

Vers. 22. BEhold the man is become as one of us. This is an evident place against the Jews, to prove the Trinity: for here the Lord speaketh of more than one: neither can it be answered, that it is but a phrase of speech to use the plural for the singular: for here is more than a phrase: this speech could not be true, to say, one of us, if there were no more than one person in the God-head.

5. Doct. Why God suffered Adam to be tempted and fall.

FUrther, whereas the question will be demanded, how it stood with God's justice and holiness, to suffer man to be tempted, whom he foresaw should fall. Our answer is this: 1. we say with the Apostle, O the deepness of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out? R • m. 11.33. And Augustine maketh the same answer to this question; Altitudinem consili • e • us penetrare non possum, &c. I cannot enter into the depth of God's counsel. 2. Yet for as much, as God had given man free-will and sufficient strength to resist this temptation, if he would, it was fit he should be left to exercise his strength: as Augustine again saith, Administrat om • ia, qua creavit, ut etiam ipsa proprios motus exercere sinat: God doth so govern all things, which he created, that yet he suffereth them to exercise their own motions. 3. God might justly suffer this to be done, because he did know how to turn Adams fall unto good. Deu • permisit hominem tentari, qu • m sciebut esse casurum quid simul videbat, eo casu s ••• ti posse ad misericordiam, &c. God suffered man to be tempted, whom he knew should fall, because he saw how to use his fall, to declare his mercy and justice, while he justly punished some out of the same damned mass, and delivered others in mercy.

Doct. VI. Adam not damned.

WHereas v. 15. a promise is made concerning Christ, that the seed of the woman should break the serpents head: from hence we infer, that our first patents, though they sinned▪ yet were by faith in the Messiah to come restored, and not utterly condemned which was the heresy of the Tatia • es. August. de haeres. c. 23. In the book of wisdom we read, that wisdom preserved the first father of the world, and brought him out of his offense, c. 10.1. which is agreeable to the Canonical scripture: because Adam is called the son of God. Luke 3.38. he was not then the child of death and hell, everlastingly to perish.

Doct. VII. Wherein Adam transgressed.

NOw because carnal men do extenuate Adams sin, that he was cast out of Paradise for eating an apple; I will briefly show the greatness of our first parents transgression, wherein many sins concurred. 1. There was in them both incredulity, in not believing God's words to be true. 2. Vnthankfulnesse, in not being contented with their estate. 3. Pride, in desiring to be like unto God. 4. Wantonness, in sinning without any necessity, having all the trees in the garden beside to ear of. 5. There was the sin of gluttony, in pampering the desire of the bel •• e. 6. Disobedience in transgressing the commandment. 7. Curiositie in coveting to know the operation of the fruit, in bringing them to knowledge. 8. Presumption, in that they presumed of God's mercy, that they should not die though they did eat. 9. Then followed the concupiscence and rebellion of the flesh, in being ashamed of their nakedness. 10. They excused their sin. 11. They are guilty of homicide, in bringing death not only upon themselves, but all their posterity. 12. Beside Eva seduced her husband. 13. Adam sinned in his inordinate affection to his wife, in listening to her. 14. The easines of the commandment maketh the transgression more heinous, as Augustine well noteth: answering to this question, why God forbad them to eat of that tree: Si bona est, quare non tango? si mala est, quare in Paradise? ideo in Paradiso est, quia bona est, sed nol • tang •• , qui • obedientē te vol • : if it be good, why do I not touch it? if it be evil, why is it in Paradise? therefore it is in paradise because it is good, but I will not have thee touch it, because I would have thee obedient. God could not then make better trial of man's obedience, than in forbidding that which was good.

Confut I. Infidelity not pride, the first sin of our parent.

1. THe opinion of the Popish writers is, that pride was the first sin, that Eva was tempted unto, because Satan saith unto them, ye shall be as gods : but it is rather evident, that their first sin was infidelity: first Satan telleth them, ye shall not die at all : and so persuadeth them not to give credit to the word of God: for if they had verily believed that to come to pass, which was threatened, they would never have given any credit to Satan.

