An Exposition of Genesis

CHAP. IV.

THus far we have had the history of the seven first days of the world, and of all the memorable works and events therein, even to the ejection of the first man and woman out of Eden, their pure habitation. Now the order of divine History leadeth to consider man's further progress in the world, and the execution of God's purposes in the various issues of this and the following generations.

Some general precognitions will not be unsuitable for the better use of the following History.

1. The manifestation of the counsel of God's will for putting all the generations of men into being.

• 1. He creat's no more but propagates.
• 2. He ordereth propagation from man in sin.
• 3. He causeth all nations to come from one man and so makes them of one blood. Act. 17, 26.

2. The execution of his purpose concerning man now fallen from his first estate.

• 1. Making a difference between man and man, by actual separation of some for his Church, and rejection of others, In the state of innocence, all should have been God's Church. See it in Cain and Abel.
• 2. Ordering men in divers ways according to the difference made, Abel to faith, leaving Cain to unbelief.
• 3. Confirming his former sentence of putting enmity between the Serpents seed and the woman's. As in this Chap.

3. His constant providence in preserving himself a Church or people called by his name in all ages, notwithstanding all the attempts of the Serpents seed.

These things may be still observed in the whole line of sacred History.

In the present Chap. we have these memorable occurrencies which sell out within the compass of above 1000. years.

1. The nativity of Adams two first Sons with their trade of life, Ver. 1.2.

2. The Religion of these both, and the various respect they had with God. Ver. 3. 4. & 5.

3. The Apology of God to Cain. Ver. 6.7.

4. The sad issue in Cain's sin of murder. Ver. 8.

5. The proceedings of God with Cain about this murder. Ver. 9.10.

6. The description of Cain's posterity. Ver. 17.24.

7. The nativity of Seth, &c. Ver. 25.26.

The first memorable event is the nativity of Adams two first Sons, which followeth.

Ver. 1, And Adam knew Chavah his wise, and she conceived, and brought forth Cain, and said, I have gotten a man of Jehovah. — A man by God. Sep. — Before the Lord. Cald.

Ver. 2. And the added to bear his brother Hebel, and Hebel was a feeder of sheep, and Kain was a tiller of the ground. — Abel was a shepherd of sheep, &c. Sep. — A man tilling the ground. Cald.

In this whole narrative is declared.

1. The conjugal enjoyment, Adam, &c.

2. The issue and fruit of it in two particulars.

• 1. Of the first born, whereof. 1. Conception. 2. Birth 3. Name, 4. Reason of it.
• 2. Of the second birth, she added, &c.

3. The several trades of life given to these. 1. Hebel a shepherd. 2. Cain an husband man.

1. The coniugal enjoyment is thus described. And Adam knew Chavah his wife. This is the first mention of the marriage benevolence, and for as much as it is mentioned here it is probable, if it had been done, it would have been mentioned before. It seems sin fell in quickly, and brought terrors, and put man from that commerce, until God had discovered some favor in the midst of all threatnigs. The expression is proper to the Spirit of God, denoting the coniugal work for propagation, so • t is used. Luk. 1.34. Mat. 1.25. This is yet after sin.

2. The first fruit is set out. 1. By conception. She conceived according to the word of blessing in innocence. Be fruitful, which God did not take away, but by grace overcame sin, and yet continued it with grief. 2. By birth. She brought forth that is doubtless, with throws and bitter pangs, as was judged. Yet, she hath power to bring forth. God lets not sin make barren, not stay the birth. 3. By the name. It was Kain. 4. By the reason of the name, and she said. Or (for) I have gotten a man of Jehovah. The meaning of the name then was a possession. Herein, 1. She speak's, not doubtless without her husband in giving the name. 2. The reason of it is because now she possessed a seed, a man, she calleth him Possession. 3. The principle to which this is referred is, Jehovah, and as rationally conceived, because his blessing gave it although with bitter pangs. I have gotten a man, with the Lord, that is with Favor, or from the Lord, that is, from his love, or by the Lord. But as for that, which is conceived, as if it were read by apposition, a man even Jehovah, it is altogether refuted by the man himself, who was far otherwise and that it should be Chavah mistake to think him so, I conceive it is here groundless, for as much as the expression notes nothing but gratulation for the fruit of the womb, as she doth afterward. Ver. 25.

3. The second birth is expressed. And she added to bring forth his brother Hebel. The second son, is the better man, but hath the worse name. 1. It is questioned whether at her first travail and conception as being a twinne or not? It seemeth to some, that they were twins, but to others, otherwise. Nothing is revealed, neither matters it anything to edifying; we may be safely ignorant. 2. About the name it is inquired, by whom and upon what ground given. 1. It is probable by the same parents it was given, though not expressed. 2. The reason is but conjectured. 1. From his mothers pain, or frustration of former conceived hope, she calleth him vanity. 2. From his own weakness. 3. It is conceived by some prophetically, thereby noting the vanity of the creature which he should despise. This is Augustine's, But nothing in this is revealed.

3. The conditions or trades of them are likewise described. And Hebel was a feeder of sheep. It is conceived this he was appointed to as inferior, being younger, but it was an honest employment. 2. And Kain was a tiller of the ground. This also is conceived to be his Fathers trade, and therein Kain as the elder brother to succeed. But this difference is conjectural.

These Notes may be taken hence.
• D. 1. Grace prevail's in the state of sin to preserve some order in the world. Here are still husband and wife.
• D. 2. The state and use of marriage relations is God's dignation under sin, and yet by grace is it honorable. Heb. 13.4.
• D, 3. Grace causeth fruitfulness of the womb, hut sin the pain or sin shuts up.
• D. 4. It is incident to sinful parents to misname and misjudge their children. So Eve.
• D. 5. Providence hath distinguished men from the first birth in the World.
• D. 6. It is but duty to ascribe the fruit of the womb to God. Ps. 127.3 Ver. 1.
• D. 7. Husbandry on ground and cattle is an honest calling, from the first.
• D. 8. God and nature teach parents to bring up children to honest callings. Ver. 2.

2. The next head of this chapter is the religion of the seed of Adam, with the exercise and event of their several works, thus described.

Ver. 3. And it was in the end of days, and Kain brought of the fruit of the ground an offering unto Jehovah. — After days Kain, &c. a sacrifice, Sep. — After some days, &c. a gift before the Lord. Cald.

Ver. 4. And Hebel, he also brought of the first born of his cattle, and of the fat of them: And Jehovah had respect to Hebel and his offering. — Of his sheep. 〈 in non-Latin alphabet 〉 . and God looked upon Abel and upon his gifts. Sep. — The Lord accepted with good will Abel and his gifts. Cald.

Ver. 5. But to Kain, and to his offering he had no respect, and Kain was vehemently vexed, and his countenance fell. — 〈 in non-Latin alphabet 〉 he attended not to his sacrifice &c. Sep. — But Kain & his offering he did not accept in good will, &c. Cald.

In this passage we have related.

1. The history of the religion of this time set out in these examples. Wherein.

• 1. The notation of time.
• 2. The act or exercise of religion, 1. In Kain, he brought, &c: 2 In Hebel, he brought also, &c.
• 3. The acceptance of this with God, twofold, 1. Of good will to Hebel. 2. Of disdain unto Kain.
• 4. The sad issue on Kain. His discontent.

1. The notation of the time of this History is thus set down. And it was in, at, or from the end of days, after days, as the Sept. After some days, — Cald. Days here must needs be taken indefinitely, & signify years, so that it must be meant after several years, the history necessarily so enforceth, for they were grown men, as other actions do here discover. So three days is for three years. Am. 4.4. So is it used in prophesies much. Reu. 11.2.11. And so here. Yet if it be taken literally at our Translators do use it in the margin, the end or last of days must be the Sabbath, which was the seventh, the last created, wherein they offered sacrifice and Worshipped God.

2. The act or exercise of religion is twofold. 1. Of Kain, thus expressed. And Kain brought of the fruit of the ground an offering to Jehovah. 1. The sacrificer Kain upon whom the Spirit put's that brand, to be a murderer, a child of the Devil, and an erroneous person. 1. Joh. 3.12, Ep. Jud, 11. Yet this, exerciseth some acts of Worship and religion, 2. He brought of the fruit of the ground, He offered, as Sep. 1. His act was surely religious, and therefore it must note offering: it is conceived by some, that they both offered their gifts by the hand of their Father Adam, who was a priest, but nothing is revealed of that, and reason more guide's to conceive, that they did offer their own gifts, as we know before the priesthood was settled by a Law, it was used by several heads of families to sacrifice. 2. The matter he offered Was the fruit of the ground, of which the Law also commands a meat offering and a thank offering, and so every year, before they were to eat of the new corn they were to bring a Mincah, an offering of the first to God. Lev. 23.14. It is the conceit of some; that Cain did not bring the first fruits, and therefore God rejected it; but that is not clear. It is evident, it was an unbloody sacrifice, and therefore may note, that Kain was not sensible of his own lost condition, neither did by faith apprehend the price of a sinners redemption, held out in the promised seed: 3. The object terminating his Worship, It was Jehovah, at least in show, he made it so apparent, that he Worshipped the Lord; but in truth, he honored not him:

2. And Hebel, or Abel, he also brought of the first born of the sheep, and of their fat. He offered. Sep. Where also occur; 1. The sacrificer, Abel of whom the Spirit noteth, that he was a believer, that he was a righteous one, &c. Heb. 11.2. His act of religion, He offered of the first born of his sheep or flock and the fat of them. It is likely it was by his own hand. 1. His act was an offering by faith, 2. The object was blood and fat set a part by God's Law for himself, the one for remission, the other for a savor of rest, wherein Abel seeth himself a sinner, and looketh by faith to the blood of the lamb, of God. Leu. 3.16.17. Num. 11.22.3. The object is the same Jehovah in truth, upon whom his faith and service were terminated.

[Quest.] It is questioned, upon what ground these sacrifices were performed. whether upon God's command?

[Answ.] Doubtless yea, though Moses mention it not, and the Law of ordinances was not then given as after at Sinai, God had ways of revealing himself then.

1. Abel offered in faith, therefore he must have a word from God, without which faith cannot work.

2. God accepted him, therefore it must be his command, otherwise God abhors sacrifices. 1. Sam. 15.22.

3. God did take care of saving them, and therefore must needs give them a rule to walk by.

4. God's giving the same Law more solemnly afterward, showeth it to, be his mind to them.

Now we shall take some Notes hence.
• D. 1. Sin, however it made man Apostat from God, yet it did not extinguish the religion of God. This is grace.
• D. 2. God and nature teach parents to nurture children in the religion of God.
• D. 3. Set and stated times there have been for God's Worship from the beginning. The Sabbath. Cap. 2.3.
• D. 4. From the fall of man God did teach their recovery by sacrifice.
• D. 5. Wicked ones even the children of the Devil have made show of religion from the first fall. Ver. 3.
• D. 6. Hypocrites come without blood, even without sense of their own deserts, and self abasement and faith to serve God.
• D. 7. Sincere worshippers have been in God's Church below from the beginning.
• D. 8. True Worshippers do give a full offering to God suitable to his mind, by faith in the promised seed. Ver. 4.

3. Now followeth the various respect, or acceptance which these two sacrificers found with God.

1. God's respect to the younger is here related first. And Jehovah had respect to Hebel and his offering. Now begins the difference to be manifested between these Worshippers. 1. They were brothers of the same womb and original. 2. They were educated alike. 3. In outward show they are not alike accepted of the Lord, he put's a difference. Herein. 1. The agent who make's this difference. Jehovah, he that only is, and he whose favor only can make life, and in whose displeasure is death; no matter who despiseth if he favor's, nor who favor's if he despiseth. That is true religion whose praise is of God.

2. The act which make's the difference he had respect. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which is to look upon one in favor, when it is spoken of God. The 70 only read, he looked on, the Chaldee, he received with good will. It note's a looking of faith in the creature. Isai. 17.7. That this acceptance was made known by some visible sign from God, is more than probable, because Kain did observe, which he could not do in a spiritual way, the word also which the Apostle useth, that God did testify of Abel's gift doth plainly import that it was by some special work of God which gave this testimonial of his acceptance of him. Heb. 11.4. It is likely it might be by fire devouring the sacrifice, as God did several times to others; so some translate, God flamed upon Hebel. Theodotion. Leu. 9.2.4.

3. The object of this respect is under two expressions. 1. The person, Hebel. He of whom it is said that he was righteous, and offered by faith, with all self-denial, resting upon grace, such a poor believing soul is here respected, before his work. 2. The offering, and to his offering, the same word is for Kains offering, but here it note's burnt offering; This is accepted for the person, else God careth not to smell, upon the fat burning, and the person is accepted by grace in believing. 1. Grace on God's part, 2. Faith on Abel's maketh this great difference.

2. God's respect unto the elder, is thus related. But to Cain and his off • ring he had not regard. 1. The disceruer is the same Jehovah, he that curseth whom he will, and none can resist. 2. His act is here negative, 〈 in non-Latin alphabet 〉 that is he accepted not in love, neither was pleased, but turned away his face, neither would give a visible token of favor. 3. Ghe object, is also under a double expression, 1. Of the person Kain, him God rejecteth, 2. Of his work which was his offering, first his person is distasteful and then his offering.

4. The sinful issue of this difference upon Kain. And Kain was vexed vehemently and his countenance sell. His sin is fretting against God, and envying man, it is set down, 1. In his affection. Kain vehemently burned with anger, his spirit boiled.

2. In expression, his faces fell, it is plural, and it may note several ways of expression, by looks, speech, gesture, surely great was his passion against God.

Whence we conclude.
• D. 1. From the first generations of men some have been true, some false Worshippers of God.
• D. 2. Jehovah himself is the first cause of difference among men.
• D. 3. God regards no privilege in the flesh in accepting of men, no primogeniture.
• D. 4. Grace only accepts a soul in believing, or made righteous by faith
• D. 5. Persons are accepted before duties, and these in respect of them.
• D. 6. Vnbelief and hypocrisy make souls despised in the eyes of God, though fair with men.
• D. 7. No work of man can of itself gain favor with God.
• D. 8. It is proper for hypocrites to be angry with God about his nonacceptance, but never with themselves for their ill performance. Ver. 5.

