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14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth and it shall come to pass, that every one that findeth me shall slay me.

A Job 15. 20-24. Prov. 28. 1.

for
us, that the blood of Christ speaks better things than that of
Abel! Heb. 12. 24. Abel's blood cried for vengeance, Christ's
blood cries for pardon.

IV. The sentence passed upon Cain, And now art thou cursed from the earth, v. 11. Observe here,

1. He is cursed, separated to all evil, laid under the wrath of God, as it is revealed from heaven against all ungodliness and unrighteousness of men, Rom. 1. 18. Who knows the extent and weight of a divine curse, how far it reaches, how deep it pierces? God's pronouncing a man cursed makes him so; for those whom he curses, are cursed indeed. The curse for Adam's disobedience terminated on the ground, Cursed is the ground for thy sake; but that for Cain's rebellion fell immediately upon himself, Thou art cursed: for God had mercy in store for Adam, but none for Cain. We have all deserved this curse, and it is only in Christ that believers are saved from it, and inherit the blessing, Gal. 3. 10, 13.

2. He is cursed from the earth. Thence the cry came up to God, thence the curse came upon Cain. God could have taken vengeance by an immediate stroke from heaven, by the sword of an angel, or by a thunderbolt; but he chose to make the earth the avenger of blood; to continue him upon the earth, and not immediately to cut him off, and yet to make even that his curse. The earth is always near us, we cannot fly from it; so that if that be the executioner of divine wrath, it is unavoidable; it is sin, that is, the punishment of sin, lying at the door. Cain found his punishment there, where he chose his portion, and set his heart.

15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him seven-fold. And the LORD set a mark upon Cain, lest any finding him should kill him. 16 And Cain went out from the presence of the

i 2 Kings 13. 23. 24. 20. Ps. 51. 11.

really he is favourably treated; and he cries out of wrong, when
he has more reason to wonder that he is out of hell.
Wo unto
him that thus strives with his Maker, and enters into judgment
with his judge!

Now, to justify this complaint, observe his descants upon the sentence. 1. He sees himself excluded by it from the favour of God; and concludes that, being cursed, he was hid from God's face; which is indeed the true nature of God's curse; damned sinners find it so, to whom it is said, Depart from me, ye cursed. Those are cursed indeed, that are for ever shut out from God's love and care, and from all hopes of his grace. 2. He sees himself expelled from all the comforts of this life; and concludes that, being a fugitive, he was, in effect, driven out this day from the face of the earth. As good have no place on earth, as not have a settled place. Better rest in the grave, than not rest at all. 3. He sees himself excommunicated by it, and cut off from the church, and forbidden to attend on public ordinances. His hands being full of blood, he must bring no more vain oblations, Is. 1. 13, 15. Perhaps this he means, when he complains that he was driven out from the face of the earth, for, being shut out of the church, which none had yet deserted, he was hid from God's face, being not admitted to come with the sons of God to present himself before the Lord. 4. He sees himself exposed by it to the hatred and illwill of all mankind. It shall come to pass, that every one that finds me, shall slay me. Wherever he wanders, he goes in peril of his life, at least he thinks so; and like a man in debt, thinks every one he meets a bailiff. There were none alive but his near relations; yet even of them he is justly afraid, who had himself been so barbarous to his brother. Some read it, Whatsoever finds me, shall slay me; not only, Whosoever among men, but Whatsoever among all the creatures: seeing himself thrown out of God's protection, he sees the whole creation armed against him. Note, Unpardoned guilt fills men with continual terrors, Prov. 28. 1. Job 15. 20, 21. Ps. 53. 5. It is better to fear and not sin, than to sin and then fear. Dr. Lightfoot thinks this word of Cain should be read as a wish: Now, therefore, let it be that any that finds me, may kill me. Being bitter in his soul, he longs for death, but it comes not, Job 3. 20-22, as those under spiritual torments do, Rev. 9. 5, 6.

