to follow her husband. As wife and husband are one body and
one flesh, Adam had no desire to separate them; moreover, the wife is
bound to bear her part of the calamities of her husband. Just in the
same manner as the posterity of Cain enjoyed a part of those blessings
which were bestowed of God upon the innocent wife, Pharaoh, king of
Egypt, was saved in the time of Joseph, and the King of Nineveh was
saved in the time of his calamity, although neither of them belonged
to the people of God. And so I also believe that some were saved out
of the posterity of Cain, although Cain himself had utterly lost the
promise concerning the blessed seed.

B. THE POSTERITY OF CAIN IN DETAIL; THE GENERATIONS OF CAIN.

* The names were given to the descendants of Cain, not by accident,
but by special thought and with a definite meaning 255.

1. Of Enoch.

a. The meaning of his name 255-256.

b. Is the first in Cain's posterity and the beginning of the
temporal blessing 256.

* Why Cain built a city 257-258.

2. Irad and the meaning of his name. It was not given without a
purpose 259.

3. Mehujael and the meaning of his name 260.

* The means the false church uses to suppress the true Church 260.

4. Methushael and the meaning of his name 261.

5. Lamech.

a. What his name signifies 262.

* Cain's descendants persecute the true Church. Yet some of
Cain's posterity were saved 263.

b. The reason he took two wives 264.

c. Who were his wives 265.

d. His sons, Jabal, Jubal, Tubal-cain, and his daughter Naamah
266-268.

* Why Moses mentions the various arts of Cain's descendants
269.

* Whether poverty drove Cain's descendants to the arts 269-270.

* As the false church was before the flood so is she still, and
will remain so to the end of the world 271.

* How the Cainites increased and oppressed the true Church 272.

* Why the Scriptures do not mention that some of the Cainites
were saved 272.

e. Of his haughty speech, "I have slain a man etc."

(1) This is difficult to understand, and has been poorly
treated by interpreters 273.

(2) The fable explanation of these words by the Jews refuted
274-275.

(3) How others explained them 275.

(4) Luther's understanding of them