3. Now followeth God's expostulation with Kain about his discontent, and anger at the not acceptance of his person and sacrifice.

Ver. 6. And Jehovah said to Kain why is burning anger with thee? And why are thy countenances fallen? — And the Lord God said unto Kain, why art thou over grieved, &c? Sep. — Why art thou angry, Cald.

Ver. 7. If thou dwell (is) there not acceptance, excellency, or forgiveness? and if thou doest not well, at the door is sin watching: and unto thee is his desire, and thou shalt rule over him. — If thou hast offered well, but not divided well, hast thou not sinned? Be quiet unto thee is his turning, and thou shalt rule him. Sep. — If thou doest thy works well, shall it not be forgiven thee? And if thou shalt not do well, thy sin is kept to the day of judgment, wherein it will be, that he take vengeance on thee, if thou shalt not be converted, but if thou shalt be converted, it shall be forgiven thee. Cald.

This expostulation is reprehensory upon Kain, for his envy to his Brother, and fretting against the Lord. Herein these particulars are observable.

1. The party reprehending, with the person reprehended. And Jehovah said to Kain.

The unbelieving sacrificer, Kain is here reproved, the just God, Jehovah himself taketh him up in these sharp expostulations. And that not by Adam as some conceive, but in the same manner as he spake to Adam himself. Gen. 3.9.

2. The matter of this reproof, his anger, envy and discontented carriage, expressed in 2 questions.

1. Why is burning anger with thee? This was his evil affection toward God and his brother, discovered before, this God could bear no longer, and therefore now plead's with him.

2. And why are why are thy countenances fallen? This was the wicked expression of his wrath that he could not bridle; birt • nface and gesture, scornful looks, grinding teeth, spiteful demeanour he maketh it out.

3. The reason of this reproof is the equity of it, thus discovered, 1. By the good return which God maketh unto well-doing. If thou do well (is) there not acceptances? Wherein we have. 1. The work supposed. If thou shalt do well; This act though a general expression, yet is intended praticularly, to sacrificing, wherein he was formerly conversant; now to do well in that kind, however it is easily known, what the word signifieth, yet not by all what the thing is; the Apostle fitly expresseth it, in Abel's offerings, by faith he offered a fuller sacrifice, &c. Heb. 11.4. So that to do well in this matter, is by faith in the mediator to offer unto God, coming with self denial; and depending upon grace, through the mediator for acceptance.

2. The reward of this 〈 in non-Latin alphabet 〉 This is concluded to be an infinitive put for a substantive, from 〈 in non-Latin alphabet 〉 which hath various significations, whence some difference hath been in rendering the sense of it in this place. 1. It notes lifting up and thence some read, should there not be lifting up of thy face, which is now fallen? 2. It notes taking or receiving, and thence is it rendered, is there not acceptance? 3. It notes excellency, or preeminence, so it is read, shalt thou not have the excellency? 4. It notes lifting away of sin, or forgiveness. Num. 14.19. Ps. 32.1. So some read. Is there not forgiveness? viz. To a believing sacrificer, who doth well. Those two senses of acceptance, and forgiveness, are most proper to this place, and they do concur, for God accepts a soul by not imputing sin, or by forgiving it, so that here upon God rebukes Kain; no cause hast thou to be angry, didst thou believe, and believingly offer, sure forgiveness or acceptance should be unto thee.

2. By the due return to evil doing. But If thou doest not well sin is watching at the door. Where.

1. The act supposed, if thou doest not well; this is but the negative of the former if thou believe not, nor offer believingly, such were the evil works of Kain opposit to his Brothers good, as the Apostle notes, 1 Joh. 3.12.

2. The return due, is not sin watching at the door or sin is watching at the door. Herein. 1. The evil itself returned sin both in the guilt and punishment of it, which is rejection, contempt and vengeance from God. 2. The readiness of it, in that it lieth, and watcheth, damnation slumbers not as the Apostle. 2. Pet. 2.3. 3. The neernes of it, in being at the door which is a proverbial speech used by the spirit to note the neernes of judgment. Matth. 24.33. Jam. 5.9. However this is applied, to the opennes of judgment, that it shall not be hid, as that out of doors, lieth open to view. Or, by the doors some conceive an unquiet place, that although sinners would be quiet within, yet sin will be at the door to trouble, and distress them; but the former interpretation is most natural. The Septu. did much mistake the words here. The Cald. Paraphraseth. Thy sin is kept to the day of judgment.

3. By the respect of his brother unto him, God showeth the equity of his reproof for his anger expressed. 1. By his brothers subjection, And to thee is his desire. It is the same speech which God used to express the subjection of the woman to her husband. Gen. 3:16. As if God had said, why so angry with thy poor brother? he is subject to thee, he hath not lifted up himself against thee, he hath done thee no wrong, his desire is unto thee, willing to keep his place, my respect to him, is no fault of his to thee. 2. By his own preeminence, and thou shalt rule over him. God giveth him here the right of primogeniture in the flesh; As if he should say, Abel striveth not for mastery, thou hast outwardly the rule, and thy duty is to love, and preserve those who are under thee, and not to be angry, and seek their ruin, because they are better unto God than thyself; its horrible iniquity that pastors and rulers should destroy their people. The relative in both sentences by some is translated unto sin, as if the desire of sin should be to him, and he should rule over it; but the syntaxe will not admit it, nor indeed the scope of God's reasoning bear it.

Now the Notes.
• D. 1. Jehovah take's notice of the wrath of the wicked against his saints, and their fretting at them, and doth reprove it. So with Laban. Genes. 31.24.
• D. 2. God is a just reprover of unbelieving Hypocrites and sinners, Ver. 6.
• D. 3. God's suppositions of duty to sinners, proves not their full present ability for it but the justice of the required duty. A son of Adam cannot do well of himself.
• D. 4. Doing well unto God is only effected by faith in the Mediator.
• D. 5. Forgivenes and acceptance God allotts to such sacrificers.
• D. 6. Vnbelief doth nothing but evil against God.
• D. 7. Guilt and judgment will come speedily and surely upon the heads of such evil doers. It lingers not.
• D. 8. Honest subjection of saints to wicked ones in power, satisfieth not, they are angry notwithstanding.
• D. 9. Outward rule God giveth sometimes to wicked ones, over his saints.
• D. 10. Saveraignty contents not such wicked ones, but only tyranny to destroy the saints. Therefore God chides here with Kain.
• D. 11. God warneth wicked ones against such iniquity. Ver. 7.

The fourth head remarkable is Kains carriage to his brother after God's reproof, which was very doleful, and the character of a reprobate mind.

Ver 8. And Kain spake to Hebel his Brother and it was in their being in the field, and Kain rose up against Hebel his Brother, and killed him. — Let us go into the field, and it was, &c. Sep. — Cald. The same with Heb.

In which passage may be observed. 1. The connection of this act with God's precedent reproof. 1. God had convinced him, there was no just cause of his fretting against him, because nothing but justice was done. 2. That his envy was causeless against his Brother, he no way having done wrong, but keeping his place of subjection of his in other, did desire only to Worship God purely: The copulative, and, joineth that with this act of Kain following, which add's a most heavy aggravation. 2. The carriage toward his Brother expressed two ways.

1. In word, Kain spake to Hebel his Brother. wherein, 1. The saluted Kain, full of burning anger and envy, fired by Hell. 2. The saluted Hebel, a poor innocent humble believer, and by his relation, natural Brother unto Kain, 3. The salutation itself, he spake unto him, what he said is not expressed, but a great and unusual pause is made in the Hebrew text. The 70 read, as if it were let us go into the field, which is congruous enough to that which followeth: the Rab. feign along discourse between them, upon occasion whereof they falling out, Kain rose up & slew him. But this is among their fables. Nothing certain can be said, where the matter is not revealed; yet very probable it is, that Kain here dissembled his anger, and spake kindly to get him into the field, for it is to be conceived, that if he had threatened, or chafed, Abel had not gone with him, but have fled from his face, therefore we take this speech for some feigned salutation as most upon good reason do.

2. In deed, wherein are observable, 1. The opportunity, And it was in their being in the field. Time and place now serve his cruel purpose. 1. He hath him singly. 2. Remote from help. 3. Secret to his thinking that none should find out his work. 2. The act is twofold. 1. Assault, And Kain rose up against Hebel his Brother. The assailant ran full of rage and cruelty, the assailed Hebel, full of simplicity, and harmlesnes, as a lamb before the shearer: And the assault, he rose up against him, that is with violence, fury, and bloody revenge. 2. Victory to satisfy his bloody thirst, and killed him. Here is the sad issue of his unbelief, fretting against God, envy to his Brother, and his dissimulation — That is, unnaturally murdered him, with what circumstances, it is not expressed, but nothing would satisfy but his blood, and to take him from this earth. The spirit giveth the right reason of this, which aggravat's more, wherefore did he kill him? because his own works were evil, and his Brothers good. 1 Joh. 3.12. This is the heart of malignity to hate and destroy for goodness sake.

Now we Note.
• D. 1. God's convictions and reproof's upon the wicked, occasion but greater hardness, and rage in sin.
• D. 2. It is usual with wicked ones to dissemble their rage toward God and his saints.
• D. 3. The simplicity of the saints oft times make's them a prey to the hypocrisy of the wicked.
• D. 4. Hypocritical enemies, though they be restrained for a time, opportunity revealeth them.
• D. 5. Occasion, advantages, privacy and remotenes from lets, make discovery of Hypocrisy.
• D. 6. Nearest relations escape not the violence of Hypocrites. Hypocrisy is unnatural.
• D. 7. Hypocrites rise with power, and not with justice against the saints, so Kain.
• D. 8. Nothing but blood of saints will satisfy cruel dissemblers, and that for goodness sake.
• D. 9. The method of the Devil is to draw men from boiling malicious thoughts unto murder, V. 8.

The 5 ^th head is God's proceeding with Cain about this fact; wherein occur these particulars.

• 1. God's inquisition for blood.
• 2. Kains plea of ignorance. Ver. 9.
• 3. God's conviction of him. 10.
• 4. God's sentence on him. 11. 12.
• 5. The Impression of it on Kain. Ver. 13.14.
• 6. God's charge concerning him. V. 15.
• 7. A partial execution of the sentence. Ver. 16.

We shall consider these particulars in order as they are here proposed, the twoe former are in the 9 ^th Verse, as followeth.

Ver. 9. And Jehovah said to Kain, where is Hebel thy brother? And he said, I know not, am I my brothers Keeper? Sept. and Cald. same.

In this Verse are considerable, 1. Jehovah's inquisition for blood. And therein these terms.

1. The inquisitor, Jehovah, the allknowing God, who made all, and whose eye is in every place. He by himself and not another. It might be by voice or by sting of conscience.

2. The person examined, be said to Kain this unbelieving Hypocrite and murderer.

3. The inquisition itself, where is Hebel thy Brother? The question is not here, of one ignorant or doubting, but of one judging and convincing a malefactor, to bring to the sense of evil, and calling him to an account for it. The question supposeth, 1. That Hebel was missing, 2. Th •• Kain was found out to be the shedder and hider of his blood; therefore God inquire's of him, not of another, 3. That the sin was aggravated by his relation, where is thy Brother?

2. Kains answer to this inquiry, whereof there are two parts, 1. An impudent lie, in pleading ignorance, & he said I know not. See the spirit of wickedness, how sottish, perverse, and hard it make's a soul; see the horror of guilt, sinners would not own it; see the power of the Devil in wicked ones, to maintain evil against so plain a light. He knew too well, but yet impudently saith to God I know not. 2. An arrogant contempt of God's authority questioning, and rejection of the Law of nature binding him. Am I the keeper of my Brother? 1. Herein is pride of heart against God, as if he had said, what ask you me for him, 2. Rejection of God's Law written in nature, that he should preserve and seek the good of his Brother; he owned no such duty, but resolved rather to be his Brothers destroyer, and murderer. 3. Unnaturalnes, he professeth that he hath no regard so much as to preserve his Brother, the son of his mother, and one who willingly was subject to him. Speakest thou to me of my Brother, what is my Brother to me?

The third particular is God's conviction of him, which followeth in these words.

Ver. 10. And be said what hast thou done? The voice of thy Brothers bloods cries unto me from the ground. — And God said, why hast thou done this? &c. Septuag. — The voice of the blood of the generations which where to succeed of thy Brothers, crieth before me from the earth.

In this passage are. 1. The charge laid home upon him, And he said, what hast thou done? Wherein. 1. The accuser, God himself, and he said, viz. Jehovah, who examined him before. 2. The crime charged in this expostulation, what hast thou done? Which is a question of accusing, and reproving, and sharp curbing of him, not of one ignorant or doubting. Why hast thou done this, the 70. that is, in plain terms. Thou hast murdered thy poor Brother, whom I accepted, and thoughtest to cover his blood in the earth; O thou wretch, what hast thou done? What an horrid, unheard of wickedness is this? The query aggravat's the sin abundantly.

2. The testimony which make's good the charge, There is the voice of the blood of thy Brother crying unto me from the ground. 1. The witness, Abel his murdered Brother, the fact itself upon him, whence that, Abel being dead speaketh, Heb. 11.4. 2. The evidence materially produced, his bloods, that is wickedly and cruelly shed, the Cald. adds, the blood of generations, which should issue from him, or rather the bloods of all the seed of the woman, as Christ put's all upon one score, from the blood of Abel to the blood of Zechariah, &c. 2 Chron. 24.22. Mat. 23.25.26. Much blood. 3. The expression of it by voice, such as God heard. 4. The importunity, the voice of these bloods crying, the noise of it giveth God no rest night nor day, till vengeance come. 5. The term of its appeal, God himself the just judge. 6. The circumstance of the place, confirming the charge, it was from the ground.