Two things we expect from the earth; and by this curse both are denied to Cain, and taken from him, sustenance and settlement. (1.) Sustenance out of the earth is here withheld from him. It is a curse upon him in his enjoyments, and particularly in his calling; When thou tillest the ground, it shall not henceforth yield unto thee her strength. Note, Every creature is to us what God makes it; a comfort or a cross; a blessing or a curse. If the earth yield not her strength to us, we must therein acknowledge God's righteousness; for we have not yielded our strength to him. The ground was cursed before, to Adam, but it was now doubly cursed to Cain. That part of it which fell to his share, and which he had the occupation of, was made unfruitful and uncomfortable to him by the blood of Abel. Note, The wickedness of the wicked brings a curse upon all they do, and all they have, Deut. 28. 15, &c. and that curse imbitters all they have, and disappoints them in all they do. (2.) Settlement on the earth is here denied him. A fugitive and a vagabond shalt thou be in the earth. By this he was condemned, 11.] To perpetual disgrace and reproach among men. It should be ever looked upon as a scandalous thing to harbour him, converse with him, or show him any countenance. And justly was a man that had divested himself of all humanity, abhorred and abandoned by all mankind, and made infamous. [2.] To perpetual disquietude and horror in his own mind. His own guilty conscience should haunt him wherever he went, and make him Magor-missabib, a terror round about. What rest can those find, what settlement, that carry their own disturbance with them in their bosoms wherever they go? they must needs be fugitives, that are thus tossed. There is not a more restless fugitive upon earth, than he that is continually pursued by his own guilt, nor a viler vagabond than he that is at the beck of his own lusts. This was the sentence passed upon Cain; and even in this there was mercy mixed, inasmuch, as he was not immediately cut off, but had space given him to repent; for God is long-marked in wrath; The Lord set a mark upon Cain, to distinsuffering to us-ward, not willing that any should perish. V. 13-15. We have here a further account of the proceedings against Cain.

I. Here is Cain's complaint of the sentence passed upon him, as hard and severe. Some make him to speak the language of despair; and read it, Mine iniquity is greater than that it may be forgiven; and so what he says is a reproach and affront to the mercy of God, which those only shall have the benefit of, that hope in it. There is forgiveness with the God of pardons for the greatest sins and sinners; but they forfeit it, who despair of it. Just before, Cain made nothing of his sin; but now, he is in the other extreme: Satan drives his vassals from presumption to despair. We cannot think too ill of sin, provided we do not think it unpardonable. But Cain seems rather to speak the language of indignation; My punishment is greater than I can bear; and so, what he says is a reproach and affront to the justice of God, and a complaint, not of the greatness of his sin, but of the extremity of his punishment, as if that were disproportionable to his merits. Instead of justifying God in the sentence, he condemns him; not accepting the punishment of his iniquity, but quarrelling with it. Note, Impenitent unhumbled hearts are therefore not reclaimed by God's rebukes, because they think themselves wronged by them; and it is an evidence of great hardness to be more concerned about our sufferings than about our sins. Pharaoh's care was concerning this death only, not this sin, Ex. 10. 17; so was Cain's here. He is a living man, and yet complains of the punishment of his sin, Lam. 3. 39. He thinks himself rigorously dealt with, when I

II. Here is God's confirmation of the sentence: for when he judges, he will overcome, v. 15. Observe, 1, How Cain is protected in wrath by this declaration, notified, we may suppose, to all that little world which was then in being. Whosoever slayeth Cain, vengeance shall be taken on him seven-fold; because thereby the sentence he was under (that he should be a fugitive and a vagabond) would be defeated. Condemned prisoners are under the special protection of the law; they that are appointed sacrifices to public justice, must not be sacrificed to private revenge. God having said, in Cain's case, Vengeance is mine, I will repay, it had been a daring usurpation for any man to take the sword out of God's hand, a contempt put upon an express declaration of God's mind, and therefore avenged seven-fold. Note, God has wise and holy ends in protecting and prolonging the lives even of very wicked men. God deals with some, according to that prayer, Ps. 59. 11, Slay them not, lest my people forget; scatter them by thy power. Had Cain been slain immediately, he had been forgotten, Ec. 8. 10; but now he lives, a more fearful and lasting monument of God's justice, hanged in chains, as it were. 2. How he is

guish him from the rest of mankind, and to notify that he was the man that murdered his brother, whom nobody must hurt, but every body must hoot at. God stigmatized him, (as some malefactors are burnt in the cheek,) and put upon him such a visible and indelible mark of infamy and disgrace, as would make all wise people shun him, so that he could not be otherwise than a fugitive and a vagabond, and the offscouring of all things.

V. 16-18. We have here a further account of Cain, and what became of him after he was rejected of God.

I. He tamely submitted to that part of his sentence, by which he was hid from God's face. For, (v. 16,) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so throw off that form of godliness which they have been a reproach to, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord, 2 Thes. 1. 9. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion.

LORD, and dwelt in the land of Nod, on the east of | such as dwell in tents, and of such as have catEden.

17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

18 And unto Enoch was born Irad: and Irad begat Mehujael and Mehujael begat Methusael: and Methusael begat† Lamech.

19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

20 And Adah bare Jabal: he was the father of

• Chanoch. ↑ Lemech. whetter.

II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond, for,

1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city, Rev. 20. 9. On the east of Eden, the cherubim were, with the flaming sword; ch. 3. 24; there he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in, was to him the land of Nod, that is, shaking, or trembling, because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God, cannot find rest any where else. When Cain went out from the presence of the Lord, he never rested after. Those that shut themselves out of Heaven, abandon themselves to a perpetual trembling; "Return therefure to thy rest, O my soul, to thy rest in God; else thou art for ever restless."

