s the things of the flesh, while it opposes the things of God.
The result is that the restoration of such gifts in us is only in the
initial stage; but the full tithe of this likeness in all its
perfection shall be rendered in the future life, when the sinful flesh
shall have been destroyed by death.

V. 2. _Male and female created he them, and blessed them, and called
their name Adam, in the day when they were created._

26. I have above observed that the general name "Adam" was applied to
Adam alone, by reason of his superiority. I omit to mention those
vagaries of the rabbins, who say that no man can be called "Adam"
unless he has a wife. Likewise, no woman can be called "Adam" unless
married. The thought may have been drawn from the teachings of the
fathers, but the Jews have corrupted it by their foolish fancies and
opinions.

27. Moses aims to show this blessing was not taken from man because of
his sin, since the blessing of bearing children and ruling them
continued with Cain though he had murdered his brother.

28. Moses mentions not Abel, for he had died without an heir and is
presented to us as an example of the resurrection of the dead. Neither
is Cain mentioned, who because of his sin was cut off from the true
Church.

29. Scripture says nothing of what Adam and Eve did during the one
hundred years. Some of our writers add a hundred years longer Adam
should have lived with Eve before Cain slew his brother Abel, which
makes Adam two hundred and thirty years of age when Seth was born. It
seems to me plausible that the godly parents passed one hundred years
in sorrow and mourned the great dishonor that befell their family.
After Adam was expelled from paradise did he first beget children,
sons and daughters, who were like him, and Abel was perhaps thirty
years of age when he was slain. It appears the children were not much
younger than their parents, who were not born, but created.

30. I believe, accordingly, that the godly parents indulged their
grief, and abstained from connubial intercourse. This abstinence,
however, was not maintained with the intent which the Jews fable, who
absurdly affirm that Adam vowed perpetual chastity, like our monks,
and that he would still have kept his vow had he not been commanded by
an angel from heaven to live together with his wife. Such a story as
this is only fit to be told to a Roman pontiff of the age of forty,
who alone is worthy of listening to such fables. No,