From whence we gather.
• D. 1. Hypocriticall persecutors think to bury the saints and all their persecutions out of sight. Supposed.
• D. 2. Jehovah will have an account of his saints, though he leave them to be killed by such cruel ones.
• D. 3. Hypocrisy and infidelity make men as impudent in denying sin, as bold in committing it.
• D. 4. Hypocrisy make's sinners deal proudly, and contemptuously with God.
• D. 5. Hypocrisy regards not God's command, nor suffereth repentance for the breach of it.
• D. 6. Sin make's men unnatural, even to deny bowels to brethren. Ver. 9.
• D. 7. Jehovah himself is inquisitor for blood. Ps. 9.13.
• D. 8. Jehovah aggravats bloody dealings against his saints to the uttermost. What hast thou done?
• D. 9. Blood is a crying sin in the ears of God, but especially that of the saints, Revel. 6.10.
• D. 10. The earth cannot cover innocent blood which is spilled.
• D. 11. The whole measure of bloods from the first to the last Martyr will be charged upon wicked persecutors. Mat. 23.35.
• D. 12. Jehovah is the God of his dead Saints of Abel. &c.

The fourth particular in God's proceeding with Kain is his sentence passed on him in the 2. next Verses.

Ver. 11. And now cursed be thou from the ground which hath opened its mouth to receive the bloods of thy Brother from thy hand. Sept. and Cald. same.

Ver. 12. When thou tillest the ground, it shall not add to give its strength to thee, a fugitive and a Vagabond shalt thou be in the earth. — Because thou shalt till the earth and it shall not add, &c. groaning and trembling thou shalt be in the earth. Sept. — unstable and a wanderer thou shalt be, &c. Cald.

In this sentence pronounced are observable. 1. The time of inflicting it, and now, that is, the very now of the murder committed, the judgment is not delajed by God. 2. The sentence itself consisting of three branches. 1. Cursed be thou from the ground, &c. Wherein. 1. The subject specified, Thou, thou Kain the murderer, thy body, thy soul, thyself bloody wretch, in laying penalty upon Adam, God said Cursed be the ground, &c. Adam in his person was not so damned out of the presence of God; for from him was to come, the promised seed, through which he was accepted; but in him were comprehended the portion of God's elect to be saved. But Kain was not only a sinner in Adam, but had sold himself to do wickedness in God's sight, therefore he is cursed in his person.

2. The penalty inflicted in this first branch, in which. 1. The evil imposed. Cursed be thou from the ground. 1. The evil is, cursed, which carrieth in it, all spiritual & temporal evil laid by the wrath of God upon a sinner, driving him out of his presence and from hope of favor; which seem's to be the ground of that complaint of Kain, thou hast driven me from thy face. This curse is the giving of him up to a reprobate mind, to the power of sin and Satan and all the miserable consequents of the same, an excommunication or separation of him from God. 2. The specification of it, from the ground, the word here is not earth which note's the continent, where he was to wander, but that which should have given him food, & he made the receptacle of his brothers blood. That ground Moses seemeth to intend, by the reason following. Some conceive it the whole continent, and so make this as a piece of the curse, supposing it a defective speech, and therefore supply it thus, cursed be thou, an exile from the earth But first, he was not exiled from the earth, but his punishment was to wander in it; & again, that evil is expressly mentioned afterward. Junius. Others look upon this expression, as if it were a mitigation of the curse; as if God should not curse him from heaven but from earth; and understand it, concerning his posterity, of whom there might be hope, that some might be saved, but this is not likely. 1 This sentence was for a personal sin, and so laid on the person. 2. It is evident he was cursed from heaven, therefore this expression is not by way of mitigation. The truth therefore is this, that the ground is urged as witness in aggravating his sin, as it was mentioned before, so that the meaning is, cursed be thou, even from the ground, and its testimony, which riseth up against such an execrable murderer.

2. The reason of this is added, which hath opened its mouth to receive the bloods of thy brother from thy hand. This proveth the former interpretation of the ground that it called for this curse upon him, because it received Abel's blood. Several terms are here. 1. It opened its mouth. Not favoring Kains cruelty to hide it, but to keep the blood for a testimony, and in pity to the innocent that it should not be trampled on. 2. The End, to receive the bloods of thy brother, that is, to take it into a receptacle, to keep it, and from thy own hand, to produce the murderer, and lay him out to vengeance.

2. The second branch of the sentence is in these words. When thou tillest the ground it shall not add to give its strength to thee.

Herein. 1. His labor supposed. When thou shalt labor or manure the ground. His calling was an husband man; And he is cursed in that. 2. The return expressed. It shall not add to give its strength to thee. This is a superadded curse on the earth, to that which was before upon Abram's sin; and doubtless carrieth a double curse unto Kain, miserable barrenness is carried in it, & with a special restriction unto him, although it have strength to give food to others, it shall not be so to thee.

The third branch of the sentence. A fugitive a vagabond thou shalt be in the earth 1. The punishment in two words expressed; some make the one to note, one that is unsettled in place, and the other one that knoweth not where to go. But it is hard so to distinguish, both together they note a most miserable, unquiet vexatious state, that a man can be at peace nowhere; So that here ejection out of the church, and setting him to rove, with those sad companions Ochim and Zvm. It notes inward and outward disquietness. 2. The certainty of it. Such thou shalt be. 3. The place of its execution, the whole earth, in every part of it, still he shall be wrestles. Here a question or twoe.

1. [Quest.] Why did not God command him to die, by that Law given Gen. 9.6.

1. God is free for his punishment. 2. [Answ.] God did put him to a more terrible end; as if he did hang him in chains alive, for such was his torment all the while he lived. Ps. 59, 12. Ps. 109.10.

[Quest.] Do not the Saints suffer this Penalty of wandering to and fro? Heb. 11.36.37.

[Answ.] No, not as a penalty, but a trial of graces. 2. They were never wrestles in Spirit, pursued with guilt. 3. Their wanderings were still to glory. This was none of Kains, he runs up and down, till he fall into hell.

Now take these notes hence.
• D. 1. God followeth sin (especially of blood) close to the heel with vengeance And now.
• D. 2. The person of the sinner must bear the punishment of sin. The blood shedder, thou.
• D. 3. The curse that binds up all evil is the sentence upon hypocritical impenitent persecutors.
• D. 4. The earth will not be quiet until such bloody ones receive their doom. Ver. 11.
• D. 5. All sin and specially blood curseth the very ground unto transgressors.
• D. 6. God hath driven out of his Church, and from all communion with his, such bloody persecutors.
• D. 7. Vengeance layeth upon blood shedders a wrestles, and fearful working of conscience.
• D. 8. The place of sin God sometime's make's the place of vengeance. In the earth, Ver. 12.

The fifth particular in these judicial proceedings with Kain, is the impression, which the sentence maketh on his Spirit. as followeth.

Ver. 13. And Kain said to Jehovah, my iniquity is great above forgiveness, or my evil is great above bearing. — My crime is great then to be forgiven. Sep. — My iniquity is great above forgiving. Cald.

Ver. 14. Behold thou hast cast me out this day from the face of the ground, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth, and it shall be, everyone finding me will kill me. — And thou wilt cast me out this day, &c. and I shall be groaning and trembling. &c. Sep. — and I shall be unstable and wandering, &c. Cald.

In this passage we have observable.

1. The reply of the condemned sinner, And Kain said to Jehovah.

• 1. The malefactor sentenced, and enraged, bloody Kain.
• 2. The judge righteous and inexorable, Jehovah.
• 3. The reply in his own speech, which followeth. The manner doubtless was full of rage and discontent.

2. The matter of his reply showing what impression the direful sentence of God did make upon him; and that in two dismal effects.

1. Despair, in these expressions, My iniquity is great above forgiving. Or, my evil, viz. of punishment, is great above bearing. Herein may we consider.

1. The subject of the proposition, 〈 in non-Latin alphabet 〉 which word signifieth, both the evil of sin, and eminently of idolatry, and the guilt thence arising. Hos. 4.15. And also the evil of punishment or affliction, but always that which is the fruit of sin, both may be taken in here, but primarily the former.

2. The attribute is here under a double acception also, which the word alloweth. 1. Lifting up, or taking away of sin, that is by forgiveness, so we nave shown the burden of the word. Ver. 7. Ps. 32.1. So it is proper to the subject, sin. 2. Bearing or enduring, so the word doth note also, and if so it be understood, it agreeth with punishment: this variety we must observe; that if sin be meant in the subject, then it is above God's forgiveness, as he apprehendeth; but if of punishment, then it was above Kains strength to bear. Both discover the deep impression of despair; from the inseparable connection of the attribute to the subject. Sin is greater than to be forgiven, & punishment greater than can be borne, so Kain crieth and sinketh. 2. Fear and terror vexing him, from the apprehension of 4 things in the sentence pronounced.

1. Behold thou hast cast me out from the face of the ground. Herein. 1. A note of demonstration, which he expresseth from the clearness of his own sense upon whom the sentence was passed which showeth, that the evidence of it was upon him. 2. The evil here demonstrated, wherein.

1. God's act, thou hast cast me out, or driven me out, execution as well as sentence. 2. Term from whence, from the face of the ground, that is the ground he tilled, his own habitation, not the whole earth for therein he was to wander. 3. The time this day, that is the day of the sentence, God suddenly removed his Tabernacle, and drove him out of his habitation, this terrifieth.

2. The next part of his sentence is, And from thy face shall I be hid. 1. The subject, Kain. 2. The sentence, hiding, turning into darkness, separation, never more to see. 3. Term from whence, God's face, from thy face, that is thy favor and the manifestation of the same. 1. In protection, now God hast cast me from his care, and given me to myself. 2. In acceptance, neither my person nor offering shall ever more be accepted, from his ordinances and from the blessing of them am I hid, in darkness. 3. In respect of hope, I am hid, and never hope to have thy face revealed. Woe is me. This worketh terror.

3. The next cause of fear, And I shall be a fugitive and a vagabond in the earth, that is. 1. Disquieted with terrors within. 2. Unsetled. 3. Roving up and down wrestles.

3. The last impression which raised this terror is, And it shall be, everyone finding me will kill me. This he gathers himself, from the former sentence of being cast out and hid from God's face; 1. The certainty of apprehension, It shall be, 2. The universality of it, Every creature I meet. 3. The severity of vengeance apprehended no less than death, I shall be killed; and so he wanders under infinite deaths apprehended by his guilty conscience.

Note we here
• D. 1. God's sentence upon sinners maketh them sensible: however senseless before.
• D. 2. Wicked souls under sense of wrath do quarrel, with God more.
• D. 3. The revelation of God's wrath on sinners make's them desperate. Ver. 13.
• D. 4. Intolerable do the burdens of vengeance become to sinful persecutors when God awakens their sense of it.
• D. 5. Terrors and afrightments come invincibly upon hypocritical persecutors of the saints.
• D. 6. Mans habitation can give him no shelter, when God curseth it for sin.
• D. 7. It it a terrifying vengeance unto hypocrites to be driven from the face of God.
• D. 8. Sense of God's wrath hunting sinners up and down is terrible.
• D. 9. Hypocritical persecutors, of Kains race, are shut forth from God's protection of Grace.
• D. 10. Terrors of death in every place and from everything possess such sinner. Ver. 14.

The sixth and last head in God's dealings with Kain is the charge when he giveth concerning him, upon his apprehension of death upon every hand.

Ver. 15. And Jehovah said to him, there fore everyone killing Kain, shall be avenged sevenfold, and Jehovah put a sign upon Kain, that none finding him should smite, or slay him. — And the Lord God said unto him, not so, everyone that killeth Kain, shall suffer revenges, &c. Sep. — Vengeance shall be taken of him unto seven generations, And Cald.

This being a special word from God concerning Kain, and his condition, the true scope of it, is of much importance to be known by us. And the rather because it is by several men turned to several purposes. Some carrying it toward a mitigation of the former sentence, others rather to an aggravation of it as to himself, what ever herein of good might be intended unto others. This last is most conlonant to the truth, and to the context; and therefore the interpretation of the words must be suitable hereunto.

It the whole passage occur these particulars. 1. The sovereign ruler, judge and disposer replying to Kains complaint. And Jehovah said unto him. The great Lord manageth all the business against him himself; he gave the sentence, and he giveth charge for execution, and for the circumstances, and manner, how it shall be done to the malefactor. 2, The disposal of him, and charge concerning him, with reference to his fear of being slain. Hereabout are observable,

1. The word which Jehovah giveth out, Therefore everyone killing Kain, shall be avenged seven fold. Wherein these terms. 1. The illative, therefore, which showeth the occasion of this charge, to be Kains mistake of his sentence, when he saith, everyone finding me will kill me, for God had not adjudged him to be killed; but this his own guilty conscience suggested, that it was due from every hand; where upon, God giveth him to know, that he had otherwise determined his execution. 2. The word upon this occasion spoken by God, which is by way of threatening all that shall so pervert the sentence of God given, as to aid him out of his pain. Herein 1. the subject threathed everyone killing Kain; that is any that by violence should take away his life, before the time allotted him. 2. The threatening if self, he shall be avenged seven fold. That is, he shall be far more severely punished than Kain, many strokes of vengeance shall be laid on his back; for so the number seven is put for indefinite. Pro. 26.25. The Cald. reads, to seven generations.

[Quest.] But why should he be exempt from killing who deserved not to live?

1. [Answ.] God's will in punishing is not questionable. 2. His life was a continual death, not any way given him in mercy to himself. Ps. 59.12. 3. It is justly conceived it was likewise for the increase of the world, and serving God's providence in them who were to be borne of him.

[Quest.] Why should his death be punished more than his Brothers?

1. Not that his blood was more precious. 2. [Answ.] It would have been express rebellion against God's own sentence, seeing he would not have him cease. 3. It was to make the sin more terrible in that corrupt age which followed.

2. The work of God in this disposal of Kain. And Jehovah put a sign upon Kain, that none finding him should smite him. Herein we have. 1. God's act, he put a sign upon Kain, that is he marked him out, and fastened some visible note upon him, and legible, and to be understood by such of whom he was afraid.