2. He builded him a city for a habitation, v. 17. He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he builded a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond; had he repented and humbled himself, that curse might have turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob, and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix, in spite of heaven, that which might have been a blessing, turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. They who looked for the heavenly city, on earth, chose to dwell in tabernacles; but Cain, as one that minded not that city, built him one on earth. They that are cursed of God, are apt to seek their settlement and satisfaction here below, Ps. 17. 14. (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions, by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents; we cannot judge of love or hatred by all that is before us, Ec. 9. 1, 2.

3. His family also was built up. Here is an account of his posterity, at least, the heirs of his family, for seven generations. His son was Enoch; of the same name, but not of the same character, with that holy man that walked with God, ch. 5. 22. Good men and bad may bear the same names; but God can distinguish between Judas Iscariot, and Judas not Iscariot, John 14. 22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed, ch. 5, where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.

V. 19-22. We have here some particulars concerning Lamech, the seventh from Adam in the line of Cain. Observe, I. His marrying of two wives. It was one of the degenerate race of Cain, who first transgressed that original law of marriage, that two only should be one flesh. Hitherto, one man had but one wife at a time; but Lamech took two. From the beginning it was not so, Mal. 2. 15. Matt. 19. 5. See here, 1. That those who desert God's church and ordinances, lay themselves open to all manner of temptation. 2. That when a bad custom is begun by bad men, sometimes men of better characters are, through unwariness, drawn in to follow them. Jacob, David, and many others, who were otherwise good men, were afterward insnared in this sin which Lamech had begun.

II. His happiness in his children, notwithstanding this. Though he sinned, in marrying two wives, yet he was blessed with children by both, and those such as lived to be famous in their generation; not for their piety, no mention is made of that, (for aught that appears, they were the heathen of that age,)

tle.

21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubal-cain, an instructer of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.

23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt: 24 If Cain shall be avenged seven-fold, truly Lamech seventy and seven-fold.

§or, I would slay a man in my wound, &c. E or, in my hurt, but for their ingenuity. They were not only themselves men of business, but men that were serviceable to the world, and eminent for the invention, or, at least, the improvement, of some useful art.

1. Jabal was a famous shepherd; he delighted himself much in keeping cattle, and was so happy in devising methods of doing it to the best advantage, and instructing others in them, that the shepherds of those times, nay, the shepherds of aftertimes, called him father; or, perhaps, his children after him being brought up to the same employment, the family was a family of shepherds.

2. Jubal was a famous musician, and particularly an organist, and the first that gave rules for that noble art or science of music. When Jabal had set them in a way to be rich, Jubal put them in a way to be merry. Those who spend their days in wealth, will not be without the timbrel and harp, Job 21. 12, 13. From his name, Jubal, probably, the jubilee-trumpet was so called; for the best music was that which proclaimed liberty and redemption. Jabal was their Pan, and Jubal their Apollo. 3. Tubal-cain was a famous smith, who greatly improved the art of working in brass and iron, for the service both of war and husbandry. He was their Vulcan. See here,

(1.) That worldly things are the only things that carnal wicked people set their hearts upon, and are most ingenious and industrious about. So it was with this impious race of cursed Cain. Here was a father of shepherds, and a father of musi cians, but not a father of the faithful: here is one to teach in brass and iron, but none to teach the good knowledge of the Lord: here are devices how to be rich, and how to be mighty, and how to be merry; but nothing of God, or of his fear and service among them. Present things fill the hearts of most people. (2.) That even those who are destitute of the knowledge and grace of God, may be endued with many excellent useful accomplishments, which may make them famous and serviceable in their generation. Common gifts are given to bad men, while God chooses to himself the foolish things of the world.

V. 23. 24. By this speech of Lamech, which is here recorded, and, probably, was much talked of in those times, he further appears to have been a bad man, as Cain's accursed race generally were. Observe,

I. How haughtily and imperiously he speaks to his wives, as one that expected a mighty regard and observance. Hear my voice, ye wives of Lamech. No marvel that he who had broken one law of marriage, by taking two wives, broke another, which obliged him to be kind and tender to those he had taken, and to give honour to the wife as to the weaker vessel. Those are not always the most careful to do their own duty, that are highest in their demands of respect from others, and most frequent in calling upon their relations to know their place, and do their duty.