Confut. II. Our parents lost not their faith.

2. BEllarmine also holdeth, that our first parents in their transgression lost their faith, because by the seducement of Satan, they believed not what God said unto them; ye shall not die. Ans. 1. It followeth not if in this one act of faith they failed, that therefore totally their faith was extinguished: he that shall be seduced in one article or point of faith, is he presently stripped of all faith? 2. It was no formal infidelity, as though wittingly, they rejected God's word, but they were materially deceived only, and their sudden & violent affection over-shadowed their knowledge & judgment. 3. So Peter denied Christ through fear and frailty, yet in his judgment, he could not so at once cast off all opinion of Christ: h • s faith was shaken and winnowed, but it failed not, as our Savior testifieth of him, that he had prayed for him, that his faith fail not, Luke. 23.22. and so was the case in our first parents.

Confut. III. Not Marie but Christ brake the serpents head.

3. verse. 15. THe vulgar latin translation readeth; she shall break thy head, &c. which the Popish writers understand of the virgin Mary, as Pererius doubteth not to give this marginal note; B. virgo contrivit caput serpentis, the blessed Virgin did break the head of the serpent: and Bellarmine also justifieth this translation: whereas in the original it is his, ipsum, it, in the neuter gender, which must be referred to seed: the Septuagint, and the Chaldee, read, he, in the masculine, understanding it of Christ: for none else but Christ broke the serpents head.

Confut. IIII. The tree of life, could not actually give life, but was a symbol of it.

4. verse. 22. LEst he take of the tree of life, and live forever. Bellarmine would prove from hence, that this tree by eating the fruit thereof, might bring true immortality. Ans. 1. As the Lord saith (by way of derision) man is become as one of us to know good and evil. So in the same sense is this other part of the sentence uttered, that as a man simply thought to get knowledge by eating of the one, so he might imagine to obtain life by the other. 2. For if Adam might have lived by eating of this tree, now after he had sinned, how would that other saying have taken effect, in the day that thou eatest thereof, thou shalt die the death. Gen. 2.17. These speeches had been contrary the one to the other. 3. It was therefore the tree of life as the other was of the knowledge of good and evil, that is significative, non effective, not in operation, • ut in signification : it was a sign or symbol of life received from God, and by God's gift should have been • reserved, if a man had not sinned: and therefore man being deprived of life, lost also the sign thereof.

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

Vers. 1. WHereas Heva saith, I have obtained a man by the Lord, per Deum. 1. We refuse Rupertus conceit, that thinketh this to be an oath: it only signifieth that she had received a son by the Lord's gift, or coram D • mino, before the Lord, as the Chaldee paraphrast, 2. Neither is it to be thought that she had other sons 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. years after Adam was cast out of Paradise, and Abel 15. years after that, and that an hundred year after Cain slew Abel, and then Adam and Eve mourned another hundred year after for Abel, and then Seth was borne. 1. For neither is it like, that they continued so long without children. 2. Or that there was such distance between the birth of the children: seeing God had made them fruitful, and said unto them, increase and multiply. 3. And it seemeth that Seth was presently supplied in the place of Abel, because the woman said, God hath given her another seed for Abel. 4. And the text is plain, that Adam at an 130. not 230. years begat Seth. 5. But that these sons of Adam were borne in Paradise, as R. Sel. and other Hebrews think, it is but a dream: for Adam in the state of innocence should not have gotten so ungracious a son, as Cain was: and whether Cain and Abel were both borne together, as Calvin thinketh, it is uncertain: it is more like that they were borne at two sundry births. Mercer.

QUEST. II. Wherein Abel's sacrifice excelled Cain's.