The great question of curiosity is, what this sign was? And many are the fabulous conceits of Jews and others about it, not worth the naming. In short, it is not here expressed by God's Spirit, and therefore it will be rash to determine. Some piously conceive it was a trembling body from a perplexed soul; but all is conjecture. This only is revealed and certain, that it was such a visible token, that did distinguish him from others, and discover the mind of God concerning him. 2. The end, that none finding him should smite him, that is, to death; doubtless this concerned not only Adam, and that seed of his then living, but those to be born, that in all generations, so long as Kain continued, men might see the mark of a murderer, and first bloody persecutor; and might let him alone to the Vengeance God had determined on him.

Observe we,
• D. 1. Jehovah is the sovereign disposer of the life and death of his very enemies; it hangs upon his word.
• D. 2. Jehovah's word interdicts murder upon murderers.
• D. 3. God hath made the very murder of the wicked odious to man by seven fold vengeance.
• D. 4. Jehovah may exempt persecutors from the stroke of man, but not from his own vengeance.
• D. 5. Interdiction of death to the wicked may be with designed good to others, though not to them.
• D. 6. Outward signals for delay of execution may be vouchsafed to the wicked.
• D. 7. Such signs carry terror to such horrid ones from God.
• D. 8. Mysterious is the Providence of God in continuing and taking away the lives of his saints and of his enemies. That Abel should die & Kain live, & yet Kain be cursed of God, and Abel blessed. V. 14.

The last thing in God's proceedings with Kain is the impartial execution of the sentence,

V. 16. And Kain went out from the face of Jehovah and sat down in the land Nod, to the east of Eden — Cald. same, — from the face of God, and dwelt in the land Nod over against Eden. Sep.

In the whole is declared the execution of the sentence of banishmement upon Kain, and his entrance upon his fugitive estate, and wrestles agitations. In the whole are these terms. 1. The subject of this execution, Kain the murderer. 2. The penalty itself wherein.

1. His motion, And he went out; this was it that God laid on him, that he should be a fugitive, that is, to wander & fly. 2. The term from whence, from the face of Jehovah His banishment and departure hence is the sting of his judgment. The face of Jehovah doth usually note his favor and respect of love unto poor creatures. Ps. 80.3.7.19. This falleth under a double consideration. 2. Of God's invisible favor, wich is given out in the face of Jesus Christ. Ps. 17.11. 2. Cor. 4.6. 2. Of God's visible signal presence in his ordinances, in which sense, God's face and presence is often used. 3. The term where unto of his motion, which is thus expressed, and sat down in the land Nod to the east of Eden. In these, 1. The manner of his approach hither, he sat down, not as if he had ease in this posture, but fixing and abiding. 2. The term itself set out, 1. By the continent the land or earth 2. By the quality of it, it was Nod, from the name Ned a fugitive, where ever he was it was a place of restlesnes, he was never quiet there, he went from God's face, the only rest, unto Nod, that is, the place of trouble, and disturbance, and vexation. 3. By the situtation of it, to the east of Eden. 1. A place distinct from the Church, whence the seeds came to be distinguished, Adam and his family were on one side of Eden, Kain and his on the other. 2. A place remote from pleasure having no comfort by its situation, but aggravation of torment to be excluded the place of pleasure.

It is conceived by some to be a place Nomadus in the desert of Arabia bounding upon Babylon. All is but conjecture, and where Eden or that were after the flood, none can determine.

The Notes hence are these.
• D. 1. God's threatenings of wrath ends in execution of the same.
• D. 2. Banishment from God's favor temporal and eternal is the doom of impenitent persecutors.
• D. 3. Impenitent persecutors sit down nowhere but in the place of trouble, and restlesnes, there they pitch.
• D. 4. Providence hath distinguished the seed malignant from his Church of old.
• D. 5. Pleasure may be on the side of of the wicked, but they never reach it.
• D. 6. Excommunication from God's pleasant face in ordinances, draweth after it all vexation. Ver. 16.

The sixth head of this chap. Is the history of the malignant race issuing from this cursed root, Kain the first bloody persecutor; wherein many observable passages of providence occur. The whole history concerns seven generations from Kain even to the time of the flood. It is concise and therefore much obscurity is in it. It may be divided into two parts

• 1. That which respects five descents. Ver. 17.18.
• 2. That which concern's the two last from Lamech. Ver. 19.24.

The first issue of Kain in his fugitive condition is thus described.

Ver. 17. And Kain knew his Wife, and she conceived and brought forth Chanoch and he was building a city, and called the name of the city according to the name of his son Chanoc. — And she conceiving brought forth Enoch, &c. Sep. — Cald. is to the fame with the Hebr.

Ver. 18. And there was born to Chanoch Yirad, and Yirad begat Mechuiael, and Mechuiael begat Methushael, and Methushael begat Lamech. Cald, to the same. — And to Enoch was born Gaidad, &c. Sep. Maiael, Mathousala, &c.

In this partial description of Kains posterity we have five degrees which will fitly divide this history into so many parts.

1. The first descent frem Kain is thus described. And Kain, &c. Wherein are these particulars.

1. An act of Kain in order to this seed. And Kain knew his wife. The curse formerly passed on him permit's this act, and God taketh course to execute it further by this means, conjugal enjoyments are here under a curse. The phrase of knowing his wife is the savory expression of conjugal benevolence by the Spirit of God. The questions here are, who was his wfie? And when he took her? To which is answered. 1. It must surely be one of Adams daughters; many vain conceits there are, that she was a twin born with him, that her name was Schave, others Calmana: but the scripture is silent of these, therefore no faith can be on them. 2 It is most probable, that he took her in marriage before the murder of his Brother, and that now both are driven out together from the Church; that the seed of these might be distinguished from the seed of the Church.

[Quest.] Were such marriages then lawful? Why also not so now?

[Answ.] 1. God's constitutions from the beginning are to be followed, where God hath-not reversed them. Mat. 19.8.

2. The Lawgiver hath power to make just what he pleaseth, and in the infancy of the world, he so ordered it.

3. Now God hath expressly by Law for bidden it, therefore it is but corruption to strive against it.

2. The issue of that conjugal act, 1. Conception and she conceived, the curse did not hinder that privilege of fruitfulness, 2. Production. And she brought forth Chanoch This was the first son born to Kain. The name the same, with his, who was the holy seed, and walked with God; so other names here occur common to both seeds of Kain and of the Church, so far God ordereth this outward increase under the curse.

2. Kains act after this first son was born to him which is twofold. 1. Edification And he was building a city. Wherein. 1. The work armed at, a city, which doubtless though it were not of that stately fabric, as in after ages of the world were made, which that time could not afford. Yet in it see, what cursed man aimeth at. 1. An earthly place, no heavenly. 2. A place of earthly defense, or delight, where he meant to satisfy himself being driven out of the Church, so at Babel afterward. Gen. 11.3. A place opposite to the Church, therefore the first visible city of the world which should be collected in opposition to the holy seed.

2. The acting about the work. He was building, that is, an endless act as some make it, he was ever building and never finished. Jun. But that he was interrupted by God who made him wander. But be it that he did finish it, yet it no way abated his sentence.

2. Dedication, or Nomination of it. And called the name of the city according to the name of his Chanoch. In this also the curse worketh to give him up to mind his own name, and forget the name of God; A property noted among the cursed seed of the wicked that they call their lands after their own names; and so set up their names against God's. Ps. 49.12.

The second descent is thus laid out, And there was born unto Chanoch Yirad. Here is nothing of note but the name of the second son; the etymology of which with the rest is but forced and uncertain.

The third descent, And Yirad begat Mehuiael. Neither is anything here but the name, which giveth nothing of note, though some make matters of them.

The fourth descent. And Mehuiael begat Methusael. In this also nothing is reported but the name.

The fifth descent. And Methuschael begat Lamech. Thus far the line of Kain to the fifth son of him; more is recorded by the Spirit in the following history, which we shall consider, but here some questions must be satisfied.

[Quest.] Why should the name or seed of the wicked be mentioned at all? Should they not die?

1. It is not to honor them, [Answ.] that here the Spirit records them. 2. It is to show their disposition and works, how they are for earth and earthly habitations. 3. It is not as the record of the Church is made, but short, and bitter to make them odious.

[Quest.] Why should they be fruitful?

[Answ.] 1. To serve God's providence. 2. To aggravate their sin.

Now take the Notes.
• D. 1. Conjugal comforts may stand with God's curse, and serve to execute it.
• D. 2. Fruitfulnes of body may be given to extend the execution of the curse of God upon posterity.
• D. 3. Souls cursed from heaven are apt to seek their satisfaction and security on earth.
• D. 4. The disposition of souls cast out from the Church is to build places against it.
• D. 5. Such whose names are not written in heaven are very laborious to make their names famous on earth.
• D. 6. There hath been a malignant city still set up against the city of God. Ver. 17.
• D. 7. Many generations may issue from the wicked under God's curse.
• D. 8. The memory of all the wicked which God maketh is to make them stink. Ver. 18.

The second branch in describing Kains line concerns the two last issues from Lamech, about whom the Spirit of God noteth something more than of the fore mentioned sons; the whole relation may be branched into three heads.

1. Lamechs marriage. V. 19. 2. Lamechs offspring. V. 20.21.22. 3. Lamechs carriage to his wives. V. 23.24.

1. His marriage is thus reported.

Ver. 19. And Lamech took to himself two wives, the name of the first was Yadah, and the name of the second Tsillah. — Sep. And Cald. to same. Adda, and Sella.

It is of some importance sure, that the Spirit of God maketh such a special relation of this son of Kain beyond all the former, of whose marriage and seed there is no mention.

It may be he was grown eminently great in the world above the rest; it is evident he was eminently wicked; and doubtless the Spirit observeth about him eminent practices of evil, and eminent passages of providences in his issue, Which continued to the flood.

In the present these particular terms occur.

1. The Son whom this history concern's Lamech, the fifth son of Kain. 2. His act reported, he took to himself two wives. 1. The Author, He, Lemech. 2. The end, himself, he terminats this act as well as frameth it. 3. The act itself, he took two wives, that is, violently against God's command, for God gave Adam but one and made the law expressly for one; he had spirit enough and could have made more, but he gave but one to raise an holy seed. This wicked man, a child of Belial will not be subject to God's law, but against God taketh two wives to himself at one time. Behold the first Bigamist.

3. The names of his wives are recorded, the name of the first was Adah, which some think to be given her from her beauty it notes beautiful, the name of the second Tsilla, which notes a shadow; the special reason of their names is but to show their various issues which followeth.

2. Lemechs children or offspring are described.

Ver. 20. And Adah bare Jabal, he was the father of one sitting in a tent, and of cattle, or the Father possessing tent and cattle. — Jobel, he was the father of shepherds dwelling in tents. Sep. — of those who dwell in tents and possess cattle.

Ver. 21. And the name of his brother Jubal, he was the Father of all that handle the harp and organe, — Matter of them who sing with harp and organs. Cald. — That is he, that hath discovered the psaltery and harp.

Ver. 22. And Tsillah also she brought forth Tubal-Kain whetting all workmanship of brass and iron; and the Sister of Tubal-Kain Nagnamah — Thobel, and he was an hammering smith of brass and iron. Sep. 〈 in non-Latin alphabet 〉 . He was the Master of all that have skill to work brass and iron. Cald.

We have here reported Lemechs seed by his two wives. 1. The issue from Adah Ver. 20.21. Wherein note the description of them to be, by their names, and endowments. From her did issue two sons,

1. The elder is thus reported, by his name. And Adah bare Jabal. There is no more here, but the mother, the son, and the birth. 2. By his occupation or endowments, wherein two inventions are attributed to him. 1. Of tent-making: He was the father of the sitter in tents. The father here is the inventor, or Author, of first making tents, such as shepherds use.

2. Of pastorage, or ordering and keeping cattle more exactly by disposing them to herds and flocks, and of cattle by a metonymy. He was the Father or inventor of the art of keeping cattle.

The second son of Adah is described. 1. By his name and relation unto the former, And the name of his Brother was Jubal. This was Lemes second son by Adah. 2. By his occupation, He was the Father of everyone handling the Harp and organ; that is he was the inventor of Musical arts and instruments, here some are named for the rest; all that are either by hand or breath to be sounded.

2. The issue of Tsillah sollwoteh. 1. A son, And Tsillah also, she brought forth Tubal Kain, This beareth his great Grand Fathers name; Tubal-Kain. Whence some conceive the Poets Vulcan was made by corrupt tradition, becaure the same employment is given by them to him. 2, By his occupation is he described, he whet every artifice of brass and iron, that is he held forth more fully the art of making instruments, for plowing, selling wood, and killing sacrifices; which doubtless must be in use in the time of Kain and Abel.

2. A daughter by this wife is mentioned. And the sister of Tubal-Kain Nayamah. There is nothing reported of her, but her name: it is conceived she was eminent for something also (some say for making linen) but that is not expressed. This short relation of a wicked progeny we have thus far. And that is all which the spirit noteth.

[Quest.] It is questioned, whether Shepheardy were not in Abel's time?

[Answ.] Doubtless yea, for he brought of his flock for sacrifice. 2. Abel's time might be extended so far. 3. If not, yet the art was more eminently set out by Jubal, for pitching tents, and separating flocks.

[Quest.] Were not these arts, and endowments good things, how come they upon the family of Kain, who was accursed?

[Answ.] 1. Common gifts may be vouchsafed to the wicked for greater condemnation. 2. They received not these as gifts from God but as self inventions. 3. They used them all to serve the flesh, not to serve God, which was a curse.

Now the Notes.
• D. 1. Polygamie is the fruit of an unclean sinner, taken up by lust against God. Ver. 19.
• D. 1. Wives and offspring may be given to the most wicked in great numbers.
• D. 3. All arts and endowments liberal, and mechanical may be vouchsafed to ungodly and wicked men.
• D. 4. Wicked men may be renowned for external inventions.
• D. 5. All such endowments leave men without grace, & without God.
• D 6. God's curse may and doth work through such providential privileges to the wicked. Ver. 20.21.22.

3. Lemechs carriage to his wives is thus described.

Ver. 23. And Lemech said unto his wives Adah and Tsillah, hear my voice ye wives of Lemech, hearken unto my speech, for I have killed (or may hereafter kill) it man to my wounding, and a young man to my hurt.

