The foundation of all religion being laid in our relation to God as our creator, it was fit that that lack of divine revelations, which was intended to be the guide, support, and rule of religion in the world, should begin, as it doth, with a plain and full account of the creation of the world; in answer to that first inquiry of a good conscience, Where is God any maker? Job xxxv. 8. Concerning which, the wife? Heathens served accordingly: some affecting the world's eternity and self-self-serve; others affecting it to a fortuitous concourse of atoms; thus the world by wisdom knew not God. The holy scripture therefore is recorded to extricate as from this labyrinth of error, and to teach us that this world was, in the beginning of time, created by a Being of infinite wisdom and power, who was himself before all time, and all world. The first verse of the Bible gives us a furor and better, a more satisfying and useful knowledge of the origin of the universe, than all the volumes of the philosophers. The truly faith of the humble Christians under-stand; this matter better than the elevated fancy of the greatest genius, Heb. xi. 3. We have three things in this chapter. (1.) A general idea given us of the work of creation, ver. 1, 2. (2.) A particular account of the several days work. The creation of the light the first day, ver. 3-5. Of the firmament the second day, ver. 6-8. Of the sun, the earth, and its fruits, the third day, ver. 9-13. Of the light of heaven the fourth day, ver. 14-19. Of the fish and jowl the fifth day, ver. 20-23. Of the hoists, ver. 24-25. Of man, ver. 26-28. And food for hath, the sixth day, ver. 29-30. (3.) The reviews and approbation of the whole work, ver. 31. 1. "IN the beginning" God created the heaven and the earth. 2. And the earth was without form and void, and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters. What dignity of sentiment! what majesty of language, yet withal, what simplicity! Behold in the very opening of the scriptures, the strong and striking evidence of their divine original. We have in these verses, a short, but expensive history of the creation of all things. 1. The great Agent is the Elohim. The name is plural, to lead us to the immediate view of the trinity of persons in the one divine offence. Note, Without the light of revelation, we must have for ever remained ignorant of the true God. The Supreme Being of the wise desists, is as far removed from the Elohim of the scripture, as the innumerable deities of the blind idolater. 2. The work. Heaven and earth. The highest archangel is as much the workmanship of God, and as much dependent on him, as the worm which crawls under our feet. The fan that golds the firmament, and the clod it shines upon, have one original; how great then He who made all these! What beauty, what order, what fumes of wonder and admiration strike the eye of the attentive beholder. Look, my soul, and read in these fair letters the wisdom, power and glory of thy maker. Yet these eyes can reach no farther than the clouds; if such the excellence of the outer court, what may we not expect within! yes, how much more than eye hath seen, or human heart conceived! 3. The time. In the beginning. Then time began. God alone is eternal. This is his essential attribute. The difference between creator and creature, is as the measure of time to eternity. The highest created being in this scale, is here left as the drop of the bucket in the boundless ocean. Let those tremble then at the dire indignity they offer him, who dare degrade into a temporary existence that eternal Son, who, from everlasting to everlasting, is over all, God blessed for ever. 4. The manner. God created. Creation is the bringing into being what had before no existence. This is the prerogative of God alone. The things which are seen, were not made of the things which do appear. Learn hence the object of our worship, the Creator, the Elohim, Three persons, but one only and true God. His right to us is undoubted; all we have, and are, is of his bounty. Most justly therefore should we yield up ourselves to him, in love and admiration; by whom, and for whom we all things. Happy that heart that thus is led to answer the end of its creation. The creation here appears in its state of chaos and confusion. The jarring elements yet unseparated, the earth an undivided mass, the deep spread over it, which darkness wrapped in swaddling hands the new-born embryo. But He who could produce the materials, can as easily arrange them in beauty, order, and comely proportion. The Spirit of the Lord, not the material wind that was not yet produced, but the eternal Spirit of the Elohim moved upon the face of the waters, impregnating them, as it were, with the principles of life and activity, as the hen broods over her neft. Such as appeared the material world before the Spirit of God quickened the lifeless lamp; hath is now the spiritual world, till the same divine power interposes. 1. The soul of man by sin, is become a heap of confusion: as dead to God, and incapable of producing any fruits of holiness, as the unformed chaos to produce trees or flowers. 2. Darkness covers it: we have neither the faculty of vision to defray, nor light to illuminate spiritual objects. We know nothing of ourselves, our God, our Saviour, our proper work, or happiness, as we ought to know. 3. The whole world, which now loth in wickedness, presents to the enlightened mind, a lively image of this original confusion and emptiness. Darkness furnishes it, no beauty appears, God is forgotten, the jarring elements of corrupt nature breed wild upon, and universal deflation from diffused around. The heart that hath been taught its true reft, daily cries after that new heaven and new earth, where only real joy is to be found. 4. As incapable as this chaos was, of forming itself into order; as impossible as it was for this darkness to produce the light, or kindle up the sun, to impossible is it for man, by any powers or ability of his own, to restore his fallen soul to the likeness and image of God, or to produce one beam of heavenly light, or spirit of spiritual life. 5. It is the office of the spirit of God, (and his power only can effect it) to produce light and order in the dark and chaotic soul. There must be as evident a demonstration of his divine agency upon the heart, as here appeared on the great deep. If a man have not experienced this, it had been good for him he had never been born. 6. Be our mortal bodies however dissolved in earth, fire, water, air, He who first moved upon the face of the waters, can by the same energy recall the scattered particles of our dust, and from the dissipated and disjointed atoms rafe up a glorious body, bright as the sun when it shineth in its strength. 3. And God said, Let there be light: and there was light. 4. And God saw the light, that it was good: and God divided the light from the darkness. 5. And God called the light Day, and the darkness he called Night: and the evening and the morning were the first day. Light is the first born of creation, and brightest image of its Creator, who is called the father of lights, and in whom is no darkness at all. Whenever we enjoy the beams of day, our minds should be led up to him, who dwelleth in the light, which no man can approach unto. But he must bellow the internal as well as the external blessing, else in the blaze of noon we must grope for the wall as blind, nor can by searching find out God. Lighten our darkness then, we beseech thee, O Lord! He wills, and strait starts into being the exact form of the divine idea. By the same power of his effectual word, he saith to the soul, Let there be light; and instant a new creation rises to the view; the soul emerges from the deep of ignorance and sin; the true light shineth; the glory of God, in the face of Jesus Christ appears; the heart is drawn by lots of irrefutable conviction, and begins to walk in the light, as he is in the light: happy that God who by experience can say, I was once darkness, but now am light in the Lord! But forget not the exhortation which follows, Walk as children of the light. It was such as God designed, excellent in use, and beautiful in itself. How little are common meres noticed: who thinks of the blessing of light? though without it, creation would be a blank, and earth a dungeon. Though light appears, darkness has still its side: it is not delivered: the vicissitude is as grateful as necessary in this mortal state. The beams of the morning are not more pleasing to the opening eye, than the shadows of the night to the closing eyelids. The present is a changing state, where night and day are successive: Let the soul who mourns in darkness be comforted, the day is at hand: and let him, on whose head the candle of the Lord shines brightest, not be too confident, the day of joy hath some dark clouds: blessed be God for this reviving hope; that the hour approaches when our sun shall no more go down. It is among the glories of heaven, that there is no night there. The things receive their name as well as their being from God. The day is thine, the night also is thine: oh that both may be for ever comforted to his fervor and glory, and then whether we sleep or wake, we are the Lord's. A glorious day! nor finished without the praise of admiring angels: these morning stars then sung together, and all the sons of God shouted for joy, Job xxxviii. 7. May my every day thus be closed with praise to him, who is to worthy to be had in remembrance. The first day of the world was the first day of the week also: the resurrection of Jesus on the same day, hath made it doubly distinguished. Henceforth it is set apart to commemorate that yet more glorious work the new creation; this is the day the John Christ Can, in it. 7. Heb. Benew to the light and benew to the darkness. 8. Heb. And the evening, was, and the morning was, &c. Before Chich Gross Lord hath made, and flamped with his own great name, "The Lord's Day." Rev. i. 10. 1 PC. cerevi. 6. Jer. 2. 13. 1. 15. Heb. Experfect. 6 PC. calviii. 6. ¶ And God said, 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7. And God made the firmament, and divided the waters which were under the firmament, from the waters which were above the firmament: and it was so. 8. And God called the firmament Heaven: and the evening and the morning were the second day. v. 6, 7. God proceeds in his stupendous work. 1. Having made the light, a proper medium is now provided, through which its rays may pass the firmament, or expanse, that salt immensity of space, in which the celestial bodies move, in which this habitable globe appears, as little when viewed amidst the surrounding creation, as the more which plays in the sun-beam compared with that great luminary. Note, Though this firmament is threshed over us, the way is open to the throne of God, and faith can even here enter within the wall, and prayer hath wings that mount beyond the skies; and when, in the judgment-day, the heavens shall be wrapped together as a scroll, we shall, without a covering, see the glories now concealed; and face to face behold him, who made all these things. 2. The design of this firmament, to divide the waters from the waters. There are waters beneath the firmament that cover the great dogs, and rivers which run among the valleys; and there are waters above the firmament, in clouds that drop down fatuels, and in treasure houses reserved for purposes of judgment. We have seen, when God opened the windows of heaven, and swept away a world of the ungodly. O what a great God is he who hath thus provided for the comfort of all that serve him, and the confusion of all that hate him. It is good having him our friend, and had having him our enemy. 