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 sons, yet it is not to be doubted, but that he used to sacrifice, and that of him his sons learned to do the like. 2. Abel's sacrifice was preferred before Cain's in three respects: 1. it was more plentiful, as the Apostle calleth it, 〈 in non-Latin alphabet 〉 , 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. he offered in faith, Heb. 11.4. 3. It should seem that God by some outward testimony approved Abel's sacrifice, whether it were by kindling it by fire from heaven, as he did to Moses sacrifice, Levi. 9.24. and Elias, 1 King. 18. as Jerome thinketh, and Theodo • ion readeth; Deui inflammavit, &c. God set on fire Abel's sacrifice: or by the rebounding of the flame of Cain's sacrifice upon himself, 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 sign God delivered his acceptance, as the Apostle saith, God testifying of his gifts, Heb. 11.4. Junius, Mercerus, and Calvin, refer this to Abel's prosperous success, 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: ubi exprimitur disciplina vivendi, seniori junior antefertur: but when mention is made of their religion, the younger is preferred before the elder, and first named: ex Perer.

QUEST. III.

Vers. 7. IF thou do well, &c. 1. The Septuagint here translate very corruptly, as is before shown, which while some of the fathers followed, they did weary themselves with many interpretations. Ambrose saith, he divided not aright, quia ante omnia Deo debuit offerre primitias, because he offered not the first fruits unto God, but kept them to himself: be quiet, that is, erubesce, be ashamed of thy sin. Chrys • stome expoundeth it of Cain's intention, that it was not good: and be quiet, that is, tranquilitatem facito cogitationum, appease thy thoughts, and proceed not to add sin unto sin against thy brother. Augustine, non recte dividendo. i. non rectevivendo: he divided not aright, because he offered a good sacrifice in it self, leading an evil life: quiesce. i. manus á scelere contine, be quiet & keep thy hands from mischief. Thus, while they justify a corrupt translation: if thou divide not aright, which the Hebrew hath not, they are divided among themselves: the sense is evident: that if he did well, upon his repentance he should find forgiveness, if not, sin lay at the door, both inwardly gnawing upon his conscience, and outwardly drawing speedy punishment. To lie at the door, showeth, that the punishment of sin is ready at hand, so that it cannot properly be referred to the day of judgment, as the Chaldee paraphrast, which is prolonged and deferred.

QUEST. IIII. How Abel's desire was subject to Christ.

VNto thee his desire shall be subject. Which is not understood of sin, as Ruper • us, that sin 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 be toward thee: in te revertetur crimen, quod à te •• pit, the sin returneth upon thee, where it began. And so Augustine, that then a man hath dominion over sin, when non defendendo sibi praeposuerit, sed penitendo subjecerit: he doth not advance it by defense, but subjecteth it by repentance. But this clause, as Chrysosostome well taketh it, is understood of Abel's 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 showing his ready and willing subjection unto his elder brother, both by the law of nature, and his own ready disposition, Iun. Mercerus with the rest expoundeth it of sin, but the other exposition is more proper.

QUEST. V. Of the talk between Cain and Abel.

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 latin do make these to be his words: Let us go into the field : but they are added to the text: Jerome thinketh he rehearsed those words which God before spake to Cain: the paraphrast of Jerusalem supposeth this to have been the talk: 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 think 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.

QUEST. VI. How Cain killed Abel.

2. AS touching the manner of death: it is not like, as the Hebrews imagine, that Cain worried Abel with his teeth: it was such a death, whereby Abel's blood was abundantly shed, and that in many places: for the word is in the plural number vox sanguinum, the voice of his bloods: so that it is like to have been done with bats or stones, or by some such means: and when he had slain his brother, he buried and hid his body, because the Lord asked him, where his brother was: Pererius. But the Hebrews conceit, because it is said that Cain rose against Abel, that Cain was first down, and then rose again, hath no ground.

QUEST. VII. The sin and punishment of Cain.

Vers. 9. 1. COncerning Cain's sin: he showeth himself a liar, in saying▪ I know not: wicked and profane, in thinking, that he could hide his sin from God: unjust, in denying to be his brothers keeper, or that he ought to have any care of him: obstinate and desperate, in not confessing his sin, but stubburnly complaining of the greatness of his punishment. 2. He sustaineth a threefold punishment: he is cursed in his soul: a vagabond in his body, unprosperous in his labors, the earth should not yield her fruit: thus as the Devil 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 runagate, so the Jews, for shedding the blood of Christ the most innocent Lamb of God, are vagabonds to this day over the face of the earth.