Sep. — For I have not slain a man, that I should bear sin for him, neither have I destrojed a youngman, that my seed should be consumed for him. Cald.

Ver. 34. Seeing Kain shall be revenged seven hold, then Lemech, seventy and seven fold. — Because Kain is avenged seventimes, and of Lemech, seventimes seventy, Sep. — For if vengeance be taken of Kain for 7 generations, shall it not be taken of Lemech for 77? Cald.

In this passage we have a further character of the wickedness of a Polygamist; for by the connection of this speech, unto the precedent history of his marriage, the scope of this seemeth to carry some special intimation of a perverse demeanour unto them, whom he doth here bespeak. Moses describe's Lemech here, by way of Apostrophe turning his speech to his wives, wherein. 1. His preface, therein. 1. The speaker Lemech and Lemech said. 2. The hearers, his wives Hadah and Tsillah. 3. The invitation to hear. It is a double call to audience, which note's, his heat of spirit, and violence, with which he is transported; as if he should mean, your ears are open to others, let them listen unto me, if ye be mine. Are ye my wives? Know ye your duty to hear my voice; and hearken to my speech. A proud imperious, harsh preface.

2. The matter of his speech, wherein are two heads. 1. A narration of his act; which is read two ways and therefore is made more obscure. 1. In the time past. and so it is only narrative, what he had done, and unto this the letter is more punctual. For I have slain a man to my wounding, and, a youth to my hurt. In this sense it is a bold confession of some murder, which tended to his hurt and wounding. The fable of the Rabbins about killing Kain his Grand Father, when he was blind, and afterward his Son Tubal-Kain, who led him to this mischief, is ridiculous and wickedly false. They who keep this reading understand it, of some of the Church seed; which Lemech slew though not named. Being persuaded it was some more blood of that time spilled, carried in the expression of Christ, from the blood of Abel, &c. If it be so read, it is boasting in his bloody cruelty. Though it be to my wound or hurt, yet I have done it. 2. it is read by most of our l • tter writers, in the future tense potentialy, such change of tenses being frequent in the Hebr. then it is an intermination or threatening, to this sense, for I may hereafter kill a man, though to my hurt, yea the most youthful and strongest, though with danger of my life, and I will do so, if ye provoke me (which was conceived to be the occasion of this threatening.)

2. A narration of the issue, proudly vented by himself in the abuse of that word which God passed concerning Kain, that none should touch him under seven fold revenge; of which he make's this cursed use. 1. Repeating God's word, seeing God hath spoken, Kain shall be avenged seven times. As if he should say. Kain killed but one, & he was privileged with a seven fold revenge upon any that should hurt him. Thus a wicked wretch urgeth God's word, as if he should approve of murderers, & secure them & takes heart from thence to do wickedly. 2. Inferring his own, then Lemech seventy times seven, that is I shall be secured, though I slaughter such as stand in my way, yea much more then Kain, by multiplying 77 times; thus a wicked wretch hardeneth himself in wickedness, when he perverteth the word of God to his own destruction. As he taxed the God's to be sacrilegious, because they did not presently punish sacrilege. Or to this purpose that he would do as much for his own security as God did for Kains. I will take 77 times vengeance on such as offend me.

Hence we collect.
• D. 1. Polygamie from the first hath brought intestine vexations into families.
• D. 2. A lustful spirit, which will have many wives against God's Law, will be tyrannical to all.
• D. 3. Lust and cruelty are usually Co-inhabitants in the same heart.
• D. 4. Insolent; audacious, and desperate cruelty is in the hearts of lustful men.
• D. 5. God's forbearance of some wicked ones makes others impudent to sin. Ver. 23.
• D. 6. Lust will make men pervert the righteous word of God to their destruction. Ver. 24.

The seventh & last head in this Chap. Is the history of the Churches line, and of the first eminent reformation, in the verses following.

Ver. 25. And Adam knew yet again his wife, and she bare a son, and called his name Scheth because Elohim hath set unto me, one seed for Hebel, for Kain slew him. — Cald. Same. — Eve his wife, & she conceiving brought forth a son, &c. saying, God hath raised unto me another seed for Abel, whom Kain killed. Sep.

Ver. 26. And to Scheth also himself, was born a son and he called his name Enosch. Then was it begun to call on the name of Jehovah. — He hoped to call on the name of the Lord God. Sep. — Then the sons of men began to pray in the name of the Lord. Cald.

In which narrative, these particulars occur to note.

1. A special relation of another eminent seed of Adam, Ver. 25.

2. A report of a second descent from this eminent seed of Adam, to Scheth, &c.

3. An intimation of the state of religion in the Church at that time.

In the former these things are obvious. 1. The means of this seed described, And Adam knew his wife yet again, or further. It is the expression of the Spirit, to note conjugal enjoyment, whereby God was pleased to propagate mankind, and especially his Church among them. But here one term moveth a question, when it is said yet again, or further; unto what doth this relate? To that time of the birth of Abel, or to any other? Doubtless to the last birth, that was from the death of Abel: for it is safely presumed that Adam had other sons and daughters after the birth of Abel and before Scheth, though not here named; many circumstances clear that; but doubtless upon the death of Abel, the parents were not a little cast down and troubled, which for some time did keep them apart; and some time of grief being over, God now brings them together again, for bringing forth an eminent seed.

2. The birth is mentioned, and she bare a son, that is, in the due account of time following, after conception, bearing, and bring forth.

3. The nomination of him, which is given to the mother, but doubtless by the Fathers direction, and God's over-ruling providence, and she called his name Scheth. This son was born to Adam, in his 130th year, and the next after that sad blow upon Abel, as is to be gathered, therefore probably not long after his death. This nomination carrieth something in it.

4. The reason of this name, For Elohim hath set to me one seed for Hebel, because Kain slew him. Herein. 1. The reason or the name, a gracious act of God to her. 1. The author Elohim, the mighty God, 2. Act, hath set, or firmly placed, or established, note's firm, and solid, and unmoovable work. 3. Object. One seed. By seed is doubtless the on, by the numeral term one, is signified an eminent one, even by whom he promised seed, should be brought forth. Luk. 3.38. It was not therefore another common son, as she had many. Gen. 5.4. But a most excellent one. 4. The specification of it, by that in whose stead he was set and that for Hebel, who had a precious report with God, and was the glory of his age for grace. This then was a seed to match and supply him. 5. The reason of this supply. Because Kain had killed him. This recognition is a brand on Kain, but an honor upon Hebel, he was the first Martyr, or witness to the free grace of God, for which his brother took him away. But he being gone, God will not have his Church die with him, therefore he set's one seed, that shall abide and build his Church.

2. The relation of the next descent from Scheth followeth. Wherein. 1. The birth. And to Scheth himself, or to him also was born a son. This is noted afterward, C. 5. 6. To be in the 105th year of Scheth, and 235th of Adam. 2. The nomination of him, he called his name Enoch. Here is no reason of this name added, by the Spirit, it note's a weak, frail and miserable man, of such God beginneth the best frame of his Church, but that is not expressed here, as God speaketh of other names. 3. The last thing here is the history in brief of the state of the Church at this time, Then began men, or was it begun to call upon the name of Jehovah.

1. The time here is pointed. Then, that is, when Scheth was thus set up of God, & his family increased; This point of time is not to be slighted, it imports before some strange evil and remissenes in the matters of God, which doubtless was brought about by the wickedness of the Kainite family, and their corruptions.

2. The work wherein. 1. The degree of it, A beginning. It was begun or men began; the variety of this signification of this word hath made some difference in reading; some taking it from Chalal, which sometimes signifieth to profane, read it, men profaned to call; and to this sense some of the Rabbin's read. But considering this is the line of the Church, and that the history sets them in opposition unto Kains family, it must not be here so understood, as if they did profanely call on God. Others more rightly take it, as signifying to begin, The 70 seem to take it from another word, to hope and so read, He hoped to call. But it is more natural to the word and scope here, they began, or men began.

[Quest.] But was this the beginning of religion, did not Adam and Abel pray before?

[Answ.] Yea doubtless; but 1. more privately as some say. 2 I conceive this beginning was not of the work properly, but of the Reformation of the worship, which was corrupted by Kain. &c.

2. The work itself, to call on the name of Jehovah, the Cald. to pray, doubtless this is a synecdochicall expression, noting the whole business of religion, both declaring the name of Jehovah, praising of it & praying to it. And this was the work of the Church; while Kain and his, mind earthly things.

The Notes from hence.
• D. 1. Sad strokes upon the saints in taking them a way may well interdict the lawful comforts of God's servants.
• D. 2. There is a time fit to break off sad recluses, and wailings for saints departed. So it was here.
• D. 3. Sin cannot hinder the faithfulness of God from making good the promised fruit of the womb.
• D. 4. Names on men sometimes are as prophesies and doctrines to God's Church.
• D. 5. God hath set firmly his Church to be and grow, and none shall let it.
• D. 6. Succession of saints is the reviving of dead Martyrs. Scheth is Abel.
• D. 7. Persecutors bloody execution of saints, make's God to multiply them. Sanguis Martyrum est semen Ecclesiae. V. 25.
• D. 8. Some special one seed hath God given sometimes to typify Christ the promised seed.
• D. 9 God will have his Church propagated in the same natural way with the world.
• D. 10. The chiefest in the church may deem themselves poor weak creatures. All it but Enosch.
• D. 11. God hath hit stated time of renewing his worship where it hath decayed.
• D. 12. The Churches care is taken up in worshipping God not in matters of the world.
• D. 13. The Churches worship is in pure duty to God not in vain shows.
• D. 14. The name of Jehovah must terminate all the worship of God's Church. V. 26.

CHAP. V.

The summary contents of this Chapter is a Narrative Genealogicall, and Chronologicall concerning the line and state of the Church from Adam unto the stood. The scope of it is to make out the special Providence of God toward his Church for the space of all those years, in contradistinction unto the Kainits families, and generations of the wicked.

It giveth only the direct line (without mentioning the Collateral, which was manifold) enough to draw out the line of Christ the promised seed so far, which is the main matter of use intended in it. As Luke makes it, Luk. Chap. 3.

The parts of the Chapter general are three.

1. The title, this is, &c. 2. The brief history of man's creation repeated. Ver. 1.2.3. The special Narrative of the descents. Ver. 3, &c. The two former are thus set down.

Ver. 1. This is the book of the generations of Adam; in the day when Elohim created Adam, in the likeness of Elohim he made him. — This is the book of the generation of men, in which day God made, &c. Sep. — Cald. Same with Hebr.

Ver. 2. Male and femal the created them, and blessed them, and called the name of them Adam in the day of their being created. — Cald. Same — Named his name Adam, &c. Sep.

1. The title of this Chapter showeth its contents. The terms carry no difficulty in them. 1. The subject here is in the relation, This, that is, This scripture, or chapter here recorded. 2. The attribute, the book, so it nose's a writing compiled of several leaves, a catalogue, a register or record, it cometh from a word signifying to number. 3. The specification of this attribute, Of the generations of Adam. This word generation, sometimes noteth, the succession of descents from the same stock. So it is. Matt. 1.1. Somtimes it carrieth in it not only the progeny descended, but the events and conditions proper to the same. Gen. 2.4. And. 6.9. Prov. 27.1. It may very well import both here. Here being joined with the genitive of the efficient, it must be understood actively, that is, the record of those succeeding children, seed, and their conditions, which Adam begat, or brought forth; This name is usually understood of the man, but no prejudice can be, if it be of the woman also; as afterward it is given.

[Quest.] But doth this express all the line of Adam, as an entire genealogy?

[Answ.] Surely no: for it is evident he had many sons and daughters, who are not here named; this therefore must be restrained to the line wherein the Church was propagated, which the spirit thought suff • cient to reveal for edification.

2. The brief of man's creation is repeated. Wherein is laid forth the state of creation in respect.

1. Of the main discriminating property of this creature from all the rest; in which description. 1. The time is touched, In the day of Elohims creating Adam, that is, in the sixth day when God created Adam. 2. The excellent specificating property is declared, in the Image of Elohim he made him. That was not a dead image, as of Caesar upon his money, no such can be of God. But a living, active form, which made man know God aright, will what he willed, &c. A rectitude conformed to God's will, as before it hath been opened; this goodness of God is repeated to his glory and man's shame.

2. The sexes are declared, male and Female he created them. Gen. 1.27. That is, in such a state as from them should issue the generations, of men, unto which both sexes must concur.

3. The blessing is recorded, which is spoken of Gen. 1.28. 〈 in non-Latin alphabet 〉 The sum of that, was much good superadded to their being. 1. In propagation, 2. In dominion, 3. In allowance of all necessaries abundantly for life, &c. No cause had man to sin against this God.

4, The naming of them. And he called the name of them Adam in the day of their being created, The name, though sometimes proper to the husband, yet here is common to man and woman.

The Jewish fables, that it is the name of a man only who hath a wife, and so of a woman who hath an husband, is too vain to touch upon.

Now take the Notes from hence.
• D. 1. Providence hath made a sufficient Register of the Churches rise and growth and state, for faith, not for curiosity.
• D. 2. Genealogies of the Church revealed by God ought to be known and believed by men.
• D. 3. God's will is made out, that his Church was to be propagated by generation, not creation.
• D. 4. The generations of the Church, were ordered to be from Adam fallen, that grace might appear.
• D. 5. The record of man's creation in God's Image it necessary to be studied by man in his fall. Its God's glory, Ver. 1.
• D. 6. Sexes in mankind God hath made necessary for the generations of his Church.
• D. 7. God's blessing make's man only fruitful to propagat his Church.
• D. 8. One nature and name hath God given to both sexes of man; that they might learn their union in conjugal estate.
• D. 9. In the day of Creation, or in their best estate Man and woman were Adam. That is, dust. Ver. 2.

1. The third general of the chapter is a narrative often descents from Adam, and the propagation of the Church from the creation to the flood, which will divide itself into 10 portions.

1. Ths History of Adam for his time.

Ver. 3. And Adam lived 30 and 100 years and begat in his likeness, in his image, and called his name Scheth. — Cald. same. Son must be supplied. — Adam lived 230. Years &c. Sep. a mistake.