3. The instant accomplishment of the divine will; it was so. What God wills, he works. Lord, what thy all powerful word enjoins, let thy almighty grace effect, and then shall I be such as thou wouldst have me be. The name given the firmament, Heaven. The visible heaven, the outer court of this great temple, we behold; the region of air and clouds and meteors around us, and the yet more distant scene gilded with the sun, and all those stars that glitter in their several spheres; but above these heavens, a third appears, where God is said to fix his radiant throne, and where immortal spirits dwell: not that the heaven, or heaven of heaven can contain him, whose immensity can no more be circumfered by his creation, than his eternity can be measured by the successions of time. With heaven in our eye, can we continue to grow on the earth? Is there our father's house, and this his glorious abode, and shall not our souls afore after him, and long to be with him, to pass the threshed of his dwelling-place, and to be admitted into his immediate vision? The Second Day: Time now began to measure its regular periods, and what a work each day produces! Happy could we, as these swift hours pass by, be able to say at every closing day, I have finished the work he hath given me to do. 9. ¶ And God said, 'Let the waters under the heaven be gathered together, unto one place, and let the dry-land appear: and it was so. 10. And God called the dry-land Earth, and the gathering together of the waters called the Seas: and God saw that it was good. 11. And God said, Let the earth bring forth a grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, who seed it in itself, upon the earth: and it was so. 12. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, who seed it in itself, after his kind; and God saw that it was good. 13. And the evening and the morning were the third day. v. 9, 10. The separation of the superior from the inferior world being perfected, the third day opens with the formation of this earth into beauty and order, from its state of confusion. 1. The waters are collected into proper receptacles, which he called Seas, or the Great Sea; for though diffused and distant the parts, they are one great whole. All the rivers which run into the seas, do first derive their source from the same. The action of the sun railing up the waters, as far in an alembics, the clouds return in in dew, or flowers; and these collecting, from the streams which thus alternately come from, and return to, the storehouse of the great deep. 2. The waters being drawn off, the earth acquires its necessary solidity, and the dry land appears. Lord, if thou speak the word, I shall emerge from the hands of sin, and stand forth from amidst the deep waters which run over me, to tell thy power and praise. v. 11, 12, 13. The earth thus prepared is now filled with vegetative life, for present use, and for perpetuity too, each of the various and innumerable species of trees, plants, and flowers, bearing seed in itself. Wonderous provision! what a gracious God have we, who openeth his hand thus, and fillet all things living with plenteousness! How ungrateful is man, who so seldom, or so coldly, remembers, that these are thy gods, O God! Learn hence, 1. That as all things are from God, they should be employed for him. We are but stewards, he the great proprietor; the more he behows, the more obliged are we, and bound in duty and gratitude to love and honour him in his mercies. 2. The command once given, full operates; the earth continues its productions in regular succession, and every returning spring and summer a new creation rises. We should do well, always to look beyond second causes; the more we see of God in the productions of the earth, the more shall we value them. 3. God's creatures are all good; the corn, the wine, and the oil, have received a blelling from God. Shall we turn then these blellings into a curle by our abode of them, through intemperance, or idolatrous attachment of our hearts to them? God forbid. 4. Every day has its work of many and grace, generally to attract our notice, and awaken our gratitude. Let it be remembered always, that he who once began, wrecketh full, nor does a day pass over us, but some work of providence or grace marks it with a note of observation. 14. ¶ And God said, Let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for lights, and for visitors, and for days, and years. 15. And let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. 16. And God made it two great lights: the greater light to rule the day, and the lesser light to rule the night: It made the stars also. 17. And God let them in the firmament of the heaven, to give light upon the earth. 18. And to rule over the day, and over the night, and to divide the light from the darkness: and God saw that it was good. 19. And the evening and the morning were the fourth day. v. 14, 15. The fourth day presents us with the formation of the luminaries of heaven, particularly considered in their uses and design respecting the earth. Thus being the place where God chides to make the most especial display of his grace and glory, the other parts of the creation are disposed for its service. The light had been before created, but diffused abroad; now it is collected into several bodies, and thereby becomes more powerful, more glorious, and more serviceable. Where God is the agent, his work must be perfect. Use and beauty there ever unite.—Hath the Lord kindled these heavenly luminaries in the firmament, and shall they not warm our hearts with sacred love, whilst in the constipation of them, and lead us up to himself, who is the father of lights! Thir sledge is, 1. To divide the day from the night, by their rising and setting; to mark the season by the progress of the sun through the signs of the Saviour; and the years, by his return at the appointed time. In wisdom hath God made them all. By him projected in their spheres, such separate luminary revolves at fixed periods, and, as if endowed with motion, the sun knoweth its going down. 2. To give light upon the earth, to thine with cheering beams to comfort us, and to direct us in the work we have to do. The day is the season for labour: what thy hand then findeth to do, do it with thy might; the night cometh, when no man can work. v. 16, 17, 18, 19. The lights mentioned before, are here particularized; the sun, moon, and stars. 1. The sun, which, though to the eye of so small a circumference, is more than an hundred and sixty times as big as the earth. He is the great fountain of light, and from him our planetary system rejoindhes its several orbs with light; and whilst they all receive immediately from the sun, they reflect it again one to another. How glorious that visible luminary! the unguarded eye cannot bear his beams direct: but how much more glorious He who placed him in his sphere, and before whom the angels veil their faces! 2. The Moon. The lethal light, though counted great, because by its retracts to us we receive more light from it, than from all the rest: thus inferior to many other planets in size, yet to us more useful than them all. Not be that known most, but be that makes the best use of his knowledge, is the truly valuable man.—The moon is dark, and borrows all her light from the sun. Do we think, let us never forget the fountain from whence our orb is filled; if we are light, it is only in and through the Lord. 3. The stars. Vail in size, and numberless as they appear, they are spoken of as a very little thing; just mentioned to point out their maker, and no more. The scripture indulges no vain curiosity. Though He who made them bringeth them forth in order, and called them all by their names, his intention in the scripture towards us is not to teach us a system of astronomy, but to instruct us in the wisdom that maketh wise unto salvation. It was a noble sentiment of a cer- tain Before Christ tain judge, when prested to flusty asstonomy: "I intend to se-" cure heaven sirst, and I'll take the ssars in my way."— 4. The setting and rising sun now sirst began to mediate esight and day, and ever since thest ordinances endure. My soul, let never morning rise, that does not find thee on thy bended kitees; let never evening sawes, without the duteous tribute of prayer and praise to him, who maketh the outgoings of the morning and evening to rejoice. 20. ¶ And God said, "Let the waters bring forth abundantly" the moving creature that hath life, and +fowl that may fly above the earth in the open fir-mament of heaven. 21. And God created great whales, and every living creature that moveeth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22. And God blessed them, saying, "Be fruitful, and multiply, and fill the waters in the sea, and let fowl multiply in the earth. 23. And the evening and the morning were the fifth day. 24. Amongst the works of God, animal life had not yet appeared on the earth. The fifth day begins this work; and as there is provision made, mouths are found for the meat. The fifth and fowl are first formed of the water, dead in them-selves, but teeming with life the moment the creature word goes forth. The gearest, as well as the leaf, owe to God their breath and being; and the whale that unweildly rolls along the ocean, costs him no more than the worm that twinkles in the drop before the macrokcope. Each endued with powers so ex-astly suited to his slate, and so exquistely sastioned, that he who looks without wonder and adoration must be blind indeed. I know not whether most to pity the ignorance, or abhor the impiety, of the achesit and the insdel. 25. Not only their being, but the continuance of it, is provided for. Life is a fleeting thing; succession is needful. Godshath commanded it shall be, and, in virtue of his blessing, the heavens are covered with fowl, and the fifth replenisth the wa-ters; and all for the use of man. Oh that he were wife, that he knew the beautiful giver. The fisher, who casts the bait into the brook, and the fowler, who seeks to the wood, should remember ever, that shale are God's creatures, given for our good, and therefore to be received and sought with thankfulness to him. When any amusement leads us from God, instend of to him, however innocent in itself, it becomes ruinous to us. As the days advance, still something more excellent than the former is produced. It will be well with us when the like pro-grest appears, and to-day is one step nearer perfescion than yctsenday. 24. ¶ And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26. The beasts are the production of the sixth day. The earth, prossic now as the sea before, pours forth her offspring. The grazing herds, the various repoles, and ravening inhabitants of the forerst, each in his kind suited to answer the propuses of his maker, and to fill the place assignod him in the rank of beings.—Let cavillers qustion the use of many beasts of prey, or animals that appear a burden rather than a blessing; it is enough for the believer, that God saw it was good, to silce all sceptical reassening. Though we may not know how at present, we shall know fully hereafter. 26. ¶ And God said, "Let us make man in our image, after our likeness: and let them have domi-nion over the fifth of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27. So God created man in his own image, in the image of God created he him: 'male and female cre-ated he them. 28. And God blessed them, and God said unto them, 'Be fruitful, and multiply, and reple-nisth the earth, and subdue it: and have dominion over the fifth of the sea, and over the fowl of the air, and over every living thing that' moveeth upon the earth. 27. 28. Behold the sinssing stroke of the Divine Cre-ater, Man, the last and gearest work of God. Animal life was produced; now at last the crown of creation is brought forth in a rational soul. The earth, like a flatstly palace, fur-nished for his reception, stems to call for the great inhabitant; one who can be the tongue of this lower world, and render to the great Author of all the praise of his glorious works. Osserve. 