QUEST. VIII. Whether Cain confessed his sin.

Vers. 13. MY sin or punishment is greater: this was no confession of his sin, as Chrysostom 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 complain of the greatness of his sin, as some translators have it, but rather of the greatness of his extreme punishment, because he feared lest every man might have liberty to kill him, as he himself expoundeth, v. 14.

QUEST. 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, but with a secret condition, unless they repent: for he thinketh Lamech who is supposed to have killed Cain, did repent, confessing his sin 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 sins committed. 3. Or as Lyranus, Tostatus, because Cain was in the 7. generation slain 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 original is joined together, neither distinguished in sentence, nor in sense. 4. So the plain meaning is this, that he which killed Cain should be more deeply punished than Cain himself, because beside homicide, he should expressly transgress God's commandment, who would have Cain to live, for the example of other.

QUEST. X. What mark God set upon Cain, and to what end.

Vers. 15. GOd set a mark upon Cain. ] 1. Not as some read: posuit Cain in signum: God made Cain a sign or mark. 2. But God set some visible mark 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 runagate, read he should sigh and tremble : or an exceeding shame and confusion, in that he ran from place to place to hide himself: or some visible mark set in his face, as Lyranus thinketh: some Hebrews think it was an horn in his forehead, some a letter, some that a dog lead him, these are men's conceits. 3. Certainly whatsoever it were, it was a sign of God's wrath, not as Josephus thinketh, a token, that God appeased by Cain's sacrifice, forgave the punishment of his fratricide: for if God accepted not his sacrifice before, much less after. 4. Neither was this mark set, to exempt Cain from the invasion of beasts, as though there were none alive on the earth but his parents: for this murder falling out, as is supposed about the 130. year 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 fearful mark upon Cain, both that other men, seeing apparent signs of God's wrath upon him, might fear to commit the like, and that he might have the greater punishment, in prolonging so wicked and miserable a life.

QUEST. XI. How Cain was cast out of God's presence.

Vers. 16. CAin went from the presence of the Lord. ] 1. He both was excluded from God's favor and protection, which is signified by God's presence, from the which otherwise no man can escape. 2. He also was expelled from that Country where he was borne, and where God was first worshipped by sacrifice, and shown visible signs of his presence. 3. And where it is said, that Cain dwelt in the land of Nod: we 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, 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 far from thence: neither yet is it like, as Josephus, that Cain built a City and called it Nod: for Enoch is the first City mentioned in Scripture.

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

QUEST. 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 defended against wild beasts, which was the first cause, as Plato thinketh, that moved men to build Cities: 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 runagate, he would build him a City to stay in, and to be a defense unto him, as though God's curse should not have taken place: but as Junius well writeth upon the words, erat adificator: or as the 70. aedificans, he began only to build, but he finished it not, leading still a runagate life, and so often constrained to leave the work, as the giants, that built the Tower of Babel 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 himself, his parents, and his son: the answer is ready: that it is not like that he built this City presently after his sons birth, much less before his condemnation, as Mercerus: but now when the world was replenished, for if Abraham's stock in less than 400. years amounted to 600. thousand, Cain's posterity in the like time might arise to the like multitude, which might suffice not only to inhabit a City, but a country. And Lodovicus vives, maketh mention, that in the memory of his parents, there was a town in Spain consisting of an 100. households, 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.

