r. They were valuable for
the additional reason that opportunity and time for repentance were
granted, though, in the absence of a clear promise, there was neither
covenant nor commission. In the same manner, we found our way under
the papacy to uncovenanted mercy (_fortuita gratia_), if I may use
this expression, for no promise was previously given that the truth
was to be revealed in our lifetime, and the Antichrist to become
manifest. The reason to which these blessings are attributable, is
consideration for the elect. It is quite credible that many of Cain's
offspring were saved, namely, those who joined the true Church.
Likewise, at a later day, provision was made among the Jews for
proselytes and Gentiles.

214. While a stern law existed according to which the Moabites and
Ammonites were not admitted to the religious services, Ammonites and
Moabites were saved, such as came to the kings of Judah to serve under
them. Also Ruth, the mother and ancestress of our Saviour, was a
Moabite. This is what I call uncovenanted mercy, no previous promise
having rendered it certain.

215. Also Naaman, and the king of Nineveh, and Nebuchadnezzar, and
Evilmerodach, and others from among the Gentiles, were saved by such
uncovenanted mercy; for, unlike the Jews, they had no promise of
Christ. In the same way, bodily safety is vouchsafed to Cain, and a
wife with offspring, for the sake of the elect to be saved by
uncovenanted mercy. For, although what we said of the Moabites is true
of all his posterity, that it was to live under a curse, it is true,
notwithstanding, that some of the patriarchs took their wives from the
same.

V. 15a. _And Jehovah said unto him, Therefore whosoever slayeth Cain,
vengeance shall be taken on him sevenfold._

216. Jerome, in his Epistle to Damascus, contends that Cain had begged
of the Lord that he might be slain, an opinion into which he rushes
full sail, as it were, entertaining no doubt whatever concerning its
truth. Lyra follows Jerome, and resolutely affirms that the context
requires this interpretation. But this error of theirs should be laid
at the door of the rabbins from whom they received it. The true sense
of the passage is rather that everyone was prohibited from killing
Cain. Judgment is pronounced here by God, and when he spares Cain's
life and in addition permits him afterward to marry, it is done to
stay its execution.

217. Moreover, how is it likely that an ungodly person asks