1. The solemnity of his creation. He is not, like the other creatures, produced at an influent; but first a sacred counsel is as it were held between the persons of the undivided Trinity: the result of it is, one who in his person shall unite both worlds. His body, though far transcending other animals, to be of the earth; his soul spiritual, and in the image of God. One who is capable of paying a辉sonable device to that trium' God, in whom he lives, and moves, and hath his being. Nate, Man is then only Man, when he answets the end for which God made him. He who forgets the design of his creation, and presets the indulgence of the body, to the proper enjoyments of the immortal soul, is no longer a man, but a beast. 2. The pattern after which he is formed. No lest than God himself; in his image and likeness. This likeness chiefly ap-pears. (1.) In his posssing a rational and immortal soul. His body, however beautiful and glorious, was of the earth, earthy; his spirit from the Father of Spirit, a ray from the un-created Sun of light and life. (2.) In the restitude and purity of his nature. His unsubssending capricious, sissind, and clear; his will turning to God's will, as clay unto the soul; self-inclined, and ever ready to hear and to obey. His af-fections, without wandering or dsstassion, supremely fixed on one great object, and finding all their enjoyment in his love and service. To live for God, was as natural, as to breath; and all his conversation holy, as God is holy. Ah happy slate! no more now alas is left, but the sad remem-brance; a remembrance, that makes the present slate of sin and misery but more grievous. How fallen! how desced this image! How is the gold become dim! how is the most fine gold changed! Oh Lord, raise up thesec defoliations of many generations! (3.) He represented God on earth. All things were put under his feet; they paid their homage to man, as he to God. But sin hath broke the tie; and since man played the rebel first, no wonder the creatures have revolted from him, and scarce can now be reduced to serve him. The whole cre-ation groaneth. Lord, hasten the day of ressitution, when this disordered world once more shall rise from the furnace, and rightousness again shall dwell in it. 3. Man was created male and female, two in person, one by the union of marriage. Nate, Man is but half himself, without his partner woman. From this original pair descend the nu-merous generations of men that have oversprecd the earth. How soulish and vain then is the pride of pedigree, when the beggar on the dunghill can claim the most ancient and ennobled extraction, as the son of Adam, which was the son of God. We have, in the literal sense, one father; we are brethren of one family, the same blood ruin in our veins, and therefore brotherly affection should be in our hearts one to another. Oh when shall it be, that we shall peastice this great duty, to love one another out of a pure heart fervently! 4. The blessing of God is pronounced upon him; he hath the earth as his possesion, and is commanded to multiply and replenisth it with inhabitants. (1.) The earth is given to the children of men, but not as lords paramount. Man is to occu-py it for God's glory, and render him the tribute of bounden duty and service continually. The moment he abuts it by waste, or pride, or inordinate affection; he will be reckoned with as an unjust steward. (2.) Children, and the fruit of the womb, are an herniage and gift that cometh of the Lord. In virtue of his first benediction, the world continues from gene-ration to generation: yet usually how little is God's hand seen, or his blessing sought for herein? 5. Man is to subdue and govern it. By his superior wisdom he is furnished with methods to make the served animals yield, and the strongset to serve him; and he hath dominion over all, by grant from God himself. We have forstrend it by sin, but God in mercy, hath not wholly reformed it: though much is lost, and all had been, were it not for the repairer of the breath, who is come to be the Saviour of all men; though more espe-cially of those who believe; to them all is restired, for all is ours, in blessing and sanctified use, when we are Christ's. 29. ¶ And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a cree-yielding seed: 'to you it shall be for meat. 30. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. God having given man a general dominion, gives him a particular grant of provision. Though he ruled over the beasts, they are to be his subjects, not his food. In his first slate of hists, he needed them not: yet no doubt his board was spread with such fruits and herbs, as this now ruined earth cannot produce. 1. The Before Chas. 4. 1. The provision was liberal. Every tree. God is no niggers of his gifts, nor restrains us from any thing truly good for us. When it became needful, he added the living creatures to his former grant, Gen. ix. 3. and hath given them to us richly to enjoy. 'Tis not the use, but the abuse, which he forbids: may we never then spend in the indulgence of our lufts, what was given for the comfort of our lives. 2. It was place and simple, suited to preserve his body in health, and to perpetuate his life, either here below, or till his resignation to a better world. The curle which entered by sin, hath indeed now brought in death; but the unnatural luxury that hath taught many so to disgust their food, that we can no longer know it, is no small means of shortening the few days that are yet alluded. 3. 30. Man is not the only object of God's care; he giveth fodder to the cattle, and feeleth the young ravens who cry to him. On him the creatures all depend; and though they have no storehouse or barn, they want for nothing. He opsoneth his hand, and filleth all things living with pheromones. How wondrous his bounty! How universal his providence! What abundant reason have we to call at all times our care upon him! Shall the cattle be fed, and his children famished? 31. And God saw every thing that he had made, and behold it was very good. And the evening and the morning were the sixth day. 4. 31. Behold now the compleat work of the glorious God. He who begins, will also make an end. Let the people of God be comforted; he doth not work by halves: Hath he begun the new creation in their hearts, he will perfect the same, unto the day of his appearing. 1. We have here a solemn review of the whole. He who makes the work, knows it thoroughly. Be it ever in our mind, that these eyes of Omniscience still go to and fro through the earth, and that from them nothing is hid, nothing is secret. 2. The approbation on the review: It was very good. Exactly answering the mind of the Creator; no flaw, no error, no want, no redundancy: admirably found for the service of man, and in the highest measure demonstrating the wisdom, power, grace, and glory of the hand which formed it.—Whatever God doth, is well done. Though unbelief would often call in question the works of his providence or grace, the day is coming, when we ourselves shall be convinced, that all was holy, and just, and good. At the end it shall speak.—How different are our works on the review from God's! Alas! the more we reflect, and the more attentively we view them, the more we see of their evil, and are covered with shame and confusion. Yet, to be thus humbled, is mercy. When we begin to die, and cease from our own works, we shall be led to him whose work is perfect, and of whom, and of us in him, God will himself declare, that he is well pleased. 3. The closing of the sixth day. God could at an instant have begun and made an end: he wanted no confidations, or correction in his work; all known to him it was from the beginning, and to him as early to will a world, as a worm into being; but he wrought six days, to reach us to work, and rested the seventh day, enjoining by precept, as he hath taught us by example, to separate it for our day of holy reft, to be spent entire in his service, in the contemplation of his works and ways, and in adoration, love, and praise. Lord, may my every Sabbath thus be spent, till not one day, but every day, I shall come to celebrate an eternal Sabbath in thy presence in glory, and reft from all my works and labours beneath the sun, in the enjoyment of thy blessed self. 2. See Chap. vi, no. Or the man. 18. ¶ And the LORD God said, It is not good that the man should be alone: 'I will make him an help—meet for him. 19. And 'out of the ground the LORD God formed every beaft of the field, and every fowl of the air, and 'brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that was the name thereof. Though man was possessed of all the bliss of paradise, one thing was still lacking to his felicity. He was alone, one amidst the various orders of creatures, could find any like unto himself. Angels were rational spirits, but incorporeal; beafts corporeal, but irrational. God saw, and pitted him. With the affection of a kind father, uncollected he consulted his necessities, and resolves to supply him with a help-meet of his own species. Learn here, 1. Solitude is not suited for man. In his state of innocence, society was mindful. Good company is still not only a great means of our comfort, but a great help to our edification. 2. A single life wants many advantages, that can only be enjoyed with a suitable help-meet. Ordinary was never an ordinance of God: he who made man, knew what was best for him. 3. God's glory required he should not be alone; the earth could not thus be replenished, nor the blefing pronounced be effectual. 4. In the choice of a wife, a help-meet is to be sought. A companion, a friend, whose presence at home may be to us more than all the world beside. The reason why so many are miserable in the marriage state, is, that they have married the face, or the portion, instead of the woman. 5. A good help-meet is of the Lord: they who chuse for themselves, to greatly their lusts, their pride, or their covetousness, without confining his will, or seeking his blefing and direction, have reason to expect a briar instead of a wise. Adam had before received the grant, now he is called to exercise the authority. The creatures pass in review before him to pay their homage, and receive their several names; and thereby afford a proof of his wisdom, as well as their subjection. Now, A good king should be the father of his subjects; to exercise cruelty on the brute creation, is to turn tyrants, instead of lords over it. He that committed them to us, expects that we treat them with lenity and kindreds. Heb. Col. Ind. Heb. Balded. 1 Cor. ii. 8. 7. &x. 11. 20. And Adam gave names to all cattle, and to the fowl of the air, and to every beaft of the field: but for Adam there was not found an help meet for him. 21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof. 22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. 23. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 25. And they were both naked, the man and his wife, and were not ashamed. All the creatures had their fellows, besides man himself. God knew his wants, and prevents his wishes. This transfection had passed on the sixth day, as observed in the last chapter. The manner of it is recited in this. 1. Man was first formed. He hath in all things the priority and pre-eminence: nor was he made for the woman, but the woman for the man. Now, They have read their Bible to little purpose, who have not learned to reverence and obey their husbands. 2. The woman was made of a rib of Adam, while he slept; not from his head, to usurp authority over him, nor out of his feet, to be trampled upon; but out of his side, to be regarded as next himself; under his arm, to be protected; and near his heart, to be beloved by him. Behold a type of the second Adam. Thus Jesus slept the deep sleep of death upon the cross; and from his wounded side, poured out the blood, which purchased his spooks the church. 3. The work was of God. He caused the sleep, and opened the side, and closed it up again. It had been a painful operation when waking; but now the pain is neither felt, nor the rib wanted. Now, When God is pleased to cause the believer's foul to rest wholly in him, he can keep their minds in sweet composure, under the severest afflictions, and cause their greatest belief to become their most lasting gain. 4. God brings her to the man. As he had provided her for his comfort, he prefers her as his wife. That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help-meet for a man. 5. Her affectionate reception. This now is bone of my bone, and flesh of my flesh. Now, The husband must regard his wife as his own flesh, and mouth and chuteth her with the most tender endearment. 