II. How bloody and barbarous he was to all about him. I have slain, or, (as it is in the margin,) I would slay a man in my own wound, and a young man in my hurt. He owns himself a man of a fierce and cruel disposition, that would lay about him without mercy, and kill all that stood in his way; be it a man, or a young man, nay, though he himself were in danger to be wounded and hurt in the conflict. Some think, because (v. 24) he compares himself with Cain, that he had murdered some of the holy seed, the true worshippers of God, and that he acknowledges this to be the wounding of his conscience, and the hurt of his soul; and yet that like Cain, he continued impenitent, trembling and yet unhumbled. Or his wives, knowing what manner of spirit he was of, how apt both to give and to resent provocation, were afraid lest somebody or other would be the death of him. "Never fear," says he, "I defy any man to set upon me; whoever does, let me alone to make my part good with him; I will slay him, be he a man, or a young man.' Note, It is a common thing for fierce and bloody men to glory in their shame, (Phil. 3. 19,) as if it were both their safety and their honour, that they care not how many lives are sacrificed to their angry resentments, nor how much they are hated, provided they may be feared. Oderint, dum metuant-Let them hate, provided they fear.

III. How impiously he presumes even upon God's protection in his wicked way, v. 24. He had heard that Cain should be avenged seven-fold, v. 15; that is, that if any man should dare to kill Cain, he should be severely reckoned with, and punished, for so doing, though Cain deserved to die a thousand deaths for the murder of his brother; and hence he infers, that if any ong should kill him for the murders he had committed, God would

25 And Adam knew his wife again; and she bare a son, and called his name Seth:* For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

26' And to Seth, to him also there was born a son; and he called his name Enos: † Then began men to call upon the name of the LORD.

CHAPTER V.

This chapter is the only authentic history extant of the first age of the world, from the creation to the flood, containing (according to the verity of the Hebrew text) 1656 years, as may easily be computed by the ages of the Patriarcha, before they begat that son, through whom the line went down to Noah. This is none of those which the apostle calls endless genealogies, 1 Tim. 1. 4, for Christ, who was the

end of the Old Testament law, was also the end of the Old Testament genealogies; toward him they looked, and in him they centred. The genealogy here recorded, is inserted briefly in the pedigree of our Saviour, Luke 3. 36-35, and is

of great use, to show that Christ was the Seed of the woman, that was promised. We have here an account, I. Concerning Adam, v. 1-5. II. Seth, v. 6-8.

III. Enos, v. 9-11. IV. Cainan, v. 12-14. V. Mahalaleel, v. 15-17. vi.

Sheth, i. e. appointed, or, put. Enosh. or, to call themselves by the name of the LORD. Deut. 26. 17. Ps. 116. 17. Is. 44. 5. Joel 2. 32. 1 Cor. 1. 2. much more avenge his death. As if the special care God took to prolong and secure the life of Cain, for special reasons peculiar to his case, and indeed for his sorer punishment, as the beings of the damned are continued-as if this care were designed for a protection to all murderers. Thus Lamech perversely argues, "If God provided for the safety of Cain, much more for mine; who, though I have slain many, yet never slew my own brother, and upon no provocation, as he did." Note, The reprieve of some sinners, and the patience God exercised to ward them, are often abused to the hardening of others in the like sinful ways, Ec. 8. 11. But though justice strike some slowly, others cannot therefore be sure but that they may be taken away with a swift destruction. Or, if God should bear long with those who thus presume upon his forbearance, they do but hereby treasure up unto themselves wrath against the day of wrath. Now this is all we have upon record in scripture concerning the family and posterity of cursed Cain, till we find them all cut off and perishing in the universal deluge.

V. 25, 26. This is the first mention of Adam in the story of this chapter. No question, the murder of Abel, and the impenitence and apostasy of Cain, were a very great grief to him and Eve; and the more, because their own wickedness did now correct them, and their backslidings did reprove them. Their folly had given sin and death entrance into the world; and now they smarted by it, being, by means thereof, deprived of both their sons in one day, ch. 27. 45. When parents are grieved by their children's wickedness, they should take occasion thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction. I. God gave them to see the rebuilding of their faunily, which was sorely shaken and weakened by that sad event. For, 1. They saw their seed, another seed instead of Abel, v. 25. Observe God's kindness and tenderness toward his people, in his providential dealings with them; when he takes away one comfort from them, he gives them another instead of it, which may prove a greater blessing to them than that was, in which they thought their lives were bound up. This other seed was he in whom the church was to be built up and perpetuated; and he comes instead of Abel; for the succession of professors is the revival of the martyrs, and as it were the resurrection of God's slain witnesses. Thus we are baptized for the dead, 1 Cor. 15. 29; that is, we are, by baptism, admitted into the church, for or instead of those who, by death, especially by martyrdom, are removed out of it; and we fill up their room. They who slay God's servants, hope thus to wear out the saints of the Most High; but they will be deceived. Christ shall still see his seed; God can out of stones raise up children for him, and make the blood of the martyrs the seed of the church, whose lands, we are sure, shall never be lost for want of heirs. This son, by a prophetic spirit, they called Seth, that is, set, settled, or placed; because, in his seed, mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. 2. They saw their seed's seed, v. 26. To Seth was born a son called Enos, that general name for all men, which bespeaks the weakness, frailty, and misery, of man's state. The best men are most sensible of these, both in themselves and their children. We are never so settled, but we must remind ourselves that we are frail.