Ver. 4. And there were days to Adam after he begat Scheth 800 years, and he begat sons and daughters — Seven hundred years &c. Sep. Cald. same with Heb.

Ver. 5. And all the days of Adam which he lived, were 900 years, and 30 years and he died Sep. And Cald. same.

In this narrative of Adams course, for passages are remarkable, 1. The time of his life before Scheth. 2. The time after Scheth was born. 3. The sum of all his years. 4. His conclusion.

1. In the first head, these particulars occur. 1. The number of his forepast years. And Adam lived, 30 and 100 years; the Hebr so number years from the less to greater, no other father can be reckoned of Adam but God himself, he the first man created, with whom begin's the history of the world, the years were Solary, as long as we enjoy, however some have labored to make this history vain by faigning years for months, the constant distinction of the words which signify Year and month by the Spirit of God will teach us what Moses meaneth by years in this place, and besides this the description of years about the time of the flood, which questionless upon the same account as here, will clear the expression, to not Solary years. The right acception of this is needful to take a true chronology, which the Spirit is pleased to give us.

2. The birth of Scheth at the end of those years, wherein is declared, 1. His production he begat, nothing else is in the original, but the act, yet by what followeth, a son must be added, he begat a son, such defects are usual, where the supply is carried evidently in the context. As 1. Chro. 18.6. David put in Syria. That is, a garrison though not expressed, for that was proper to keep footing in the enemies country. 2. Sam. 8.6.

2. His condition, Adam begat him in his likeness, in his image. The very same words which God useth to express the condition of man's creation, it was in the image and likeness of God. But here it refer's to Adam, he begets a son in his own likeness and image, not only in substantials of nature, but in the accidental corruption; for as God's image was rectitude to his will, so Adams image being fallen, was Lust, corruption, and perverseness against God. 3. His nomination, And called his name Scheth. Here the Father name's him, in the former chapter, it was the mothers act, but doubtless guided by her husband, The reason of this name was touched before.

2. The calculation of Adams time after this. 1. The number of his year. And there was days to Adam after he begat Scheth, 800 years. These are to be accounted proper solary years, and by them is begun the true Chronology of the world which Pagan histories knew not. 2. One special end of his long continuance, which was, And he begat sons and daughters; Doubtless providence did so continue for the increase of the world; whence also the age of Chauvah may be guessed, though the time of her exspiring be not mentioned, she being mother of all these, as Adam father.

3. The summme of all his time. And all the days of Adam which he lived were 900 years and 30 years. So that he continued to the 800 ^th year of Scheth, to the 695 ^th year of Enoch, to the 650 year of Kenan to the 505th of Mahaleel, to the 470 ^th of Jared to the 308 ^th of H • noch, (whom he saw not translated, but died 57 years before,) to the 243 of Methuselah, and to the 58 ^th of Lamech, 726 years before the flood. So that nine generations of these ten he saw, and doubtless all this while, taught his seed the ways of God, what state that was in innocence, what misery came in by his transgression, what remedy was to be expected in the promised seed; so God kept him to be a sufficient witness of his dealings from the very first unto the world for their due conviction, and after him, continued of the seed of his Church to glorify him.

4. His conclusion is here declared, and he died, this catastrophe of all these aged patriarchs, which shuts up the longest time, must be meant of bodily expiration; their bodies returned unto the dust, and their spirits unto God, who gave them, only this came on them, as a fruit of sin, yet as overcome by the promised seed, and as a step to the resurrection.

The Notes hence are.
• D. 1. The spirit of God hath taken care to give a sufficient chronology unto the Church from the first.
• D. 2. Some distance of time may be in delaying the reforming seed of the Church, but it shall come.
• D. 3. Sinful Adam beget's his seed in his full image sinful as himself.
• D. 4. Grace can make a sinful seed of man to be a settled Church-reformer. Ver. 4.
• D. 5. Providence gave out large progenies, and long time, to the first fathers.
• D. 6. The Spirit willingly hath silenced the history of all the first times but of the Church.
• D. 7. God's pleasure hath been to give the world a full witness of his creation, &c. by Adam. Ver. 4.
• D. 8. Death though overcome by Christ shutteth up the time of the greatest saints below, in way to a resurrection. So far Providence hath ordained. It is good so to die. Ver. 5.

The second part of this narrative of the Churches line concerneth the second Patriarch Scheth, of whom it is thus written.

Ver. 6. And Scheth lived five years, and 100 years, and begat Eenosh. — Cald. same. — Seth lived 205 years &c. Sep.

Ver. 7. And Schet lived after he begat Enosch seven years, and 800 years, and begat sons and daughters. — Cald. same. — 700 and 7 years. Sep. mendose, but this makes the full number, with that before.

Ver. 8. And all the days of Scheth were twelve years, and 900 year, and he died. Sep. and Cald. same.

Herein may be taken to observation these periods. 1. From Scheths birth to the next seed wherein the line of the Church is continued wherein. 1. The number of years. And Scheth lived five years, and 100 year, in 235 ^th of Adam. 2 The seed produced he begat Enoch. This was the seed of the Churches line, but not to be conceived to be the first born of Scheth, as neither he was of Adam.

2. The term of life after, wherein. 1. The number of year. And Scheth lived after. &c. 807 years. 2. His race indefinitely spoken of, and begat sons and daughters. The number not named, nor his wife of whom, though some are so bold as so say, her name was Hazura.

3. The final sum of his days, 1. The number. And all the days of Scheth were 12 year and 900 year. 2. The conclusion, and he died. He lived less than Adam in the whole. 18 year, he survived Adam 112. His death is to be understood as before, as the fruit of sin, and yet as hopeful in the Church toward a resurrection. It may be demand • d.

[Quest.] Why is there no more mention of Scheths acts?

[Answ.] It is the pleasure of God's Spirit to be silent, yet enough was touched before, that he was a sure, and firm restorer of religion instead of Hebel.

The Notes here are.
• D. 1. Succession of God's witnesses in his Church is the Constitution of his Providence,
• D. 2. The distance and end of them on earth are surely determined by the Lord; yet death hath its peculiar consideration in the Church, they die not like other men, Ver. 6.7.8.

The third portion concerneth Enoch, the third from Adam, of whom thus.

Ver. 9. And Enoch lived 90 year and begat Keinam. Cal. same— 190. Sep.

Ver. 10. And Enoch lived after he begat Keinam, 15 year, and 800 year and he begat Sons and daughters. Cal. Same. — 715 Sep.

Ver. 11. And all the days of Enoch were five years, and 900 year, and he died. Sep. and Cald. Same.

Three periods may be observed in this Patriarch as in the former. No difference starts but in the number of his years. As to his name though it note a miserable man, yet it is not observed by the spirit, that the reason of his name was from thence; yet good use may be of it. This fourth seed was born. 195 ^th year of Scheth, the grand Father, in the 325 ^th of Adam the great-grand Father. Enoch lived less years than his Father 7. He survived his Father 98 year. He lived to the 161 of Lamech, 84 of Noah. 156 before the flood.

• D. 1. Miserable poor creatures may the seed of the Church be in the world. Worms, and no men.
• D. 2. Death puts an end to their misery and lets them into joy. Ver. 9.10.11.

The fourth history is as brief of the fourth Patriarch.

Ver. 12. And Keinan lived 70 years, and begat Mahalalel. — Cald. same. — 170. Sep.

Ver. 13. And Keinan lived after he begat Mahalalel, 40 year, and 800 year, and begat sons and daughters. — Cald. Same. — 740 year. Sep.

Ver. 14. And all the days of Keinan, were 10 years, and 900 year, and he died, — Sep. and Cald. Same.

The same periods of time occcurre here in the history of this Patriarch. His name also signifieth lamentation. He lived in whole, five year longer than Enosch, he survived him, 95 year, he lived, to the 909 of Noah 1235. Of the world.

• D. 1. Lamentable may be the state of God's Church.
• D. 2. The Church groweth under such state, and in time that endeth. Ver. 12.13.14.

The fifth from Adam Mahalalel is the next.

Ver. 15. And Mahalalel lived, 5 years and 60 year and begat Jared, — Cald. same. — 165. Sep.

Ver. 16. And Mahalalel lived after he begat Jared, 30 year, and 800 year, and begat sons and daughters — Cald. same. — 730. Sep.

Ver. 17. And all the days of Mahalalel were 5, and 90 year, and 800 year, and he died.

The same periods are remarkable here, the name of this sounds the praise of God.

He begat his son Anno. 65 of his own, of Keinan 135, of Enoch 235, of Scheth 330, of Adam 460, He lived less in number of years than his Father, 15. He survived him. 55 year. He died. 234 of Noah. 1290. An. Mundi.

• D. 1. Some times of praise to God may succeed in the Church on earth.
• D. 2. All earthly praise must have its end below. Ver. 15.16.17.

The sixth portion describe's the sixth from Adam.

Ver. 18. And Jared lived 2 and 60 year, and 100 year, and begat Chanoch. — Sep. and Cald. Same.

Ver. 19. And Jared lived after he begat Chanoch, 800 year, and begat sons and daughters — Sep. and Cald. Same.

Ver. 20. And all the days of Jared were 2 and 60 year, and 900 year, and he died — Sep and Cald. same.

The same distinctions of time are observable about this Patriarch. He survived his Father 132 years. The number of his years were, 67 more than his Father. He lived to the 306 of Noah, 234 year before the flood. His name some derive from a word signifying dominion. These notes may arise from that conjecture.

• D. 1. The Church seed may be in dominion sometime here below. Jarad from Radah.
• D. 2. The dominion of the Church below hath its period. Ver. 18.19.20.

The seventh part of this history of the line of the Church concerneth the seventh from Adam Chanoch of whom it is thus written.

Ver. 21. And Chanoch lived five and sixty year and begat Methuschalach. — Cald. Same — 165, Sep.

Ver. 22. And Chanoch walked earnestly with the Elohim: after he begat Methuschalach 300 year, and begat sons and daughters. — And Chanoch walked in the fear of God, &c. Cald. And Enoch pleased God, and Enoch lived after he begat Methusalach 200 years, &c. Sep.

Ver. 23. And all the days of Chanoch were 5 and 60 year and 300 year. Sep. and Cald. to same. 365.

Ver. 24. And Chanoch walked earnestly with the Elohim, and he was not, because Elohom took him. — And Enoch pleased God, and he was not found, because God had translated him. Sep. — And Chanoch walked in the fear of God, and appeared not, neither also did God kill him. Cald.

In this narrative occur these particulars.

1. The period of time unto this eminent seed, wherein. 1. The number of years, And Chanoc lived five and sixty year. 2. The issue, and begat Methuschalach.

2. The period of time after the birth of this seed. He was alter he begat Methuschalach 300 years and begat sons and daughters. Wherein we have. 1. The manner of his life, and Chanoc walked with God. Of which we shall speak hereafter. 2. The number of years. After be begat Methushalach 300 years. 3. The progeny added, and begat sons and daughters.

3. The term of his life on earth. And all the days of Chanoc were five and sixty year, and 300 year. So long he conversed among men.

4. The course or manner of his life is recorded, and chanoc walked vehemently or continually with God. The verb in the conjugation Hithpael, note's so much, and the notable mark which the Spirit of • od hath put upon Chanoc, teacheth a more than ordinary walking with God. In which these particulars are eminently observable.

1. The kind of his life expressed in the term or scope of it. God, it was with God, or to God, that is, a life from God the principle, unto God the Lord and end of it, and by God, as the mediator and rule of it, for so the Apostle writes it, by faith Enoch had a testimony that he pleased God, which must be, by believing in him, in whom God is only well pleased. So that this was the life of Christ in faith and holiness called here a walking with God. Hebr 11.5. Pleased. Sep.

2. The reality of life in the motion, or operation of it, he walked, it was no sedentary or speculative life, but a moving, walking, working life. It is an usual phrase to set forth the life of God. To walk before God. Gen. 17.1. To walk in his law. Ex. 15.16. It notes. 1. Reality of life which giveth action, 2. Progress or growth in walking. 3. Profess • on of it in his way. In fear of God. Cald.

3. The eminency of intention, noted both by the conjugation, which notes a repeated act, with more violence, and by the doubling of the testimony, he walked with God.

And again, He walked with God, which doubtless teacheth, that he Eminently, and zealously and more powerfully bestirred himself for God than others of the holy Patriarchs. So the Spirit witnesseth, That Enoch the seventh from Adam, witnessed more against sin, and prophesied saying. The Lord cometh &c. Jud: v. 14.15. He was Eminent in exercise of Faith, of the duties of his calling, of conversation in Holiness. It is observable the opposition of this to Chanoc the third from Adam, his name is upon Earthly titles and fabrics, but this hath his name only with God. He did the work of God, and walked with him in a full Spirit and all his might. 4. The Continuance of this manner of life, it was so long as he had continuance on Earth, after the time of his Calling; he began his course and ended it with God while he was below; This crowned his walking with God, even Perseverance. 5. The Conclusion of his time on Earth, wherein 1. The manner of it, He was not, that is, he vanished, and ceased to be here below, but not by death for then Moses, would have said of him as of the rest, he died, but here he saith, He was not, or he disappeared, he conversed not any longer among those holy Patriarchs on Earth; but having finished his Testimony, he was not found. It is a gross fable that God should take him, because he was given to lust, as some Jews imagine, and it seemeth to be favored. Wisd. 4.11 And no less a groundless conjecture, that the Patriarchs should think him to be slain by some of the Kainits, Enemies to the Church; for the reason of his disappearing followeth. 2. The ground of his not being any longer here below, — He was not, because God took h • m — Translated him, saith the Apostle • with the Sept. — Neither would the Lord stay him. So the Cald. Doubtless this was God's miraculous art, exempting him from the common lot or the rest, changing him in a moment, and assuming or taking him to himself, as he did Elijah in the Law, and Christ in the Gospel. It is foolish to say God took him by death. Miraculous was this act of grace. His translation was Anno mundi 987, before the flood 669. Why God should make this saint more eminent in respect of his change than Adam, or any other of those Patriarchs, no reason can be given but the free grace of God, who giveth what he pleaseth; when he pleaseth and to whom he pleaseth; who also hath revealed that in all times some special witnesses are needful.