6. The name given her, woman. In token, not only of her subjection, but of her manners to himself: though differing in sex, the same in nature. God, with the first marriage, lays down the law for posterity. 1. It is the first and strongest relation; it began before parental duty eviled, and is nearer than any ties of nature. Now, Before marriage, it is most disobedient and sinful to engage without parents consent: after marriage, no ties, nor authority, must separate those whom God hath joined together. 2. It is indissoluble: there is but one allowed cause of divorce, fornication; unless, peradventure, we may add obfinitive defection. Where a connection must be so lathing, with what seriousness, care, and thoughtfulness, ought it to be entered upon? 3. It is between one man and one woman. As true love can never be divided, lawless lull can never be finished. 4. They are one flesh: but they must be first one heart. The union of bodies is the direct plague in nature, without the union of souls. They needed not closets for defence, and their spookless innocence knew no shame: this is the offspring of sin. Though the blushes of modesty are so pleasing now, we should not forget that guilt first covered the face with shame. The story of this chapter is the most afflicting of any we have in all the fields. It contains an account of the sin and misery of our first parents, the wrath and curse of God against them, and on the earth: O that our hearts were deeply afflicted with this record? for we are all nearly concerned in it. We have here, 1. The innocent tempted, vers. 1—2. 2. The tempted transgressing, vers. 6, 7, 8. 3. The transgressors arraigned, vers. 9, 10. 4. Convicted, vers. 11—13. 5. Sentenced, vers. 14—19. 6. Reprented, vers. 20, 21. 7. Newwithstanding their reprieve, execution in part done, vers. 22, ad finem. And were it not for the gracious immonitions here given of redemption, by the promised said, they and all their degenerate guilty race, had been left to codify despair. 1. NOW the serpent was more subtle than any beaft of the field which the LORD God had made: and he said unto the woman, Yea, hath God said, ye shall not eat of every tree of the garden? 2. And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3. But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4. And the serpent said unto the woman, Ye shall not surely die. 5. For God doth know, that in the day ye eat thereof, then your eyes shall be opened: and ye shall be as gods, knowing good and evil. Our first parents, in bliss and joy united, little suspected the dreadful storm which now was preparing for them, by the great enemy of their souls. The devil, once an angel of light, but still tempted, and now by sin become a bend of darkness, hating God and his work; with envious jealousy beheld this happy pair, and inftant meditates their ruin. Having experienced the efficacy of his wiles, on spirits like himself, drawn Before Christ 4. 1. 1. in Satan's Child and in his train from their bright spheres of glory, he with like friend attempts, and but too fatally succeeds with man. He assumes the serpent's form: a serpent then as harmless in approach, as beautiful in appearance. The garb of innocence with often since imposed on the unwary; and Satan's wiles are never so dangerous as when thus he transforms himself into an angel of light. And he was more subtle than any head of the field; a fit instrument therefore for the cunning tempter. Note, the craft and cunning of the devil, and wicked men, hath ever been more successful against men's souls, than open violence. 1. The woman is singled out for the share. He knew of the two she was the weaker, not only in body, but in mind. Note, Satan knows our weak side, and usually there begins his attacks. 2. She was alone. Solitude is dangerous. She is not the only woman who hath been thus undone. 'Tis faffit for every wife to be near her husband's side. 3. She was near the tree, perhaps paying an it: it is dangerous to be in the way of evil; they who would not eat of the forbidden fruit, must not approach the forbidden tree. 4. The artful question proposed, Yes, and God said, ye shall not eat of every tree of the garden. (1.) He concurs his intention under the guile of innocent enquiry: Satan does not throw his fling, till he has seized his prey. Some previous conversation forms implied, and this subject unhappily introduced. We need be jealous; the most apparently innocent enquiries often conceal the most foul designs. (2.) He insinuates, that it was unkind to lay them under any restraints; the garden was given them, why should any tree be excepted? The moment the heart can entertain hard thoughts of God's law, obedience will be at an end. (3.) A doubt is suggested, whether God had given any such command? If faith wavers, temptation will surely prevail. Unbelief is at the bottom of all our sins. v. 3, 5. Theft verifies contain her answer to the question of the tempter. It was plain and full. She was not ignorant of the command; nay, rather adds to it: they must not only not eat, but not touch it. Note, 'Tis ever had meddling with edged tools. Nor was the threatening concealed; though here the believers, and rather diminishers its awful impact. Obferes, 1. How inexcusable she was: the fully knew the will of God. Sin against light and knowledge hath peculiar aggravation. 2. Her weakness to discourse about a point so dangerous: the very mention should have awakened suspicion, and led her fly. Temptations have more than half pervashed, when they can get a hearing. To parley, is the prelude to submission. v. 4, 5. We have here the serpent's reply. 1. He no longer seeks to invalidate the command, but the threatening being family urged by her, he boldly denies. Note, 1. Confident affections readily pass with weak minds, and those who are willing to be perfused; and it is much easier boldly to deny, than clearly to prove. 2. The hopes of impunity are the great encouragement to sin, and the support of impenitence. By theft, Satan's kingdom is still upheld. Did a sinner for before him the wages of sin, and were everlasting burning once truly believed, the devil would tempt in vain. I shall have peace, is still the grand lie; when God hath said, there is no peace. 3. He not only promises her peace, but profit. And when most effectually ruining them, assures them of the greatest advantages. How often, by pursuing a false and fancied good in view, do we still lose the portion we actually suffered. The things he promises, were, 1. Knowledge; a vail increase of wisdom, like unto God. He insinuated hereby their perfect imperfection, and prevents cunningly the name of the tree to the purposes of his delusion. It is not the first nor half time that Satan hath quoted the scripture against the serpeture. The knowledge of good and evil, which that tree was designed to teach, was practical; of duty and disobedience: and experienced; of happiness or misery. He confirms it to be remined, as if it would give their minds enlarged views of the nature, kinds, and origin of good and evil. Note, Satan hath hardly ever been more successful against men's souls, than by the bait of wisdom. To be philosophers, they have turned unbelievers; and affecting to be wise above what is written, they have become vain in their imaginations, and their foolish heart hath been darkened. 2. Power. Ye shall be as Gods. Though not self-existent, yet self-sufficient; no longer subjects, but sovereigns. He suggests, (1.) Discontent, as if their cafe was hard, and their situation less happy and glorious than it might be: Lord keep me from the sin of a discontented mind! By this, angels fell; and Adam was undone. (2.) The pride of greatness. He knew the tempting bait; it had seduced himself: Lord, let not the foot of pride come against me! (3.) Hard thoughts of God, as if on purpose he forbid them, because he knew the effects would be to raise them up to an equality with himself. Should his devices: he is still the same. Thus he continues to deceive with fair speeches and lying promises: thus he misrepresents the restraints of God's law as it was: and, glorious to think, thus he still prevails, and the world loth to be worse, under the power and dominion of this wicked one. Hch. A 6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make our wife; the tools of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. 7. And the eyes of them took were opened, and they knew that they were nebed: and they sewed fig-leaves together, and made themselves aprons. 8. And they heard the voice of the LORD God walking in the garden in the cool of the day; and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. Unhappy souls! that to give up to a lying and deducing spirit, rather than to the God of truth. 1. She looked, and because she saw the fruit as beautiful to the eye, she concluded the serpent in the right, and that there could be no more harm in this, than in any other tree. It is but judging by the eye: the most pleasing fruit contains often the dreadful position. 2. She not only promised herself pleasure for the truth, but wisdom for her mind. This tree herein excelled all the well, and was more desirable, perhaps too, still more, because forbidden. Sin begins in the defire, and restrants only when the appetite: so perverts are we become. 3. She boldly plundered the fruit, perhaps for a nearer view, or by the tooth fell to allay, whether any ill consequence really would accrue. 4. She did eat; eager to make the last experiment: and it may be, hoping to surprise her husband with the transference, change the bad experiences, and the superior knowledge she had attained. Note, As woman was first in the transgression, she should remember it to her shame. 5. She gave him also; upon to him with the tempter's power, and, either out of love, walked him to make the trial with her, and enjoy the pleasure, or out of malice, lull herself, resolves not to sink alone. 6. Vanquished by her importunity, or seduced by the same pleasing hopes which deluded her, he joined in the transgression. Note, Though it was the first time, it is not the last that man hath listened to the fyrus tongue of woman, to his ruin. Behold here the usual process of temptation. 1. An outward object presented by the devil, promising us much pleasure and advantage in the pursuit. 2. The eye caught with it, and led to gaze upon it; the eye is the great inlet of temptation: those who would guard their heart, must often veil their eyes. To look upon a woman's beauty, is the road to halt after her; and to fix the greedy eye on gold, is the prelude to cover it. 3. Desire after it; when temptation has got so far, lull hath conceived, and sin will be the birth. Note, Though we should never seize the forbidden fruit, if the desire be towards it, the sin is already committed. 4. The gratification of the desire. There is no stopping, if once the unbridled appetite is let loose: when we first gazed, we thought it should rest there: we then drew nearer, but resolved to stop. The hand was knocked out to touch, but not to take; till, like the revolving force on a declivity, each revolution accelerated its motion, and sin no longer could be resisted. 5. We cannot be content to sin alone: those who themselves hearken to the devil's wiles, quickly turn tempters for him. How little does many a sinner think of the dreadful charges against him from those souls, to whose sin and ruin he may have, by his solicitations, some way contributed! They wanted to see more, and now they are gratified; but oh what a fight! How preferable had blindness been to such a discovery. 