II. God gave them to see the reviving of religion in their family, v. 26, Then began men to call upon the name of the Lord. It is small comfort to a good man to see his children's children, if he do not, withal, see peace upon Israel, and those that come of him walking in the truth. Doubtless, God's name was called upon before, but now, 1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done of late, since the defection of Cain. Now, men began to worship God, not only in their closets and families, but in public and solemn assemblies. Or, now, there was so great a reformation in religion, that it was as it were a new beginning of it. Then may refer, not to the birth of Enos,

Jared, v. 18-20. VII. Enoch, v. 21-24. VIII. Methuselah, v. 25-27. IX. Lamech and his son Noah, v. 28-32. All scripture, being given by inspiration of God, is profitable, though not all alike profitable.

HIS is the book of the generations of Adam. In THIS of God made he him; the day that God created man, in "the likeness

2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

4 And the days of Adam, after he had begotten Seth, were eight hundred years; and he begat sons and daughters.

5 And all the days that Adam lived were nine hundred and thirty years: and he died.

a c. 1. 27. 1 Cor. 11. 7. 2 Cor. 3. 18. b Mal. 2. 15. c Job 25. 4. John 3. 6. 1 Cor. 15. 39. d Heb. 9. 27.

but to the whole foregoing story; then, when men saw in Cain and Lamech the sad effects of sin, by the workings of natural conscience; then, they were so much the more lively and resolute in religion. The worse others are, the better we should be, and the more zealous. 2. The worshippers of God began to distinguish themselves; the margin reads it, Then began men to be called by the name of the Lord, or, to call themselves by it. Now, that Cain and those who had deserted religion, had built a city, and begun to declare for impiety and irreligion, and called themselves the Sons of men; those that adhered to God, began to declare for him and his worship, and called themselves the Sons of God. Now began the distinction between professors and profane, which has been kept up ever since, and will be while the world stands. NOTES.

CHAP. V. V. 1-5. The first words of the chapter are the title or argument of the whole chapter; it is the book of the generations of Adam, it is the list or catalogue of the posterity of Adam; not of all, but only of the holy seed which were the substance thereof, Is. 6. 13, and of whom, as concerning the flesh, Christ came, Rom. 9. 5, the names, ages, and deaths, of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam. The genealogy begins with Adam himself. Here is,

I. His creation, v. 1, 2. Where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of, and carefully to acquaint ourselves with. Observe here, 1. That God created man. Man is not his own maker, therefore he must not be his own master; but the Author of his being must be the Director of his motions and the centre of them. 2. That there was a day in which God created man ; he was not from eternity, but of yesterday; he was not the first-born, but the junior of the creation. 3. That God made him in his own likeness, righteous and holy, and therefore, undoubtedly happy; man's nature resembled the divine nature more than that of any of the creatures of this lower world. 4. That God created them male and female, (v. 2,) for their mutual comfort as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great distance and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children; so God, the common Father, blessed his but earthly parents can only beg a blessing, it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings. 6. That he called their name Adam. Adam signifies earth, red earth. Now, (1.) God gave him this name. Adam had himself named the rest of the creatures, but he must not choose his own name, lest he should assume some glorious pompous title. But God gave him a name which would be a continual memorandum to him of the meanness of his original, and oblige him to look unto the rock whence he was hewn, and the hole of the pit whence he was digged, Is. 51. 1. Those have little reason to be proud, who are so near akin to dust. (2.) He gave this name both to the man and to the woman. Being, at first, one by nature, and afterward, one by marriage, it was fit they should both have the same name, in token of their union. The woman is of the earth, earthy, as well as the man.

II. The birth of his son Seth, v. 3. He was born in the hundred and thirtieth year of Adam's life; and, probably, the murder of Abel was not long before. Many other sons and daughters were born to Adam, besides Cain and Abel, before this; but no notice is taken of them, because an honourable mention must be made of his name only, in whose loins Christ and the church were. But that which is most observable here concerning Seth, is, that Adam begat him in his own likeness, after his image. Adam was made in the image of God; but when he was fallen and corrupt, he begat a son in his own image, sinful and defiled, frail, mortal, and miserable, like himself; not only a man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself conceived and born in sin, Ps. 51. 5. This was Adam's

