e
only fables, unworthy a place or notice in our schools. Moreover, they
militate against the very truth of the text. For if Cain was really
designed of God to be killed in the seventh generation, and if that
time was thus fixed for his death, he was not "a fugitive and a
vagabond upon earth."

221. We condemn, therefore, this interpretation of Rabbi Solomon, on
the ground of critical discrimination, because it militates directly
against that sentence which God had before pronounced; and God is not
man, that he should change his mind, 1 Kings 15, 29-30. This rule
should be strictly observed in all interpretation of the Holy
Scripture, that the rendering of one passage must not subsequently
conflict with that of another. And when the rabbins, moreover, say
that the deluge was the particular punishment of Lamech's sin in thus
killing Cain, Lyra refutes them. He very truly affirms that the deluge
was the common punishment of the whole world of wicked men. We leave,
therefore, all these Jewish absurdities and hold fast the true meaning
of the text before us, that, when Cain feared lest he should be slain
by any one who should find him, the Lord prevented him from being thus
slain, and denounced on such murderer a punishment sevenfold greater
than that of Cain.

222. And, though Lyra argues and inquires how it could be that he who
should slay Cain could deserve a sevenfold greater vengeance than Cain
deserved, who slew his own brother, of what profit is it to us to
inquire into the counsel of God in such matters as these, especially
when it is certain that God permitted his mercy to stray to Cain in
the form of promises and blessings under the Law, if I may so express
myself, thus securing his safety.

223. There are two kinds of promises, or a twofold promise, as we have
often explained. There are the legal promises, if I may so call them,
which depend, as it were, upon our own works, such as the following:
"If ye be willing and obedient, ye shall eat the good of the land," Is
1, 19. Again, I am God, showing mercy unto thousands of them that love
me and keep my commandments, Ex 20, 6. And also above, in this case of
Cain, "If thou doest well, shall not thy countenance be lifted up?"
Gen 4, 7. And these legal promises have for the most part their
corresponding threats attached to them.

But the other kind of promises are promises of grace, and with them no
threats are joined. Such are the following: "Jehovah thy God wil