1. They saw their own nakedness; not only of their bodies but of their souls. The robe of innocence was rent; the image of God was defaced; their minds now a scene of disturbance; their happiness departed; their misery come upon them; all was lost, and dark despair, and dread of deserved punishment overwhelmed them. 2. How dreadful a thing is for: it faults in the face, but it leaves behind the poison of a serpent: oh that we felt its evil more, and, from the fear of its consequences, kept from the jaws of the destroyer. 3. How thaneful. It must cover us with confusion, either in time or eternity. Happy they, who by real repentance have taken shame to themselves here before God and man, and through the blood of Jesus, have their iniquity pardoned and their sin covered. 2. They sought to conceal it, and the methods they took, showed how improved they were in wisdom. Strange folly, to think that fig-leaves could hide their shame: it was a poor covering respecting themselves: it was useless respecting God. How like are we? (1.) We think all is well, if we can hide our shame from each other, and save our credit among men? But shall not the day come, when it shall be laid upon before an assembled world? (2.) How apt are we to fly to excuses, instead of bumbling our souls under conscious guilt. Frank acknowledgement is in some sort reputation; wholly every fufentfuge is an aggravation of the crime. Guilt and fear are irresponsible. They no sooner bear the voice of God, than that which was before their delight and joy, becomes their horror and confusion. It should seem God appeared Before Chord appeared to them in Eden, as he afterwards designed to appear in the world to suffer, and shall appear at the left to judge; and this might tempt them to think it was probable enough, that as he appeared like them in person, they might become like him in power. But now their peremptuous hopes are at an end, and they seek the thicket; even to be hid from his eye. Their own consciences become accusers, and they have already the sentence of death in themselves: now they began to discover the lie of the tempter; their godhead is dehaffed into the lowest wretchedness, their promised power into abject weakness, and their proud wisdom into fordeless folly. Learn hence, 1. The fasthood of sin's promises: such will every disobedient soul prove to his oest. He expects happiness, but there will be found a lie in his right hand. 2. That God will discover sin, he is never so concealed. Can any hide himself in secret places that I shall not see him, saith the Lord? a Chap. ii. 9. And the LORD God called unto Adam, and said unto him, Where art thou? 10. And he said, I heard thy voice in the garden: and I was afraid, because I was naked; and I hid myself. v. 9, 10. The voice was heard before with dread, how much more the summons? We have, 1. God's call. Where art thou? It was the call of judgment; prepare to meet thy God. Nate, Willing or unwilling, the voice of the trumpet must shortly summon us to his tremendous bar: happy for the soul who can say with confidence of gracious acceptance, Here am I. (a.) It was a voice of conviction. I know thy iniquity: it is in vain to fire.—It is a great mercy when God finds out the sinner in this world with his awakening calls, for there is then hope of repentance and return. (b.) It was a voice of mercy, inviting him to return. Nate, The great inducement to the soul, to come forth from the thicket of sin, is, that there is pardon to be obtained. Had we no hope of this, we should be desperate indeed. 2. Adam's reply. A confession of his shame, and therein of his sin, and this wish just apprehensions of his deferred doom. Observe, 1. Whence all our fears proceed: Sin makes the soul afraid to meet the face of God; sin arms death with its poisoned fling; sin kindles up the flames of hell; every pang of conscience, every apprehension of danger, every affliction dispensation; all derive their origin from hence. 2. That there is no approaching God with comfort, in the nakedness of our fallen nature: blessed be his name; he hath provided for us garments, that the shame of our nakedness may be covered. The righteousness of Jesus, the second Adam, can hide every transgression, and we need not then any longer fear to stand in the presence of the most holy God; for therein arrayed, we shall be found without spot or blennish. a Chap. ii. 11. And he said, Who told thee that thou was naked? hath thou eaten of the tree, whereof I commanded thee, that thou shouldst not eat? 12. And the man said, The woman, whom thou gavest to be with me, the gave me of the tree, and I did eat. 13. And the LORD God said unto the woman, What is this that thou hast done? and the woman said, The serpent beguiled me, and I did eat. The confession of shame was the proof of guilt. God knew, but he means to bring them down into the dust of self-shaftment; therefore he puts this alarming question, that they might remember the aggravations of their transgression, and turn self-accusers. Nate, 1. Confession of sin is required, not for God's information, but for our humiliation. 2. When a man comes to the sight of his guilt, he will find abundant aggravations he never thought of till then: the rebellion, the ingratitude, the willfulness of his conduct, will make sin appear to him exceeding sinful. When they cannot deny, they still would palliate: they had eaten, 'tis true, but they would transfer the load of guilt from one to the other. We are apt imitators of this bad example; just so much of our sins as are known, we confess; but we would sin seek excuse, and extenuate what we cannot conceal. Adam is the first to be addressed: he is the head, and therefore, from him, most is to be expected. He accuses his wife, and that in such a way, as tacitly lays the blame on God. Thus gave her: I hoped for a help-mate, and found a temper. Observe, 1. How often do man say sin at God's door, and how anxious, as well as ungrateful, the charge? Why, says one, did God give me paffions, if I may not gratify them? Why did he give me the world to be made a snare to me? Alas! men will not see that God meant a blessing, the earth is our abusive of it. 2. No connections, relations, intressy, or influence, will excuse us in the day of judgment, for adding contrary to God's will. If the wife of our bosom entice us, or the friend of our heart persuade us, we should say, Get thee behind me, Satan. As Adam accused his wife, she calls it upon the serpent: He beguiled me; a weak excuse. Is the beast wiser than Vol. I. the man, or was he to be believed sooner than his Maker?—How credulous are we, when Satan is the teacher? any fallacy will pass for argument. How infidel? where God himself hath spoken, there is nothing then, but carnal action will question it. Nate, Seek for shelter where we will, we shall be found without entering at last. Let the tempers have whatever share in it, the deed will prove our own: nay, so have done it at the instigation of the devil, will be our crime, instead of our excuse. Before Chord 14. And the LORD God said unto the serpent, Because thou hast done this, thou art curled above all cattle, and above every beast of the field: upon thy belly shalt thou go, and I dult shalt thou eat all the days of thy life. 15. And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. I have, ed. 19-24. v. 14, 15. The criminals convicted, sentence must pass; and it begins with the tempers, whose crime was most notorious, and whose judgment the most dooms. The curse of God intolerable, and endless is his doom. The serpent, though but the instrument, must suffer. God will shew his displeasure against sin, wherever it appears. He was more subtle than any beast, and now is most accursed. Nate, The heaviest wrath of God will light upon them heads, who have employed the acutely genius in the service of the devil, against the revealed truths of God. He is condemned to lack the dust, to crawl under every foot, and to kill the lad and howell place: and withal, to suffer perpetual war as hated of man, and crushed by him, wherever he should be found. And though his unvenomed fling would still mark his first malice, and bite the heel which trod on him, yet his head should be bruised, and death be his portion. Mark the end of companions in iniquity; deadly hatred quickly succeeds the most cordial union. But the chief edge of this sword of judgment is levelled against him who spoke in the serpent. He is doomed, 1. To be degraded, derelved, and abhorred for ever: he was cast from the height of heaven before; now he sinks still lower. As this hath filled the measure of his iniquities, it fills the measure of his punishment: humbled, to be trodden down by those whom he deceived; to be bruised under their feet, over whom he had triumphed; and to be the object of eternal hate, of those whose friendship he had abused. Sooner or later, pride will have a fall. 2. A perpetual enmity is put between the seed of the woman and the seed of the serpent; with the certain expectation of his ruin in the conflict. Nate, (1.) The believer's heart, in this world, partakes of both these seeds; and the war of corrupt affections and Satan's temptations, continue till death; yet grace shall win the crown: and though the wounded heel prove mortal to the body, we shall, through Jesus, shortly triumph over death, and him who hath the power of it. (2.) This world will be a divided world, where the people of God must meet with many a fine thrust from Satan's seed, the ungodly set on fire of hell; but may we ever remember for our comfort, the triumphing of the wicked is but for a moment. But what to Satan was to fall of horror and despair, like the pillar of the cloud between Israel and the Egyptians, offered a bright beam of hope to fallen man. He heard the afflicted promise of a seed, who should bruise the serpent's head; and, however his apprehension of the person might be indignant, yet it afforded him a ground of faith and hope. We now are afflicted, that this seed was Christ; and need not doubt but the gospel preached unto him in this first promise, was an effectual as to the other patriarchs, before his appearance in the field. Nate, If Christianity be not full as old as the creation, it is almost as old. Christ is called the woman's seed, as being in the fulness of time to be born of her, and of woman only. Let it be remembered for the woman's comfort and honour, if she was the first to bring sin into the world, she hath also born him who will make an end of sin, and take it out of the world. His heel being bruised, represents the sufferings of his humanity, when taking away sin by the sacrifice of himself: but his wound is Satan's ruin. The nails which fastened the crucified Saviour's feet, soothe him, like Sifers, through the temples: his power and kingdom are destroyed, and his wiles for ever frustrated. The redeemed of the Lord are rescued; that wicked one toucheth them not. Though he thrusts still out his forked tongue, the agonies of death, as it were, are upon him: the spreading gospel of Jesus continues to compleat the conquest, and it will be as a little while perfected; when Satan shall be bruised under our feet, and death and hell be cast into the lake of fire. Thou promised seed, fulfill, and that soon, thy people's hope! 16. Unto the woman he said, I will greatly multiply thy sorrow, and thy conception; in sorrow thou shalt bring forth children: and thy desire shall be, to thy husband, and he shall rule over thee. D 1. Chap. i. 2. 2. Or Ispell by thy heirment. 3. 1 Cor. 6th. 4. 2 Th. ii. 5. 13, 14. Th. ii. 5. Before Christ and As the woman is second in guilt, she is next in sentence. She is to share with the man in his curle too; but she hath a burden laid on her; peculiarly her own. 1. An increase of sorrows in conception and childbearing. Of all agonizing pains, these are acute to a proverb; whilst weartome days and nights precede them; and fear, as well as anguish, embitters them. Note, 1. Every groan of travail, is the cry of sin; and every sorrow we feel, springs from this root. If our sorrows are multiplied, no wonder: our sins are to: as the world, we must acknowledge they are less than our iniquities deserve. 