6 And Seth lived an hundred and five years, and begat Enos:

15 And Mahalaleel lived sixty and five years, and begat Jared:

7 And Seth lived, after he begat Enos, eight hun- 16 And Mahalaleel lived, after he begat Jared, dred and seven years, and begat sons and daugh-eight hundred and thirty years, and begat sons and

ters:

8 And all the days of Seth were nine hundred and twelve years: and he died.

9 And Enos lived ninety years, and begat 'Cainan: 10 And Enos lived, after he begat Cainan, eight hundred and fifteen years, and begat sons and daughters:

11 And all the days of Enos were nine hundred and five years: and he died.

12 And Cainan lived seventy years, and begat Mahalaleel:

13 And Cainan lived, after he begat Mahalaleel, eight hundred and forty years, and begat sons and daughters:

14 And all the days of Cainan were nine hundred and ten years: and he died.

• Kenan. † Maleleel. 1 Jered. Gr. Mathusala. own likeness, the reverse of that divine likeness in which Adam was made; but, having lost it himself, he could not convey it to his seed. Note, Grace does not run in the blood, but corruption does. A sinner begets a sinner, but a saint does not beget a saint.

III. His age and death. He lived, in all, nine hundred and thirty years; and then he died, according to the sentence passed upon him, To dust thou shalt return. Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal; then he began to die: his whole life after was but a reprieve, a forfeited, condemned life; nay it was a wasting, dying life; he was not only like a criminal sentenced, but as one already crucified, that dies slowly, and by degrees. V. 6-20. We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but, in general,

I. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God's books, whatever there is in men's. It is thus plainly set down, 1. To make it easy and intelligible to the meanest capacity: when we are informed how old they were when they begat such a son, and how many years they lived after, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as that. 2. To show the pleasure God takes in the names of his people: we found Cain's generation numbered in haste, ch. 4. 18, but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long they lived, that lived in God's fear, and when they died, that died in his favour; but as for others, it is no matter. The memory of the just is blessed, but the name of the wicked shall rot.

II. Their life is reckoned by days, v. 8, all the days of Seth, and so of the rest; which intimates the shortness of the life of man, when it is at the longest, and the quick revolution of our times on earth. If they reckon by days, surely we must reckon by hours, or rather make that our frequent prayer, (Ps. 90. 12,) Teach us to number our days.

III. Concerning each of them, except Enoch, it is said, and he died. It is implied in the numbering of the years of their life, that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, and he died: to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died; such a one was a wise politic man, but he died; such a one was a very good man, perbaps a very useful man, but he died, &c.

daughters:

17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.

18 And Jared lived an hundred sixty and two years, and he begat Enoch:

19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 20 And all the days of Jared were nine hundred sixty and two years: and he died.

21 And Enoch lived sixty and five years, and begat Methuselah :

22 And Enoch walked with God, after he begat Methuselah, three hundred years, and begat sons and daughters:

23 And all the days of Enoch were three hundred sixty and five years:

e c. 6.9. 17. 1. Deut. 13. 4. 2 Kings 20. 3. Ps. 16. 8. Am. 3. 3. Mal. 2.6. creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were, Luke 17. 27, were as shortlived as intemperate men generally are now. 2. It must chiefly be resolved into the power and providence of God; he prolonged their lives, both for the more speedy replenishing of the earth, and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life and if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and, after his death, to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will, and the purity of his worship.

V. 21-24. The accounts here run on for several generations without any thing remarkable, or any variation but of the names and numbers; but, at length, there comes in one that must not be passed over so, of whom special notice must be taken, and that is Enoch, the seventh from Adam: the rest, we may suppose, did virtuously, but he excelled them all, and was the brightest star of the patriarchal age. It is but little that is recorded concerning him; but that little is enough to make his name great, greater than the name of the other Enoch, who had a city called by his name. Here are two things concerning him :

