A question is here raised by some whether, as the wife is impregnated and gives birth to a child only once in a year, that one impregnation and parturition is itself a punishment? And it is also inquired, why if such be a punishment God here says, "I will greatly multiply thy sorrow and thy conception?" With respect to the latter, I believe the original word to be rightly translated, "I will greatly multiply thy conception," that is, thy pains and sorrows consequent upon that conception. So that it is a punishment that a woman should conceive only once in the year, and yet that one conception in the year should be laden with such numberless pains and sorrows. For if man had continued in his innocence, no doubt the fruitfulness of women would have been altogether greater. We do now find certain instances where often two, sometimes three, and occasionally four, children are brought forth at a birth. There are universal laws of this fecundity in the brute creation. The fruitfulness of birds and of fishes is very great. Dogs, cats and sows produce a great number at a parturition. The larger beasts however produce their offspring only once in a year generally. My full belief is however that women, had there been no sin, would have been productive of a far more numerous offspring. Whereas now for the most part the most fruitful of them give birth to no more than one child in the year, to which diminished fruitfulness there is also added that unclean lust of fallen nature. All these things alike impress our minds with the magnitude of sin. But here again we find brought forward the Jewish cavil concerning the serpent. They say if by the seed of the woman is to be understood here her natural seed, which is born from her womb, as we have interpreted the important passage, it would seem to be a natural consequence that the seed of the serpent mentioned in this same passage should also be that seed which proceeds from the belly of the serpent. Otherwise, they say that opposition which Moses sets forth cannot consist when he says, "I will put enmity between thy seed and her seed," verse 15. Out of this cavil many consequences will follow. In the first place it will follow that God is here speaking with the natural serpent only and determining his punishment; and in the next place it will inevitably follow that Christ has nothing at all to do with this passage, nor this passage with him; and it will equally follow that this text furnishes no proof whatever concerning Christ! Wherefore this cavilling objection of the Jews has the appearance of containing something in it; but in fact it contains nothing at all.