2. We should regard the word of God in every sorrow: this alone can reconcile the heart to patient subversion; I knowne dumb, and spend not my mouth, for it was thy doing, Phil. maxim. 9. 2. Her state of subjection pronounced. Whilst innocence remained, if some superiority was placed in man, to gentle and affectionate was the sway, that woman rather seemed the equal partner of the throne; but since sin hath entered, her yoke is heavier. Her husband rules, and as the fallen mind is now disturbed with pride and angry nations, these breed disquiet, and often make obedience real punishment. Happy those, who instead of complaining of their suffering, lament their sin. To disobey or murmur, or affect equality, much more superiority, is not only a violation of the divine law, but an insult on the divine judgment. nant head and representative, who having taken upon himself our sins, and borne our sorrows, endured the curle, and sailed it to the cross. Blessed be God for Jesus Christ. But dare any proud raisinor object to this judgment of God, and suggest that the punishment is greater than the crime? Let such an one well weigh the dead, and he will confess the wages men. For in this act of disobedience, every aggravation united: impious unbelief and insistent pride, envy of God's perfections, and bitterly appetite, costrings of God's beauty, murmuring, discontent, wilful disobedience, and black ingratitude; and this complicated with the habit treachery, and most unrelenting cruelty towards the unborn millions, whose persons he represented, and whose life was bound up in him. Let any man consider the above catalogue, and then shall God be clear in his sayings, and just when he hath judged. 20. And Adam called his wives name + Eve, because + Ioh. Chas. she was the mother of all living. Eve, or life, is a very exprecise name of her, who was to be the mother of all living, and most exprecise, if we regard that seed the should bring forth, who should destroy death, and in whom all his people should be made alive. In this view, her name was a profession of Adam's faith in the promise; and thus beautifully comes in after the dreadful sentence, to shew that though God visited his iniquities with a red, and his sin with scourges; yet his loving kindness would be not utterly take from him. 21. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. An instance this that he still cared for them, and had not, as they deferred, though highly offended, utterly cast them off. They wanted cloaths now to hide their shams, but who shall provide them, or whence? Should the provision, and learn instruction from it. 1. To be proud of our dress, is to value the badges of our guilt; our cloaths are our shame, and his twice our shame to be proud of them too. 2. Ufe, not finery, was here confuted. Let the poor be thankful they are better clad than these father; and let the rich remember needless and expensive ornaments ill befit a sinful body, and a fallen sinner. But above all, 3. The significance of these coats of skins. In the dying beast they behold their death; and not to overwhelm them with sorrow, they saw in the desert of sin, the sacrifice for sin: the blood that was shed caught them the atonement which the Lamb of God on their behalf should make; and the skins which covered their bodies, represented that sordels rob of righteousness which should prevent the shame of their spiritual nakedness from appearing: to conceal which, all they could do for themselves was as vain, as the fig-leave aprons they wore. They, whom the Lord Jesus Christ cloaths, shall not be found naked. 22. And the LORD God said, 'Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.' 23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground, from whence he was taken. 24. So he drove out the man: and he placed at the call of the garden of Eden, thereon, and a flaming sword which turned every way, to keep the way of the tree of life. v. 22, 23, 24. Death was respired; but toil and trouble immediately came upon him, in his expulsion from this bled abode. We have here. 1. God upbraiding his folly and sin, by a most piercing irony or mockery: he deserves to be put to shame, who dares to commit sin. Yet God's design is not to sport with his misery, but to awaken him to repentance: if he covers him with confusion, it is to lead him to conversion. Note, When a sinner comes to a discovery of his state, he as much upbraids his folly, as he laments his sin. 2. The reason of his expulsion; to prevent his eating of the tree of life; not that it now could profit him, but lest he should flatter himself with hopes of loving, and profane the instrumental seal, when he had broken the covenant it confirmed. (1.) Scandalous sinners, and self-righteous formalists, should be excluded from the Lord's table: they cannot but abude it. What can the seal signify to those, who are strangers to the covenant of grace? (2.) Though this tree is now no more, hailed be God for a better: Jesus Christ is the tree of Life, growing in the paradise of God, and whoever will, may freely come to him, and eat and live. 3. The manner; driven out: reluctant, no doubt, but go they must. They had forfeited God's favour, and must bear the burden: yet not to leave these happy groves alone or chiefly grieved their hearts; it was here they met and enjoyed communi- We have here, 1. The birth, names, and callings, of Cain and Abel, ver. 1, 2. 2. Their religion and different beliefs in it, ver. 3, 4. and part of ver. 5. 3. Cain's anger at God, and the reproof of him for that anger, ver. 5, 6, 7. 4. Cain's murder of his brother, and the proofs against him for that murder, ver. 9—16. 5. The family and potency of Cain, ver. 17—24. 6. The birth of another sin and grandsin of Adam, ver. 25, 26. 1. AND Adam knew Eve his wife: and the conceived and bare Cain, and said, I have gotten a man from the LORD. 2. And the again bare his brother Abel: and Abel was a keeper of sheep, but Cain was a tiller of the ground. v. 1, 2. We have an account in these verses of the children of Adam; two are only mentioned: 1. Cain the eldest; his name signifies possession, and his birth was a cause of joy. A man child was gotten from the Lord, the Lord mother hoped for the Lord also. Nate, Patrons are not to promise themselves too much from their children, and that makes the disappointment the heavier. 2. Abel; that is, vanity. Perhaps in comparison with his brother, he was lightly esteemed, as his name imports. The partiality of parents is often sinful; and in the issue, the disregarded child proves their blessing, and the darling their plague. Nate, Man in his fallen state, may not be called Abel, for he is altogether lighter than vanity itself. 3. Their employment. Adam brought not up his sons in illiteracy, but honest industry: one a shepherd, the other a husbandman. Learn hence, (1.) the shepherd and the plowman ought not to repine at their laborious calling; it is the most ancient, and was reckoned among the most honourable. (2.) Fathers have a right to chuse a calling for their children, and is in their duty to be diligent and industrious in it. 3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4. And Abel, he also brought of the firstling of his flock, and of the fat thereof. And the LORD had respect unto Abel, and to his offering: 5. But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. v. 3, 4, 5. The sons of Adam no sooner began to be grown up for labour, but we find them before the Lord. Religion was the first thing, no doubt, he taught them, and divine worship is a principal part of it. 1. They appeared, according to their vocations, with their several oblations of the fruit of the ground, and of their flock: (1.) The worship of God should be the first thing we should fulfil into our children; if they are brought up in the nurture of the Lord, we may have good hopes, when they come to years of discretion, to find them in his holy ways. (2.) According to the Lord hath blessed us, we are bound to honour him with our substance, whether for the support of his cause, or the relief of the distressed. He will count this done to himself. (3.) Among the worshippers of God, there will ever be found hypocrites: men forward enough to bow the knee, and give alms, and appear religious, but void of true faith, without which, it is impossible to please God. Such was Cain. 2. They were very differently regarded. Cain was rejected, whilst Abel offers an acceptable sacrifice, if it be asked, why? 1. Because Cain was a wicked man, his ways were displeasing to God, and therefore his sacrifice was an abomination. 2. Be- cause he was an unbeliever; his works were his truth, and he looked to no better righteousness than his own for acceptance. Nate, The works of the self-righteous are in God's sight the works of the ungodly, and will be rejected with abhorrence. Before we presume to approach God, let us ever remember, that our sacrifices can only be acceptable to him, when offered in the faith of Jesus Christ our Lord. Abel's sacrifice, on the other hand, God had respect to: 1. Because it was offered in faith: this was its commendation to his regard. It was a sacrifice of atonement in blood, implying an acknowledgment of his sin and desire, and protection of his dependance on the Redeemer to come. Nate, Wherever faith in Jesus, is there God will testify his approbation of our services: though the fire of heaven do not descend upon our sacrifice, as it seems to have done on Abel's, the fire of love will upon our heart, and bear witness of our acceptance, that we are the children of God. 2. Because it was accompanied with the offering of his heart. He was a righteous man, Most, xxiii. 3. And as the tree was good, its fruit was holiness to the Lord. Nate, There is a real difference in the characters of men: no good works can proceed but from an honest and good heart: the same faith which makes the person accepted, purifies the heart, and enables it to perform an acceptable service. Be it remembered, however, who maketh us to desire, that we may not think more highly of ourselves, than we ought to think. 3. The effect this produced on Cain. Anger against God, as if he were unjust in his regards, and envy in his innocent brother, because of God's favour to him, kindle in his bosom, dart from his fiery eyes, or disfigure his pale and fallen countenance. Behold a lively picture of the devil: how like is the offspring to the parent; a fallen man to a fallen angel? Learn here, (1.) Rituates only exasperate the unhumbled. He is filled with the fury of the Lord, as a wild bull in a net, Ife. li. 20. (2.) The children of God are ever the objects of anger, and envy to the children of the devil. The wicked feels the righteous, and guiseeth upon him with his teeth, Pfal. xxviii. 21. (3.) The roostly of the death began in Cain and Abel, and will only end with the end of time. 6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7. If thou doest well, shall thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee, shall be his desire, and thou shalt rule over him. v. 6, 7. God condescends to reason with Cain on the perversion of his conduct. The sinner that perishes, shall be left inaccessible. I stretched out my hands, but no man regarded—It were well, if on the first motions of sin in the heart, or in the first glance of the kindling eye, this question were in our thoughts, Why art thou wroth? There was no reason for it: for, 1. Acceptance was as free for him as for his brother, if he came in the same way: it was infidelity and disobedience only that excluded him; but that moment if he returned, he should find favour: bring the sacrifice of faith, it should be welcome, and go and sin no more. Nate, God is ever ready to receive the returning sinner; may his goodness lead us to repentance. 'Tis a fearful thing to abude it, and thereby to treasure up wrath against the day of wrath. But, 2. If he persisted in his evil, his unbelief, and envious wrath, he must expect to be rejected, and judgment would proceed against him. He assured, sooner or later, God will punish. Woe to that sinner, at whole door, in an hour of death, and in a day of judgment, unpardoned sin is found. 