I. His gracious conversation in this world, which is twice spoken of, v. 22, Enoch walked with God after he begat Methuselah; and again, v. 24, Enoch walked with God. Observe, 1. The nature of his religion, and the scope and tenor of his conversation; he walked with God, which denotes, (1.) True religion; what is godliness, but walking with God? The ungodly and profane are without God in the world, they walk contrary to him; but the godly walk with God, which presupposes reconciliation to God, for two cannot walk together, except they be agreed, Am. 3. 3, and includes all the parts and instances of a godly, righteous, and sober life: to walk with God, is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God, both in ordinances and providences; it is to make God's word our rule, and his glory our end, in all our actions; it is to make it our constant care and endeavour in every thing to please God, and in nothing to offend him; it is to comply with his will, to concur with his designs, and to be workers together with him; it is to be followers of him as dear children. (2.) Eminent religion. He was entirely dead to this world, and did not only walk after God, as all good men do, but he walked with God, as if he were in heaven already: he lived above the rate, not only of other men, but of other saints; not IV. That which is especially observable, is, that they all only good in bad times, but the best in good times. (3.) Activity lived very long; not one of them died till he had seen the in promoting religion among others: executing the priest's revolutions of almost eight hundred years, and some of them office is called walking before God, 1 Sam. 2. 30, 35, and see lived much longer; a great while for an immortal soul to be Zech. 3. 7. Enoch, it should seem, was a priest of the most imprisoned in a house of clay. The present life surely was high God, and, as Noah, who is likewise said to walk with not to them such a burden as, commonly, it is now, else they God, he was a preacher of righteousness, and prophesied of would have been weary of it; nor was the future life so clearly Christ's second coming, Jude 14, Behold, the Lord cometh with revealed then as it is now under the Gospel, else they would his holy myriads. Now the Holy Spirit, instead of saying have been impatient to remove to it: long life to the pious Enoch lived, says, Enoch walked with God; for it is the life of patriarchs was a blessing, and made them blessings. 1. Some a good man to walk with God. This was, [1.] The business natural causes may be assigned for their long life in those first of Enoch's life, his constant care and work; while others lived ages of the world. It is very probable that the earth was to themselves and the world, he lived to God. [2] It was the more fruitful, the productions of it more strengthening, the air more healthful, and the influences of the heavenly bodies more benign, before the flood than they were after. Though man was driven out of paradise, yet the earth itself was then paradisiacal; a garden, in comparison with its present wilderness state: and some think that their great knowledge of the

joy and support of his life; communion with God was to him better than life itself; To me to live is Christ, Phil. 1. 21.

2. The date of his religion. It is said, v. 21, he lived sixtyfive years, and begal Methuselah; but, v. 22, he walked with God after he begat Methuselah; which intimates that he did not begin to be eminent for piety till about that time; at first

24 And Enoch walked with God: and he was not; for God took him.

25 And Methuselah lived an hundred eighty and seven years, and begat *Lamech :

26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:

27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.

28 And Lamech lived an hundred eighty and two years, and begat a son;

29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

f Heb. 11, 5. • Lemech. † Gr. Noe; i. e. rest, or, comfort. he walked but as other men. Great saints arrive at their eminence by degrees.

3. The continuance of his religion; he walked with God three hundred years, as long as he continued in this world: the hypocrite will not pray always; but the real saint that acts from a principle, and makes religion his choice, will persevere to the end, and walk with God while he lives, as one that hopes to live for ever with him, Ps. 104. 33.

II. His glorious removal to a better world: as he did not live like the rest, so he did not die like the rest, v. 24, he was not, for God took him; that is, as it is explained, Heb. 11. 3, He was translated that he should not see death, and was not found because God had translated him. Observe,

1. When he was thus translated. (1.) What time of his life it was when he had lived but three hundred and sixty-five years, (a year of years,) which, as men's ages went then, was in the midst of his days; for there was none of the patriarchs, before the flood, that did not more than double that age: but why did God take him so soon? Surely, because the world, which was now grown corrupt, was not worthy of him; or, because he was so much above the world, and so weary of it, as to desire a speedy removal out of it; or, because his work was done, and done the sooner for his minding it so closely, Note, God often takes them soonest whom he loves best; and the time they lose on earth is gained in heaven, to their unspeakable advantage. (2.) What time of the world; it was when all the patriarchs, mentioned in this chapter, were living, except Adam, who died 57 years before, and Noah, who was born 69 years after; they two had sensible confirmations to their faith other ways, but to all the rest, who were, or might have been witnesses of Enoch's translation, that was a sensible encouragement to their faith and hope concerning a future state. 2. How his removal is expressed. He was not, for God took him. (1.) He was not any longer in this world; it was not the period of his being, but of his being here: he was not found, so the apostle explains it from the LXX, not found by his friends, who sought him, as the sons of the prophets sought Elijah, 2 Kings 2. 17; not found by his enemies, who, some think, were in quest of him, to put him to death in their rage against him for his eminent piety: it appears by his prophecy, that there were then many ungodly sinners, who spake hard speeches, and, probably did hard things too, against God's people, Jude 15, but God hid Enoch from them, not under heaven, but in heaven. (2.) God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as, afterward, he took Elijah. He was changed, as those saints shall be, that will be found alive at Christ's second coming, Whenever a good man dies, God takes him, fetches him hence, and receives him to himself. The apostle adds concerning Enoch, that before his translation, he had this testimony, that he pleased God, and this was the good report he obtained. Note, [1] Walking with God, pleases God. [2.] We cannot walk with God, so as to please him, but by faith. [3.] God himself will put an honour upon those that by faith walk with him so as to please him. He will own them now, and witness for them before angels and men at the great day: they that have not this testimony before the translation, yet shall have it after. [4.] Those whose conversation in the world is truly holy, shall find their removal out of it truly happy. Enoch's translation was not only an evidence to faith of the reality of a future state, and of the possibility of the body's existing in glory in that state; but it was an encouragement to the hope of all that walk with God, that they shall be for ever with him: signal piety shall be crowned with signal honours.