Learn hence.
• D. 1. God of his own will hath chosen some eminent witnesses to bear out his name in all ages Enoch, Elijah and CHRIST.
• D. 2. God alone is the term and scope of life to gracious saints.
• D. 3. Eminent conversation with God becometh them who are eminent witnesses to him.
• D. 4. Exact walking with god must discover the life that is from him.
• D. 5. Holy walking with God, as it must be by faith, so it is pleasing to him.
• D. 6. True life of God and conversation with him always carrieth perseverance with it.
• D. 7. Marriage it no hindrance in itself to the highest measure of grace. Ver. 21.22.
• D. 8. The highest measure of grace is not to be perfected here below.
• D. 9. There is a state of life for saints, when men cease to be here. Souls are immortal.
• D. 10. God will take and crown those souls that walk with him. Ver. 24.

The History of Methushalach the eight from Adam now followeth.

The name of this Patriarch seemeth to be Prophetical to some. It signifieth, He died and the emission, or dart then came, viz the flood, which was the year of his death Or it may be the sending out of death, which is conceived Enoch foretold to come in the flood after this son.

The history relates nothing of him, but the usual periods of time.

1. The space of years before the next seed of the Church. 187 year. Ver. 25. And Methushelach lived seven, and eighty year, and an hundred year and begat Lemech. — Cald. same. — 167. Sept.

2. The remainder of his time, ver. 26. And Methushelach lived after he begat Lemech two and eighty year, and seven hundred year and begat sons and daughters. — Cald. same. — 802. year Sept.

3. The sum of all his time and his conclusion, ver. 27. And all the days of Methushelach were nine and sixty year, and nine hundred year, and he died — Sep. and Cald. same.

These Notes may be from this longest liver.
• D. 1. God sometimes may Prophesy of vengeance unto his enemies in the very names of his servants. So in Zerubbabel, &c.
• D. 2. The longest life on earth will not perfect man, it will cease and yield to change. The 1000 year is short of perfection.

9. The history of the ninth from Adam carrieth in it more and is thus related. — Ver. 28. And Lemech lived two, and eighty year, and an hundred year, and begat a son. — Cald. same. — 180 year. Sep. — V. 29. And he called his name Noah, saying, this shall comfort us from our work, and from the grief of our hands from the ground which Jehovah cursed. — Cald. same. — 〈 in non-Latin alphabet 〉 — Sept. — Ver. 30. And Lemech lived after he begat Noah five and ninety year, and five hundred year and begat sons and daughters. — Cald. same. — 565 year. Sep. But falsely. Ver. 31. And all the days of Lemech were, seven and seventy year, and seven hundred year, and he died. — Cald. same. — 753. year. Sept.

In this narrative are observable these particulars. 1. The space of time between Lemechs first being and the next eminent seed of the Church, wherein we have, 1. The number of years, 182. 2. The issue he begat a son. 2. The nomination of this son, wherein we have, 1. The imposition of the name, — And he called his name Noah. 1. Imponens, the Father, doubtless not without the instinct of God's Spirit, forasmuch as we see the event sure aimed at by it. Therefore it is strange to think that Lemech was deceived, as Chavah concerning Kain. It is a groundless conjecture that Lemech should think this son to be the Messiah; as Luther. 2. The name imposed signifieth rest, Noah. And although the word which giveth the reason of it signify comfort Nacham, yet no necessity it should be derived from that word, but it is sufficient that by comfort rest is given. 3. The reason of the name. — Saying, this shall comfort us from our works, wherein, 1. The subject prophesied of, Noah the son of Lemech. 2. The good prophesied by him, which is Comfort, now this Noah is said to bring in Typically as repesenting Christ, or initially, for in his days God performed something of the comfort here spoken of. Gen. 8.21. And by that means brings in rest in some measure to the Church. 3. The sad conditions against which this comfort is promised in this seed. 1. Against their works. such were doubtless the hard travails and burdensome labors unto which the first sin had subjected them. This son is prophesied typically to bring in some remission and ease against such sore travails. 2. Against the grief of their hands. — This is an aggravation to the bitterness of those afflictions which sin had brought upon them. So sweat and weariness are great sorrows, or, concerning these, he shall give us more rest, he typically setting out the Mediator, who was to give rest indeed, and sanctify all labors to make us more partakers of God's holiness, by which comes true rest. So we read God smelt a savor of rest in Noachs offering. 3. Against the curse which was the cause of bitterness in both the former, God laying that upon the earth for man's sake, — Under which curse the whole state of misery below in man's destitution is certainly carried; of the redress whereof Noah was not only a type in figuring Christ, but in his time God renewed his covenant of grace and made a further initial discovery of his grace unto the Church at that time. Fourthly, the space of Lemechs life afterward with his progeny, He lived after he begat Noah 595 years, and begat sons and daughters. Fifthly. The sun of all, and his conclusion, all his days were 777 years, and then he died, that is, in the Faith, as the other eminent members of the Church; Anno. M. 1651. 5 year before the flood.

These Notes.
• D. 1. Outward names may be the same to the righteous and the wicked; so it was to this seed, and that Digamist of Kains family. Ch. 4.18. Ver. 28.
• D. 2. God hath set times for eminent refreshings to his Church. Act. 3.
• D. 3. God makes the names of his seed prophetical of the peace of his Church.
• D. 4 The first times before the flood had real and typical discoveries of God's rest in Christ.
• D. 5. The rest, in Christ only, being seen, can give comfort against God's curse in temporal and spiritual things. So it was here in the type.
• D. 6. Faith must fetch out the comforts of Christ both before and after his coming. So Lemech, This shall comfort us. He speaks in faith. Ver. 29.
• D. 7. The holy Patriarch had a numerous progeny, not all eminent in the Church. Ver. 30.
• D. 8. Souls may foresee the comforts of the Church, and yet die before the accomplishment of them. So Lemech. Heb. 11. ult. Ver. 31.

The history of the tenth from Adam is continued from the last verse of this Chapter to the close of the ninth Chapter of this book, wherein many memorable passages are related of God's providence in the acts of justice and of grace, which we shall take notice of in passing over this narrative.

All recorded in this Chapter is in the last verse. Ver. 32. And Noah was the son of five hundred year, and Noah begat Shem Cham. and Jepheth. — Cald. same. — And Noah begat three sons, &c. Sept. In this is related only, 1. The age of Noah to the springing of his Family, — He was the son of 500 year, that is, before this progeny was, which were preserved with him in the Ark. That Noah abstained all this while from marriage is a groundless conjecture, or whether he might have any Children before is uncertain, the scripture is silent, and therefore is it rash to determine; only so old he was, a son of 500 year, that is current; as the son of a year with the Hebrews is of the first year current. 2. His Progeny, — And Noah begat Shem Cham and Jepheth.

Two things are here considerable. 1. The act of Noah, he begat, which is questioned how to be understood, whether of time past, as if he had begotten them all already, which cannot be by what is revealed: or of time present, which is more than probable that he began to beget and had one of them that year, or of time to come, from that time he begat afterward, which must be meant of Shem, and Cham.

2. The order of these sons, Shem is here named first, &c. The question is whether he were the first born; which the Scripture afterward declareth he was not, for Jepheth is said to he the elder, Gen. 10, 21. Again it is evident that Shem was born in the 502 ^d year of Noah, for he was of 100 years when he begat Arphaxad, two year after the flood, Gen, 11.10. Jepheth therefore must be begotten first, in the 500 year of Noah, Shem the second; and Chame third, Gen. 9.24. So that the method here in naming is not natural as they were born, but personal, Shem being first for dignity, because God made him the Eminent Father of his succeeding Church. It is certain they were all grown up and married before the flood; for they went and their wives into the Ark. Gen. 7.13.

Note.
• D. 1. A stated and full time of warning doth God vouchsafe to his, of his judgments to come on the world. So the 500 ^th year of Noah is here mentioned.
• D. 2. The time is stated by God of bringing forth souls either to common; or special Salvation.
• D. 3. God accounts not of any, as man accounts upon outward privilege; he is no respecter of persons.
• D. 4. To whom God giveth preeminence, with him it must stand. So with Shem.
• D. 5. It is a blessing upon the holiest to have families, and progeny.
• D. 6. The Scripture record of persons is not always natural, as menare born, but gratuitous to whom God vouchsafeth; as Jacob also before Esau: sometimes historical, to a further narrative. Ver. 32.

CAHP. VI.

HItherto in the whole fifth Chapter is finished the digression, which Moses made to set down the line of the Church from Adam to Noah from the creation to the flood. Which genealogy could not well be spared, it helping much to understand in what times the ev • nts following in the history were extant. The beginning of this sixth Chapter, seemeth fitly to be joined to the end of the fowrth, it giving the narrative of the sad Apostasy of the Churches seed, after Scheth was set as a reformer, even from his time and forward unto Noachs time, when wickedness was so much expatiated, and piety confined within one family.

In this whole Chapter these general heads occur.

1. The state of Apostasy of many in the Church, from that state of faith and holiness renewed by Scheth which was the provoking cause of the flood; from ver. 1, to the end of ver. 8, where the Hebrews cut of the first paragraph or lecture of the Law.

2. The state of the true Church in that time, from ver. 9. to the end of this, and in the following Chapters to the end of the ninth.

In the former general are observable.

First, the occasion of this Apostasy Ver. 1, 2.

Secondly God's resolution hereupon previous. Ver. 3.

Thirdly, the state of Apostates itself, set out 1. By the character of the men Ver. 4. 2. By the observation of God. Ver. 5. 3. By God's turning his respect. Ver. 6. 4. By God's resolution for vengeance. Ver. 7.

Fourthly, an exception of one in whom the Church was preserved. Ver. 8. First, the occasion of this Apostasy is thus given Ver. 1. And it was when Adam began to multiply upon the face of the ground and daughters were born unto them:. — sons of men began, &c. Cald. — And it came to pass when men began to be many upon the Earth, &c. Sept. — Ver. 2. And the sons of Elohim saw the daughters of Adam that they where good (in form) and they took to themselves wives of all which they chose: — Sons of God seeing, &c. Sep. — And the Sons of the Princes saw, &c. Cal. the occasion of this great Apostasy as is here expressed, was the marriage of the Churches seed, such as are called the Sons of God, with the wicked idolatrous daughters of the world. In which passage these particulars are obvious. 1. The term of connection, and continuation of the history unto that mentioned in the close of the fourth Chapter. And it was, or came to pass, — which immediately connected unto that memorable record of Scheths time (that then men began to call upon the name of Jehovah, or to mind truly the things of God) this must be the meaning, and then upon this, when men began to multiply in the Church, did the mystery of iniquity work, by the means afterward expressed to make this great Apostasy from pure religion set up by Scheth. 2. The events supposed in this history as previous & occasional to the following evil. First. When Adam or men began to multiply upon the face of the ground, — Wherein note.

1. The time hinted when they began, viz from the days of Scheth.

2. The subjects spoken of, Adam as being now a common name to all his seed, and in special, noting the seed of Kain who were out of the Church. So Adam, is taken in opposition to the sons of God, in this place. Sons of men Cal. — Men Sep. 3. The effect concerning them, they were multiplied, so was their ambition to exceed the Church in number, therefore took they more wives as Lemech did. 2ly & daughters were born unto them, — Here note 1. The subject of whom it is spoken, daughers, these became nets and snares to destroy souls. 2. The subject to whom, to them, viz the Cainite Family, who never look to the education of their daughters in the fear of God; like Fathers, like children. — 3. Their production, they were born, and came out into the world under God's providence, to be such temptations unto the Churches Seed. 3 ^lie The first fall of the sons of the Church toward that great Apostasy which vexed God's Spirit: wherein are discovered two great evils.

1. The lust of the eye, and the Sons of God then saw the daughters of men, that they were fair, good, that is, of countenance Gen. 24.16. — wherein, 1. The subject falling, the Sons of God, which doubtless is a term in opposition to Adam here, sons of men, as Sep. And it must note the seed of the Church such as came of the holy fathers, and for their professions sake are called sons of God, The Chaldee reads sons of Princes, unto which signification Elchim may sometime be applied, and if so, here it must note, these holy Patriarchs named; but the first is better; that it be referred to God himself. 2. The lapse or fall itself, which was the lust of the eye. 1. The act, they saw, that is, they lustfully looked after, their eyes were full of adultery. 2. The object, the daughters of men with the specification of them, that they were fair and beautiful, or good of countenance; this drew their eyes, no goodness or fear of God; only carnal beauty, fit to take lustful eyes.

The lust of the flesh, And they took to themselves wives, of all which they chose, — Herein. 1. The act of these declining souls, they took to themselves, They were, as if, sui juris, authors of their own acts, they desired no guidance, neither did they expect them to be given from God or by God's will, but they took them, and they are the End of this too, for they took them to themselves, making their own carnal pleasures the end of all their actions. 2. The object wives, that is, women of an idolatrous, and wicked disposition to lie in their bosoms, and take away their hearts from God: that now they become altogether their wives, none of God's. Deut. 7.3.4. 3. The rule of their action their own will, of all which they chose, which they would saith the Chaldee; neglecting counsel from God, and advice of the holy Fathers then surviving; their lust is their rule, therefore they take such yoke fellows whether God will or no.

Now take these Notes.
• D. 1. In the highest times of reformation there have been secret workings to apostasy. So in Scheths time, so in Christ's.
• D. 2. In the multiplying of the world usually abounds corruption, more infection among men and defection from God.
• D. 3. It is a forerunner of an evil time of defection from God, the multiplication of the corrupt daughters of Adam. Ver. 1.
• D. 4. The worst of women may be most beautiful in the flesh. so 'twas now.
• D. 5. Such being daughters of Adam or corrupt men only, become dreadful snares to catch and destroy em nent souls in the Church. So the Midianitish women. Num. 25.
• D. 6. Men as Adam are opposit to the sons of God, in disposition & profession.
• D. 7. Eminent sons of God by profession may be carried by the lust of the eye upon the beauty of corrupt and idolatrous women.
• D. 8. The lust of the flesh may cause such sons to take such wives to them nearer then God. So with Solomon. 1. Kings. 11.1.2.
• D. 9. Men's lust or will of flesh regulate them only in this against God.
• D. 10. Carnal sensuality and uncleanness in the flesh, disposeth to all spiritual adultery and defection from God. Such was the issue.