3. God assures him, as Abel was his younger, he should also be his inferior. God designed not to degrade him from his birthright, though his sin deprived him of the blessing: remember, dominion is not founded in grace: the gifts of God's special favour, alter not the distinctions of his providence. Religion never taught a man disloyalty, or disrespect of his superiors, but the want of it. The best christians are ever the most submissive subjects, the most dutiful children, and most respectful servants. 8. And Cain talked with Abel his brother: and it came to pass when they were in the field, that Cain rose up against Abel his brother, and flew him. Anger in the heart, is murder at the door: nothing is wanting but opportunity and impunity, to make every passionate man another Cain. Many were the aggravations of this foul crime. It was his brother; a brother to him ever dutiful and submissive, a person distinguished with God's favour, and one, who, unsuspicious of danger, talked with him as a friend. But what can stand before malicious envy? No doubt the time was, when Cain had started at the horrid deed; but when once a man gives place to the devil, there is no conception to what a pinch of daring wickedness he may arrive. Ogle prompio. If we would not commit murder, let us refrain from anger. Death thus began its ravages, its wages now appeared. But Before Christ about 1713. Or have the excelsior. Or forbid to the other. Chap. ii, 18. c will. v. 9. Matt. xxii. 33. John ii. 18. John ii. though Before Christ should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should the people should Heb. Blanc. Heb. iii. 14. Rev. ii. 16. 9. ¶ And the LORD said unto Cain, Where is Abel thy brother? and he said, I know not: As I my brother keeps? 10. And he said, What hath thou done? the voice of thy brother's blood? crieth unto me from the ground. 11. And now are thou curled from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. 12. When thou tillest the ground, it shall not henceforth yield unto thee her strength. A fugitive and a vagabond shalt thou be in the earth. The murder was secret, and no doubt carefully concealed. But there is a great cry, from which nothing is hid, nothing is secret: and he in this world orders his providence, often in ways almost miraculous, to bring the blood that is covered to light. God here, 1. Maketh inquisition for it by an alarming question, suited to cover him with confusion, perhaps designed to humble him to repentance. 2. His answer; false and insolent. (1.) False: I know not. A direct and wilful lie. He would fain conceal it; what folly? Can omniscience be imposed upon? One sin never comes alone: he who dared to commit murder, hesitates not to cover it with a lie. They have both the same father: thus sin ever blinds the eyes and hardens the heart. (2.) Insolent. Am I my brother's keeper? Who else should have been? Who so proper? Who so bound in love and duty? Note, God justly expects of us a kind concern for our brethren; if they receive damage to body or soul, through our neglect, much more through our means, he will require it at our hands. v. 10, 11, 12. We have here, 1. God's reply, pointed with conviction, covering him with confusion, What shall thou dost the voice of thy brother's blood crieth unto me from the ground. Blood hath a voice to reach the skies; murder will call for vengeance; blood for blood. (1.) Shall murdered bodies thus cry out, and murdered souls be silent? Hear, ye careless sinners, whole lips and lives cast abroad firebrands and death. Tremble ye negligent paffons: how many lurk immortal souls are laying their blood at your door? (2.) Where shall the man flee, whose sin hath testified to his face, whose guilt is evident? To the blood of Jesus. This crieth louder for mercy, than Abel's did for vengeance: happy the soul whose cries of sin are drowned in deeper cries of the blood of the Saviour. Even a murderer need not despair. 2. God's judgment against him: now thou art curled. No judgment so heavy as the wrath of God, and how much more when without hope of mercy. He is spared to live upon the earth, not in prospect of repentance, but as a warning against sin: a repudiate spirit, is a damned one in this world. How should we be afraid of sin, lest we provoke God to give us up to a repudiate mind, and then we are as desperate as if already shut up in the belly of hell. Two things shall make his abode here as miserable, as his prospects hereafter are terrible. (1.) The earth shall withhold her fullness; though filled, it shall not yield her increase. Adam received it barren, but by threat it brought forth fruit. Cain shall not only fawnt to till, but shall find it barren still. Note, A wicked man hath the curle of God on whatever he hath and doth; and this, like the gall in the cup, embitters all. (2.) If shall refuse him a settlement; a fugitive and a vagabond shalt thou be. He shall be cast out from the society of men, and left to wander up and down, as much a terror to himself, as an abhorrence to others. Note, This fugitive and vagabond is every sinner; he seeks to fly from himself, but guilt, like a fiend of hell, haunts him; and conscience, with a scorpion's whip, continually scourges him. Or mine inquiry is greater than that it may be forgiven. 13. And Cain said unto the LORD, My punishment is greater than I can bear. 14. Behold, thou hast driven me out this day from the face of the earth: and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth, and it shall come to pain, that every one that findeth me shall stay me. 15. And the LORD said unto him, Therefore whoever shayeth Cain, vengeance shall be taken on him: seven-fold. And the Heb. lxxv. 14. LORD set a mark upon Cain, lest any finding him should kill him. v. 13, 14. Cain's punishment was less than his inquiry deserved; yet he murmurs against it, as cruel, and more than he can bear. The hardened heart of man is thus ever disposed to change God foolishly. Doth a living man dare to complain of any present burden? Let him rather stand astonished that he is out of hell. Note, They who quarrel with the punishments of sin, as too severe, will feel them to their cost by and by; and he made to own the justice of them too. Four fore judgments were upon him; expulsion from God's face and favour, as a repudiate; expulsion from the comforts of society and the church of God; a restless and tormented conscience; and the continual and terrible fears of death. Learn, 1. The soul who departs from God, is the prey of constant disquiet: though he seeks rest, he finds none. 2. Guilt is the source of excelsess, and every prospect of death to such an one, is big with terror and dismay. We have here God's protection of Cain, and the mark set upon him. First, to confirm the sentence passed upon him he is not to be executed, lest he be forgotten, but lives a standing monument of God's vengeance against sin. We need not wonder that God does not immediately cut off during and preformous sinners: he hath wise ends to answer in them. Secondly, the mark was to point him out; not more to save him harmless, than to brand him infamous, This is the Murderer! The mark of sin is upon every guilty soul: though secret now, the day is near when the brand of the beall will appear in the forehead, and the impenitent sinner be pointed out as the object of scorn and abhorrence to sinners and angels; and be doomed to live for ever as an outcast from God, with devils in hell. 16. ¶ And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 17. And Cain knew his wife, and she conceived and bare Enoch: and he builded a city, and called the name of the city after the name of his son Enoch. 18. And unto Enoch was born Irod: and Irod begat Mehujael: and Mehujael begat Methujael: and Methujael begat Lamech. v. 16, 17, 18. We have here, according to the sentence, 1. Cain's banishment: The presence of the Lord he no longer defired; but dreaded, and therefore fought to fly from it. He had done now with worship and sacrifices; and as God had forsaken him, he renounces all profession of godliness, and commences vagabond. None sink so low, none grow so infamously vile, as those who having made profession of godliness, return, as the dog to their vomit. 2. Whether he went. To the east of Eden, the way the flaming church stood; infamible to God's dreadful judgments, and defying them; such daring inquiry being the last produce of the abandoned heart: but he found no rest. It was the land of Nod, or trembling, to him wherever he was: he could not fly from himself. Let the guilty sinner never think of flying from God, but to God, if ever he hopes to find rest unto his soul. 3. His labours. To build a city, an expedient dictated by his fears, perhaps to secure his person; or by his implicity, in hopes of disappointing the divine sentence; or by his implicity, to divert his thoughts; or by his perils, to make himself distinguished: whatever a wicked man doth, his motives, pursuits, and ends, are all wrong. Learn hence, (1.) 'Tis a sad symptom of a sinful state, when a man cannot bear his own thoughts, but must be seeking some continual engagements in order to divert his mind. (2.) The sinner feels: a fixed abode in the earth: he would set up his name and city here. To be worldly minded, is the sure evidence of departure from God. (3.) In vain are all the attempts of the guilty: his possessions must fail, his cries moulded into dust, his name be blotted out, and death, which brings him to the judgment that of God, disappoint all his labours under the sun. 4. His family. The names of them are mentioned, but no good of them; they were chips of the old block; malus cervus, malum evum; what a curle to his family is a wicked patent? 19. ¶ And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20. And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21. And his brethren came out Jabal: he was the father of all such as handle the harp and organ. 22. And Zillah, she also bare Tubal-Cain, an instructor of every artificer in brass and iron: and the father of Tubal-Cain was Naamah. v. 19, 20, 21, 22. We have some account of one of Cain's posterity; and as we might expect a bad father and a worse son; 1. His Before Ch. about 15. Heb. Ch. Heb. R. Heb. R. Babes Cloth 3574. 1. His taking two wives. He was the first probably, who had transgressed the divine institution: he began the bad custom, but better men followed him. How hard, when custom hath established sin into a law, to escape from the pollutions that are in the world! 2. His remarkable family. Wicked men often prosper, and flourish like a green bay tree for a time; but their end is, to be confessed together. Be not those restless thon, though his house be increased. We have the names and occupations of his children: (1.) Jubal, the father of Shepherds, celebrated for his knowledge in breeding and keeping cattle. (2.) Jubal, a musician, and the first inventor of it. (3.) Tubal-Cain, famed for his works in heals and iron. (4.) Naaman, their sister, the beautiful, as her name signifies. It seems not improbable, in this degenerate race idolatry began; and Lamech being the Jupiter, his sons are the Pan, Apollo, and Vulcan, and his daughter the Venus of the heathens. Observe, 1. Amistil all their worldly inventions, no mention is made of God, or his service: as long as the worldly mind can profit or please himself, he looks no higher. 2. Wicked men may be made very useful in their generation. 3. Though musical was first invented by a bad man, God hath made it subservient to a good end. This is a pity the profession of musical should, in their conduct, rather chuse to imitate the inventor Jubal, than the reformer of it David. Owl would fly a man in my wound, do; Or in my hunt. 23. And Lamech said unto his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, heathen unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 24. If Cain shall be avenged seven-fold, truly Lamech seventy and seven fold. v. 23, 24. Lamech's wickedness is farther recorded. 