QUEST. 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, and not possibly to be unfolded, as Catharinus a popish writer thinketh, and as it seemed to Origen, who as Jerome witnesseth writ two whole books, the 12. and 13. of his commentaries upon Genesis, in interpreting this place. 2. Neither do these words show, as Soudas expoundeth, that Lamech had killed two men; an elder and a younger, the brethren of Enoch, 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. 4. And we hold that to be a fable, that Lamech killed two men, the one was Cain, whom he shot at in a bush, supposing it to be a beast, and the other was his boy, that led him being blind, whom for anger he all to beat and so killed him: this exposition seemeth most probable to Cajetan 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 been omitted. 5. Neither can this place be so taken as the Chaldee and some Hebrews expound, which read those words with a negative, or interrogation, as though Lamech should plead for himself before his wives, which intended to kill him, that he had not killed a man, as Cain had, and therefore they should be more grievously punished, that killed him. 6. Further, these words of Lamech are not uttered enuntiative, as showing that Lamech, had committed any murder already: nor yet interrogative: by way of interrogation, as if Lamech should say thus to his wives, have I yet slain a man in my wrath, as Cain did? yet he was privileged that none should kill him: therefore ye need not fear, that any such thing should happen unto me, that have killed none: some read these words conditionally: supposing Lamech to have been 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 〈 in non-Latin alphabet 〉 , potencially: he to reconcile his wives, that were all enated from him, doth boast of his strength and tyranny, that this, and this he could do, and that he would not take the least wrong, at any man's hand. Sicetiam Calvin.

Now concerning the occasion of these words of Lamech spoken to his wives. 1. It was not by reason of any conspiracy intended by his wives against him, and therefore he should excuse himself, that he had not killed a man as Cain had; and therefore, they that killed him should be more severely punished. 2. Neither was it by reason of some brawl between his wives, as Junius, and therefore Lamech threateneth them, that should set any division between them, and offer him the least wrong. 3. Nor yet because his wives feared lest the sin of Cain might be punished in Lamechs posterity, and therefore he maketh them secure in promising impunity. 4. But the most likely occasion is this: that whereas his wives feared, lest because of his cruelty, some evil should happen unto them: he boasteth of his strength, that rather than any should do him any hurt, he would not spare to kill in his wrath.

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

Vers. 24. IF Cain shall be avenged seven-fold: ] 1. Chrysostom's exposition is not here to be received, who thinketh, that Lamech confessed his sin, and condemned himself for murder committed: Ipse sua lingua confessionem peccatorum facit, & poenam sibi definite : he confesseth his sin himself, 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 break the law of wedlock in taking two wives. 2. Neither is their conjecture of any weight, that imagine Lamech to speak of his 77. children, which he had by his two wives, as Josephus writeth, that they should be punished for their fathers sin. 3. But among the rest Rupertus misseth the mark, that by seventy times seven-fold, understandeth a temporary, by seven-fold eternal punishment, this Cain had because he repented not, the other Lamech for his repentance: for that 70. times seven is more than seven times, our Savior showeth in the Gospel, 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 he that killed Lamech, as he that killed Cain, 7. times: and so Lamech boasteth of impunity: that though he committed murder as Cain did, yet he should be exempted from punishment as Cain was. 5. To expound it of the 77. generations to Christ, rehearsed, Luk. 3. in whom Lamechs sin should be 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 he, 1. Enos hoped to call, or as Jerome, he begun to call: for neither doth the word signify hope, nor can it be referred to the person of Enos. 2. Neither could he 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 Jehovah ; for Cain and Abel are said to have offered to Jehovah, v. 3. either for that Enos was more religious and given to prayer, than any before him, or that he found out some form or order of prayer, as Pererius judgeth: for it is not like but that Adam, and Abel, in the spiritual 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 profaned in the wicked posterity of Cain, then Adam, Seth, and other of the righteous feed began publicly 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 profaned, 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 days. 5. We likewise refuse that sense, that the name Jehovah began now to be called upon, whereas he was invocated by the name Elohim before: for Cain and Abel offered sacrifice to Jehovah, 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 public separation in their worship from the generation of the wicked: and began apart in a solemn manner to worship God. Mercer.

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

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: but first a man is accepted by faith, and secondly his works 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 known 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: for Eden was the name of a known Country in Mesapotamia: as may appear, Ezech. 27.23. Bellarmine answereth, that Eden is here no proper name, but a name of pleasure, unless we 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