The second head in the former general, is God's resolution of forsaking them in their own lusts, which is previous to the full vengeance following. Ver. 3. And Jehovah said, My Spirit shall not strive with man or Adam, in that also he is flesh, and his days shall be an hundred and twenty year. — My Spirit shall not abide among these men forever. Gr. Sept. — This most wicked generation shall not abide before me forever, because they are flesh, and their works most wicked, and an end shall be given unto them, an hundred and twenty years, if perhaps they be converted. Cal. In this resolve we have considerable, 1. The manner of its expression, And Jehovah said. — Wherein, 1. The discoverer, Jehovah himself, the Creator. 2. The discovery, He spake, i. e. made, out by revelation. 3. The subject to whom he said it, which though not expressed, yet doubtless, Noah especially is intended, who was a Preacher of righteousness. 2. Pet. 2.8. To him God made known his resolution, and by him to these Apostate Children: However the other surviving Fathers of the Church Lemech & Methuschelah, might also hear the word from God. 2. The matter here resolved and expressed. My Spirit shall not strive with Adam forever. — This is a spiritual judgment threatened, making way for the devouring deluge; it is in short God's prohibition or restraint of means, which should have done them good; Wherein, 1. The Agent prohibited, My Spirit, of which are several understandings. 1. Some conceive it put for the natural soul which God gave them, as if it were, My Spirit or life which I have given them, to which the Chaldee seem's to bend, rendering it, wicked generation. 2. Some look on it, as God's Spirit of Anger, as if it should be that God would not always restrain his anger but unsheath it. 3. By others and as the truth is it is taken for God's Spirit which by Ministry, as well as secret operation did convince, rebuke, exhort, these backsliding children. By this spirit Christ is said to preach in Noah unto the spirits which were disobedient and now are in prison. 1. Pet. 3.18.19. This is God's Spirit indeed proceeding from the Father and the Son, which is promised also by Christ to come and convince the world of sin, &c. 2. The act prohibited shall not strive: taking it from a word signifying a sheath, and so read, my spirit shall not be sheathed, or in a sheath, viz. The soul should not continue in the body, but God would kill them, making this and the following judgment all one. The Sept. and Chaldee read, Shall not abide, — My Spirit shall not abide. Sept. — This wicked generation shall not abide. Cald. But both different from the letter of the Text, Shall not strive is most natural in this place; and then the meaning is, That God's Spirit in ministry, and otherwise, should no more labor, teach, convince, reprove, exhort, by which means it had a long time by all the holy Fathers of the Church striven to keep this Apostat seed close unto God. Now saith Jehovah, it shall no more reason nor dispute, nor work upon them. This is a dismal sentence, and a sure forerunner of destruction. Nehem. 9.30.

The Spirit testifieth in the Prophets.

1. The subject of the prohibition for Adam, with Adam, or in Adam, so it is read by several men; Adam doubtless notes these backsliding souls who were fallen from the faith and holiness of the Church, and they are men in opposition to it; Now God saith, his Spirit shall not strive for them, that is to do them good, nor with them, that is by preaching in the Ministry, &c, nor in them, by inligthning, checking or convincing them, but they should be given up to their own reprobate spirits. 4. The time of this prohibition, it shall be forever, that is, God will break of the strivings of his spirit, and it shall no more forever bestow pains upon these lustful creatures. It is a long day of revenge. 3. The reason of this severe resolution from God, In that also he is flesh — Because they are flesh. Sept. That is, not flesh natural, nor flesh weak and infirm, but flesh corrupt, wicked, sinful, extremely opposit to the spirit of God. This man is in himself only and fully. Flesh is enmity to God. Rom. 8.7. Lust the very being of a sinner. 4. The respite, or limitts of time, which yet God vouchsafed to these Apostat souls, And his days shall be an hundred and twenty year. — Where may be noted. 1. The matter limited, that is, men's daves, even the time granted to these wicked ones to repent, before the overflowing scourge shall come, For it cannot be of the days of men's lives after the flood, because some lived much longer, but these days were doubtless belonging to that wicked seed. 2. The limitation 120 years, this therefore was spoken so long before the flood and then it must be about the 480 ^th year of Noah, and the 662, of Lemech, and 840, of Methuschelach. Thus did God extend his patience to a wicked generation. A term, &c. Cald.

It teacheth us,
• D. 1. God may hold his peace at the lustful uncleanness of sinners some time, but be will speak with terror.
• D. 2. It is God's word of threatening which is through revelation made out by his Preachers.
• D. 3. God's Spirit striveth for and with, and in men by the Ministry for their salvation.
• D. 4. God may prohibit his Spirit anymore to labor with rebellious souls.
• D. 5. The impetuous lustings and uncleanness of flesh, enforceth God to forbid his Spirits striving with man.
• D. 6. God will not always labor in vain by his Spirit with corrupt man.
• D. 7. Vsually God forbears sinners through patience in their resistings of his Spirit.
• D. 8. There hath been, and so is a term set to God's patience towards sinners and then followeth his vengeance on them, 120 years. Ver. 3.

The third head in the first general is a description of the state of these Apostates four ways. 1. By the Character of the men in themselves. Ver. 4. There were Giants in the earth in those days, and also after that the sons of Elohim went in to the daughters of Adam, and they bought forth unto them, These were mighty ones; who from of old were men of name. — 〈 in non-Latin alphabet 〉 . Sep. — The sons of Princes &c, Cald. In this character we have these particulars to note. 1. A proposition of the state of these men, what they were with whom the Almighty hath this contention There were Giants in the earth in those days — wherein may be conceived. 1. The nature of them, They were Giants. The word in the Hebrew comes from a root noting to fall, 〈 in non-Latin alphabet 〉 and it is read by some Apostates, such as were fallen from God — by the Chaldee, mighty ones, men of stature and strength, which made others fall before them, by tyranny and cruelty. The Greek calleth them Giants, men of huge stature and of fierce, wicked, cruel dispositions, such as afterward would scale heaven if they could, it notes an excessive growth in wickedness, and disposition, and power to execute it. Num. 13.33. 2. Their place, in the earth, there where God had placed them to learn righteousness and do good and so to provide for heaven, but here on earth they forget God, and grow mighty in wickedness. This must needs be insinuated, for the bigness of their bodies on earth could not of itself provoke God; but here in the habitations which God gave them, they wrought wickedness with an high hand. 3. The time is noted also, in those days. that is, the very days of God's striving with them, and waiting for their repentance, in this time they exercised their giant-like lusts, rapines, adulteries, cruelties and idolatries. This aggravates. 2. A proposition of their original, wherein we may note, it was from promiscuous marriages of God's seed, with the seed of Adam, And also after that the sons of Elohim went in unto the daughters of Adam, and they brought forth to them, or they begat to themselves, as some read. Herein note. 1. The parents, sons of God and daughters of Adam; — These were sons of the Church and of those holy fathers, and so in profession sons of God, and these daughters idolatrous, whorish women of Kains family. 2. There acts, 1. Congression, they went in, that is, not rightly as in God's way, but lustfully, promiscuously, adulterously. 2. Production. they brought forth to them, that is, the women bore the children to them, or the men begat children to themselves, both ways it may be understood; so that unclean association and production are the causes of these Giants.

3. A proposition of their repute in the world, these were mighty ones who from old were men of name. Herein is reported. 1. Their power 〈 in non-Latin alphabet 〉 so Nimrod is called, that is, earthly might, and an arm of flesh to execute lust. 2. Their fame, they were men of name that is, renown, as ours read, but this is in the account of themselves, and their generations, but infamous in the Church and with God himself. 3. Their antiquity, from of old, that is, from Kain, Lemech, &c. they got them this repute on earth, but not from the beginning. So boast the wicked of their Ancestors, but it is all vile with God.

Note from this.
• D. 1. Giants in natural might and power, may be also Giants, mighty men in sin, mighty to drink, &c. Isai. 5.
• D. 2. God's earth is made the habitation of all impiety and wickedness by mighty sinners.
• D. 3. The greatest might of sinners is but earthly.
• D. 4. Giants in sin are most violent with God when he strives to save them.
• D. 5. Ungodly, adulterous, and lustful mixtures of men and women bring forth these Giants.
• D. 6. Sin phansieth a mighty power, Antiquity, and Renown to itself.
• D. 7. It is but a contemptible name and power with God which the mightiest of sinners have.
• D. 8. The spirit records these names of sinners that they may sink and rott. Ver. 4.

The second character of these Apostates, is made by God's observation of them as it followeth. Ver. 5. And Jehovah saw that much was the wickedness of Adam in the earth, and every imagination of the thoughts of his heart was only evil all the day, or every day. — But the Lord God seeing that the maliciousnesses of men were multiplied in the earth, and that everyone imagineth in his heart carefully upon evil things every day. Sept. — And it was open before the Lord that much was the wickedness of man in the earth, and every imagination of the thought of his heart was evil every day. Cald. In this second discovery of the old world which perished by the waters, are considerable.

1. The order of it, and that must needs be consequent upon the former warning, after the 120 years determined; and probably it was something near the expiring of this term, when it was observed, that there were notwithstanding such Giant-sinners, and an universal depravation of all flesh.

2. The particulars in it, which are these, 1. An act of God, and Jehovah saw, &c. 2. The object of that act is twofold (1) External, that the wickedness of man, &c. (2) Internal. And every imagination, &c.

Or else thus. First, the provoking cause of the vengeance following set out two ways. (1) By outward wickedness. (2) By inward filthiness of man. Secondly. God's animadversion thereupon.

3. The meaning of the words is to be declared. 1. God's act of animadversion. — And God saw. 1, The copulative particle is read by some, as noting time, when, &c. And so this verse runneth into the next that followeth, which no way varieth the sense, for the vengeance expressed after, is consequent on this. 2. The act is Jehovah's seeing, which carrieth in it, as it is used after the manner of men.

1. Forbearance while he looked on all this. 2. Indignation against that evil which he saw. 3. Animadversion to meet with the workers of iniquity. God is not as those atheists said. Psa. 10.11. Job. 22.13.4. Certain conviction by God's sight, that man's evil was in himself and from himself.

2. The evil which Jehovah observed hath a double character here. 1. External, That much was the wickedness of Adam in the Earth. — In which these terms are observable. 1. The subject of this evil, it was not a small number of men, but man in universal, only Noah and some few excepted by grace; Adam as Adam in himself considered without the manifestation of grace is the subject here spoken of. 2. The evil itself seen, wickedness, this word is comprehensive of all evil of sin, but being here contradistinct to the sin of thought, it must in reason note the external practice of all abominable profaneness and ungodliness, and the audacious acting of their villainies before the sun. 3 The adjunct of this evil, It was much, (1) multiplied in number. (2) Aggravated in weight. (3.) Heightned in degrees, it was numberless, unmeasurable, and overflowing wickedness after all the warnings given from the holy Patriarchs. Fourthly. The extent for place, it was in the earth, that is spread over all the face of the earth where ever a man was there was this wickedness; so that the whole earth was corrupted, as ver. 11. Fifthly. The truth and certainty of this, it was no false report brought upon man, but God himself saw it, and observed it. So that from all these may appear. (1) Universality and (2) Bitterness of evil; (3) Multiplicity, weight and impudency of sin. (4) Overspreading (5) Certainty of his cause. 2. Evil internal, which added to the cause of this vengeance threatened, and which God observed is thus described. And that every imagination of the thoughts of his heart were only evil all the day — In these is a deeper search and more emphatical discovery of the provoking evil of man even from overflowing sin in their inward parts. The subject of this evil is also the universality of man in himself [only such excepted whom grace changeth] of all the rest the observation of God here is true,

1. The part depraved set out in three expressions. 1. His heart, which in scripture sense comprehendeth the whole inward man, Mind, Will, affections, conscience, &c. Prov. 23.26. 2. Thoughts of heart, these note inventions, determinations, purposes and resolutions, all the workings of the heart from 〈 in non-Latin alphabet 〉 — 3. Imagination of those thoughts, which notes the very first forming, rise, or fiction of those thoughts in the bent and inclination of them. 2. The Universality added unto this part, all or every imagination, not one excepted. 3. The depravation itself, it is evil, that is cross, perverse, maliciously working against God; universally opposit to that which is called good, which is the pure and holy will of God. 〈 in non-Latin alphabet 〉 . Tedious, and irksome things to God, so the Greek rendereth it, everyone thinketh or studieth in heart these evil things. 4. The aggravation of this evil, from the limitation of the heart to it, only evil, sometime 〈 in non-Latin alphabet 〉 is taken by way of extenuation. Gen. 19.11. But added here to sin, only evil, it is a most heavy aggravation, every imagination of the thought of man's heart is only wicked and nothing else. The greek is emphatical, 〈 in non-Latin alphabet 〉 , diligently. 5. The aggravation from continuance, thus it is all the day, that is, not a moment excepted, or every day, not one day better then another with them. And all this truly charged on them from God's own knowledge.

Q. Doth not Moses speak of the Giants sinners only and not of man generally?

A. 1. That he speaketh of them is no doubt. 2. Yet he speaks of them as Adam, as in their own estate without grace and therefore what he saith is competent to every man as such.

Q. Is not the speech hyperbolical?

A. No. But a charge of very truth from God's own knowledge; and which man will confess when God openeth his eyes to see it. Every word here is spoken plainly and in truth, and nothing less can be found in man.

Now observe.
• D. 1. God seeth otherwise than man, such as are men of name here are men of shame with God. This from the Connection.
• D. 2. Increase of sin after warnings from God, is full of provocation.
• D. 3. Adam as Adam, that is, a creature fallen from God is nothing else but sin.
• D. 4. Universal, bitter, multiplied, aggravated, outspreading wickedness among men, falls under the most strict and severe observation of God.
• D. 5. All the inward parts of man as man with all the first motions and operations are only and always evil, perverse, and cross to God.