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was expressly appointed to have that feed, who was to bruise the serpent's head. Wherefore Adam, who by fin became the father of all who die, 1 Cor. 156 22, called his wife Eve, from his faith in God's promise, believing, according to the word of God, that no man should have true life, but what would be derived from her. However the original of this was not in the woman'herself, but in the principal feed, that was to descend from her. This name therefore contains a confession of Adam's faith, and shews, what Adam taught his children, and to what hope he formed them by the word of God: who, in the very name of his wife, as often as he repeated it, would have a lasting monument both of the promise of God

and of his own hope. Martyr XXXII, PETER MARTYR, that most excellent and Fagius quot

interpreter of scripture, saw and taught these things ed. long ago: who thụs comments on the place. Adem

knowing that ber feed, would bruise the devil and death, juftly and with propriety, chose to call ber by that name, by which this salutary promise of God might at all times occur to his mind. Now Adam had entertained hopes of life by Christ, and when he perceived, that his wife was to be the mother of him, and of all those, who were to be quickened by him, called her name Eve, because she was the mother of the living. Fagius in like manner; we doubt, not, but Adam, by giving thet name to his wife, bad a view to the promise concerning the feed, that vas to bruise the serpent's head; by which he hoped, that his wife was to be that perfon. Wherefore be named her

10 Chavah, which we call Eve, as if you would say an enlivener ; because dead mankind was to be made alive by her offspring. See also Pareys and others, all agre

eing in the same thing. The rea- ' XXXIII. Eve discovered the fame hope, when, Cain's upon bringing forth her first-born, she cried out,

?, Gen. . Which words are variously rendered by interpreters. That which we think molt agreeable; is, with Reuchlin, Pelicanus, Fagius,


son of


Forfterius, Luther, Clarius, Scindlerus and many others, 'to take hd, as usual, for the sign of the accusative case, and the meaning be, I have gotten a MAN • JEHOVAH. Remarkable is the Chalde paraphrase of Jonathan. And Adam knew Eve his wif, who was fcken coith a longing for that angel, and conceived and bore Cain, and said, I have gotten the man, that angel of the Lord. Certainly our pious mother continually revolving in her mind that promise of God, which was the ground of all her conlolation, as foon as the bure that male child, observed in his birth a sign or token, that the promise would be performed. She therefore joyfully exclairns, she had now obtained that promised feed: 'not that she imagined Cain was thać feed, but that, in his birth, the rould see the first multiplication of mankind, and, in that multiplication, an argument for her hope concerning the seed, eminently so called, who was to arise in his ap. pointed time. Seeing she laid hold of this with a great affurance of faith, and made it, as it were present to her mini), she now fo speaks, as if in the birth of Cain, he was actually possessed of that feed; which, by an argument taken from that birth, the expected with an affured faith. For, had she thought that Cain was the promised Messiah, and Jehovah himself, she'would have paid him, tho' her own son, religious worship, and by this means incurred the guilt of a horrid idolatry; till being apprized, either by the vicious disposition of the child, or by some other means, she had owned her mittake. Which our pious respect to our common parent forbids us to believe. She moreover publishes an eminent confellion concerning the person of the Messiah, whom she acknowledges to be God-man. She declares him to be man, by calling him man; at the fame cime pointing out his excellence above other men: for, EN Adam and Ith' are ufually diftinguished, fo that the last viz Th, implies excellency; and the first, yiz. Adam, meanness. Christ, indeed, in his humi



accufative case: as in the following verle, and voche

liation, was t’xx mybin, a worm and not man, PS, 22: 6: but considered in himself he is Nin' }'R' D'N, the man of the right hand of the Lord, Pf. 80. 17, and winy 791, the man his fellow Zech. 13. 7. She also makes profesion of the divinity of the Meffah, when the calls him jEHOVAH ; and signifies, that both natures should be united in one person, by joining these two, nin nx W'x. Paul calls him, God manifeft