V. 25-27. Concerning Methuselah observe, 1. The signification of his name, which some think, was prophetical, his father Enoch being a prophet; Methuselah signifies, he dies, there is a dart, or, a sending forth, namely, of the deluge, which came the very year that Methuselah died. If indeed his name was so intended, and so explained, it was fair warning to a careless world, a long time before the judgment came. How ever, this is observable, that the longest liver that ever was, carried death in his name, that he might be reminded of its coming surely, though it came slowly. 2. His age: he lived

31 And all the days of Lamech were seven hundred seventy and seven years: and he died.

32 And Noah was five hundred years old: and Noah begat "Shem, Ham, and Japheth.

CHAPTER VI.

The most remarkable thing we have upon record concerning the old world, is, the destruction of it by the universal deluge, which this chapter begins the story of; wherein we have, I. The abounding iniquity of that wicked world, v. 1-5, and v. 11, 12. II. The righteous God's just resentment of that abounding iniquity, and his holy resolution to punish it, v. 6, 7. III. The special favour of God to his servant Noah. 1. In the character given of him, v. 8-10. 2. In the communication of God's purpose to him, v. 13, 17. 3. In the directions be gave hum to make an ark for his own safety, v. 14-I6. 4. In the employing of him for the preservation of the rest of the creatures, v. 18-21. Lastly, Noah's obechence to the instructions given him, v. 22. And this concerning the old world is written for our admonition, upon whom the ends of the new world are come.

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nine hundred and sixty-nine years, the longest we read of, that ever any man lived to, on earth; and yet he died: the longest liver must die at last. Neither youth nor age will discharge from that war, for that is the end of all men: none can challenge life by long prescription, nor make that a plea against the arrests of death. It is commonly supposed that Methuselah died a little before the flood; the Jewish writers say, seven days before," referring to ch. 7. 10, and that he was taken away from the evil to come; which goes upon this presumption which is generally received, that all these patriarchs in this chapter were holy good men. I am loath to offer any surmise to the contrary; and yet I see not that that can be any more inferred from their enrolment here among the ancestors of Christ, than that all those kings of Judah were so, whose names are recorded in his genealogy, many of whom, we are sure, were much otherwise; and if this be questioned, it may be suggested as probable, that Methuselah was himself drowned with the rest of the world; for it is certain that he died that year.

V. 28-32. Here we have the first mention of Noah, of whom we shall read much in the following chapters. Here is, I. His name, with the reason of it: Noah signifies rest; his parents gave him that name, with the prospect of his being a more than ordinary blessing to his generation. This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. Here is, 1. His complaint of the calamitous state of human life; by the entrance of sin, and the entail of the curse for sin, it is become very miserable: our whole life is spent in labour, and our time filled up with continual toil. God having cursed the ground, it is as much as some can do, with the utmost care and pains, to fetch a hard livelihood out of it. He speaks as one fatigued with the business of this life, and grudging that so many of our thoughts and precious minutes, which otherwise might have been much better employed, are unavoidably spent for the support of the body. 2. His comfortable hopes of some relief by the birth of this son: This same shall comfort us; which denotes not only that desire and expectation which parents generally have concerning their children, that when they grow up, they will be comforts to them, and helpers in their business, though they often prove otherwise; but it denotes also an apprehension and prospect of something more: very probably, there were some prophecies that went before him, as a person that should be wonderfully serviceable to his generation, which they so understood as to conclude that he was the promised Seed, the Messiah that should come: and then it intimates that a covenant-interest in Christ as our's, and the believing expectation of his coming, furnish us with the best and surest comforts, both in reference to the wrath and curse of God which we have deserved, and to the toils and troubles of this present time which we are often complaining of. "Is Christ our's? Is heaven our's? This same shall comfort us.'"

II. His children, Shem, Ham, and Japheth. These Noah begat, (the eldest of these,) when he was 500 years old. It should seem that Japheth was the eldest, ch. 10. 21; but Shei is put first, because on him the covenant was entailed, as appears, ch. 9. 26, where God is called the Lord God of Shem; to him, it is probable, the birthright was given, and from him, it is certain, both Christ the Head, and the church the body, were to descend; therefore he is called Shem, which signifies a name, because in his posterity the name of God should always remain, till he should come out of his loins, whose name is above every name; so that in putting Shem first, Christ was in effect put first, who in all things must have the pre-eminence.

NOTES TO CHAPTER VI.

V. 1, 2. For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of absolute sovereignty, but of necessary justice for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world.

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