. in the flesh, 1 Tim. 3. 16. Objecti

XXXIV. To this explication three things are principally objected. ist. If Eve intended this, she would have said nin' DIN 7X D'x,doubling the sign of the Tan áðupov avtë tor A" Beno zdly is often signifies the same as my, wit); 1717 nx therefore signifies with Jeboveh as où or with God. In this fense, Jonathan is said to have wrought 'mbx say, with God, I Sam, 14. 45, that is, under the conduct and direction, or by the affiftance and help, of God, zdly; Filial respect prompts us to entertain righe sentiments concerning the faith of our macher Eve; namely, thaç she knew and believed, the Mesiah was not only to be God-man, but also the feed of the woman, that is, the son of a virgin; for, without this her faith had been a mistaken, not a true faith, nor yielded her any comfort. She could not therefore think, she got in Cain the Messiah; as she was perfectly

well affured, that Cain was not the son of a virgin. Answer- . XXXV. We answer, to the firt: that the repe

tition of that particle, is indeed, frequent, byc yet not universal : for we have instances of the contrary, 1 Kings 11. 23, 5117 nx; fox » F'M PP. I 8. 2,

) . 1, I Sam. 15. 4, 1717 VXn Do nowy; Where the sign of the accusative case is placed between two nouns, without a repetition. To be second: we de ny not, that nx is often equivalent to pay: but there is no inttance to prove, that whai the Greeks



עיר את ירושלם ,! .4

.Ezeck עדים נאמנים את אוריה

What is adduced .באלהים or ביהוה ly expreis it by


say, Orw, the Hebrews express in their language by din ng or banSx TN: as it is well known, they ulual

. from 1 Sam. 14. 45, is not to the purpose. - For, there we have may but not ry. For, though these particles, are sometimes equivalent, yet they ought not, to be confounded. And then, with God, does not fo much signify with God's affittance, as God not disapproving. Compare Ifa. 36. 10.

.gieater shew of realon might be urged Mich. 3. 8., nxn

nin ne na I am full of power by the spirit of the Lord, that is, by the help of that fpirit; and Habe.3.132

', wentest salvation

of thy people, even for Jalvation with thy Mfiab, that is, salvation to be procured by his means. But the former pallage is very properly rendered, I am full of power with the spirit of Jehovab; full of power no less than full of the spirit. And the latter Thould seem to be thus pointed, that God may be said to go forth with Christ for salvation. To the third it might be answered, that there would be no absurdity to suppose, that Evę was not so well ac quainted with every thing, regarding the condition of the Messiah. Who can affert, lhe knew, the Mesiab was to be born of a virgin, when the blefied virgin herself did not know it, when she heard it from the mouth of an angel, as appears from her words; how shall this be, Seeing. I know not a man, Luke 1. 34. We deny not, that the Mesljah is eminently called the feed of the woman, because he was to be born of a virgin which the holy Ghost afterwards more clearly foretold. But it is no crime to doubt, whether our mother Eve could have gathered this from those words, lince, in the sacred language, even they are said to be born of a woman, who are conceived in inatrimony, as we thewed, Seat, XVIL One inay affert this, and not transgrels against that respect due to our common mother; as it is certain,


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God gradually brought his people to the knowledge of the Mesab: nor does it overturn the faith of Eve, which might have been genuine and saving, tho' ic was under this imperfect on, ignorance and mistake; as Peter had a true faith concerning Christ, that is, ha saving, and not a hypocritical, tho he imagined thro' mistake, thatChrist could be the Saviour of his people, without fufferings, Mat. 16. 22. But we are under no neceffity to be obliged to say any of these things ; for we do not affert, our mother Eve received Cain, for the very Meffiab: but only we are of opinion, that, in the birth of Cain, she obferved a sign or token of God's performing the promise, and fome thing to support her faith, which she was willing to declare and preserve the memory of, by giving him that name: and consequently that argument does not effect

us. The occa XXXVI. And we are not to pass over: in filence, fion of

that when she afterwards brought forth another fon, Seth's

The called his name Seth, nw, because Godina) bath apDame.

pointed me another seed instead of Abel, whom Cain plero,
Gen. 4. 25. A sentence full of spiritual assurance and
of prophecy. She calls him feed, having a view to
the proinise, and foretelling, that he would not only
Carry on the enmity with the ferpent, but also that
from him, that eminent feed would come forch, by
whose power the serpent's head was co be brujted.
This feed the proclaims was given by God; as a fon not
of nature only, but also of grace and promise, and
accounted by God himself for a feed : nor only giveny
but also appointed, of God, that is, established and
secured by the counsel of God, that he should not be
lain, but be the foundation of the future church, to
be propagated in an uninterupted succeffion in his
posterity, and preserved down to Christ. For the
word to eppoint, denotes a determination and steadi-
nefs, as Jahn 15. 16. 10 I have chosen you, and ordained
(appointed) you, that ye should go and bring forth frist.
Stie therefore acknowledges Seth for the chosen seeds


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