1. His imperiousness. His wives hear his voice, and tremble. Nata, (1.) Those who marry like Lamech, for lull, will fathom long speak the kind voice of love. (2.) The most rigorous exactness of others duty, are often the most flagrant neglectors of their own. 2. His ferocity. I have slain a man to my wounding, &c. I have done it, nor fear the consequences; or as in the margin, I would fly a man, that dared provoke, or stand in my way, though I were wounded in the conflict. Bloody-minded men stick at nothing when their passions hurry them on! the accursed sin of dwelling is Lamech's spirit. 3. His presumptuous impiety. From Cain's protection, he infers his own ferocity, commit what crimes he would: thus wicked men wax words and words. Because God's vengeance is not speedily executed, they harden themselves in the confidence of impunity: but though vengeance be slow, it is sure; their damnation sundereth not. All we hear of Cain and his seed, is a continuance of evil: a bad beginning necessarily leads to a bad end. 3574. Chap. v. 5. 10 b. Shatt. 3574. Chap. v. 6. Or to call themselves the name of the Lord. 25. ¶ And Adam knew his wife again, and the bare a son, and called his name Seth: For God, said she, hath appointed me another seed-infessed of Abel, whom Cain slew. 26. And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD. v. 25, 26. Great, no doubt, was Adam's grief for his lost Abel; greater for his rebellion, Cain: but he shall not have all forrow and no comfort. God will in some fort make up the breach; though he shall have enough to awaken the remembrance of his sin and his forrow, he shall not be left utterly defturite. 1. God gives him another son, to be the establishment of his family, and in whose house the worship of God should be perpetuated in the room of Abel. God will never want a holy seed. Though the church be never so persecuted, Samaria mayrean from a cellar: There shall still be a generation to serve him. 2. The name given him; Seth, placed or settled; and another seed, typifying that emphaticised seed the Messiah, who should be placed as an ensign on an hill, and to whom should the gathering of the people be. 3. The farther increase of his family in Seth's son, Enos, or miserable; so called, to reunion us that the best of men were but miserable sinners. And now in their land's seed, they behold a comfortable prospect of the perpetuity of the true religion. For, 4. They were distinguished for their regard to God's name and worship: they were of a different character from the irrefutable offspring of Cain: they continued in prayer and public sacrifices: no doubt Adam's children had done so from the beginning, but they now began to be more remarked for it. The more the wickedness of men appear, the more should the people of God be quickened: 'tis high time to be jealous for God's glory, when iniquity abounds. The margin reads, they began to be called by the name of the Lord: Perhaps a name of reproach given by the wicked sons of Cain; the godly, the precise. The people of God ever bore his Vol. I. name; a name of infamy in the earth, but a name of honour in heaven; the sons and daughters of the Lord Almighty. This chapter is the only authentic history extant of the first age of the world from the creation to the flood. It contains an account of the defendants of Seth to Nash, and is preserved, and from thence continued down to Gariff, Luke iii. 36. who was the feed of the woman, that was promised. We have here an account, 1. Concerning Adam, ver. 1—5. 2. Seth, ver. 6—8. 3. Enos, ver. 9—11. 4. Cainam, ver. 12—14. 5. Mahalaleel, ver. 15—17. 6. Yared, ver. 11—20. 7. Knoch, ver. 21—24. 8. Mahaaleel, ver. 25—27. 9. Lamech and his son Nash, ver. 28. ad finem. All forrester being given by inspiration of God is profitable, though not all alike profitable. 1. THIS is the book of the generations of Adam: 1. In the day that God created man, in the likeness of God made he him: 2. Male and female created he them; and blessed them, and called their name: Adam, in the day when they were created. 3. ¶ And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth. 4. And the days of Adam after he had begotten Seth, were eight hundred years; and he begat sons and daughters. 5. And all the days that Adam lived were nine hundred and thirty years: and he died. v. 1, 2. We have a recital here of what was largely treated of before. 'Tis useful that man should often be reminded of his maker, for he is strangely apt to forget him. We have here, 1. His name: this was not so expressly mentioned before; it signifies not earth, to point him to his original, and signify his subjection; and both have one name, for they have one nature, and by marriage are one flesh: let the man love his wife then, even as himself. 2. His generations. His own and his possessions: the only valuable genealogy is this; to know, not from whom we come, but from whom Christ came. The greatest man living is but the son of the duft; of the earth, earthy: the only noble extraction is to be related to the Lord from heaven. v. 3, 4, 5. No notice is taken of what other children he begat; though in virtue of the blessing, no doubt, he begat many before, as well as after Seth. 1. The time of his birth. The 130th year, a long space, and full of trouble: now there is a little sunshine after the dark cloud. We need he thankful for every mercy in the way, and wait in this vale of tears with patience, till our appointed change comes. 2. What is said of him? He begat him in his own likeness; not in the image of God, in which himself was created, but in the likeness of his own corrupt and fallen left. Miserable effects of sin! We can entail nothing now upon our offspring, but sin and the curse of it. Grace doth not run in the blood, but corruption doth. 3. His age and death; certain to come, though long delayed: may we often remember it, and learn from the view, so to number our days, as to apply our hearts unto wisdom. 6. And Seth lived an hundred and five years, and begat Enos. 7. And Seth lived after he had begat Enos eight hundred and seven years, and begat sons and daughters. 8. And all the days of Seth were nine hundred and twelve years, and he died. 9. And Enos lived ninety years, and begat Cainan. 10. And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters. 11. And all the days of Enos were nine hundred and five years: and he died. 12. And Cainan lived seventy years, and begat Mahalaleel. 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years: and begat sons and daughters. 14. And all the days of Cainan were nine hundred and ten years: and he died. 15. And Mahalaleel lived sixty and five years, and begat Jared. 16. And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters. 17. And all the days of Mahalaleel were eight hundred ninety and five years: and he died. 18. And Jared lived an hundred sixty and two years, and he begat Enoch. 19. And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters. 20. And all the days of Jared were nine hundred sixty and two years: and he died. Adam's descendants are recounted to the fifth generation. He lived to see the earth overjoyed, and replenished with inhabitants. The account of Seth's posterity is dwelt upon; whilst Cain's is only mentioned, and no more. God's faints are precious in his fight. Observe, 1. How death passed upon all. Their lives were long indeed, but the burden of the tale is, and he died. Health, riches, wisdom, and what is better, godliness, make no distinction here: 'Tis all thou art, and all the proud muft be. 2. Their days are mentioned, to remind us that years and ages are but longer days; and when they are gone, will be like yesterday, which is past. 3. The length of their lives. Many ages. Though death was entered, his ravages were refrained, either by the excellent temperature of the air, and the wholesomeness of their food, in which the antideluvian world, no doubt, far exceeded the present; or by the power of God, who preserved men's lives to overforall the earth the sooner, or rather that the true religion might be thus preserved from corruption. A finner looks back with regret on these lives of ages, and wishes their return; a faint of God rejoices in his happier lot, that he is not left so long to groan in this tabernacle, being burthened. 21. And Enoch lived sixty and five years, and begat Methuselah. 22. And Enoch 'walked with God after he begat Methuselah three hundred years, and begat sons and daughters. 23. And all the days of Enoch, were three hundred and sixty-five years. 24. And 'Enoch walked with God, and he was not: for God took him. 21. 21-24. In the foregoing generations, nothing is said of their characters; their descent bids us hope they imitated their father. But here God singles out one to be the imitation of future ages, as he was the glory of that in which he lived. Observe. 1. His conversation in the world. He walked with God. (1.) His practice was agreeable to God's will: he maintained a happy communion with him: his soul was weaned from the vanities of the world, and fixed on God as his only portion. Now, The life of every christian is walking with God. 2. As a reconciled sinner, through the blood of Christ. 3. As a restored soul, through the spirit of Christ. 4. As an obedient servant, according to the word of Christ. 5. As an observant worthier in all ordinances, and an attentive improver of all providences. 6. As happy in the fellowship obtained with God, through his dear Son. 7. As a constant expectant of God's appearing to take us to humbly, that we may behold his glory. (2.) His preaching. He not only himself lived for God, but he laboured for God, Jude 14. Boldly rebuking sin, and encouraging the faithful in their adherence to God, from the prospect of the appearance of their Lord to judge the ungodly, and to reward his saints. (3.) His perseverance herein. To the end of his days. There seems no reason to apprehend he did not walk with God before; we are allured, however, after he begat Methuselah, he did three hundred years. Every true faint of God is known by his perseverance. It was a long while to live thus in a wicked world, but he walked by faith. Note, True faith never failed. 2. His translation from earth to heaven. It was his business and happiness to live for God; it is his reward to live with God. He was in the prime of life when God took him; had not, according to general reckoning, lived out half his days; but surely he was a wonderful sinner by the exchange. He quinted a wicked world for a heavenly kingdom; a life of toil for a rest in glory; a scene of vanity for bliss eternal. Note, we ought not too much to lament for our dear friends that die in the Lord, left our selfishness, rather than our affection appear. Though the child be robbed from the tender parents, the husband from his weeping family, or the zealous minister from his desolate flock; the loss indeed is ours, the gain is thorn. They have lived enough whom God takes to humbly: the days that are cut off from the labours of time, shall be added to the rewards of eternity. Early deaths, and sudden deaths, are reckoned untimely; but who can think it untimely to go to the bottom of Jesus; or who should grieve that No painful agonies need to untie, The soul that's ready to ascend on high, And mount its exile from its native sky. 3. The manner of his translation. He was caught up, perhaps visibly, as Elijah afterwards, into heaven: his body changed in the wrinkling of an eye, from corruption to incorruption, from dishonour to glory, from natural to spiritual, and his soul, freed from every spot of sin, made there for an inheritance among the saints in light. We may not hope for such a change, but we expect an equivalent; the arm of death, which snatches the believer from the earth, shall carry him to the place whither Enoch is gone before. 4. The grand principle which influenced him to such a conduct, and brought him to such an end; Faith to the Lord: Jesus Christ, Heb. xi. 5. Note, (1.) Faith only can enable us to walk with God. (2.) Thus shall we please God. (3.) God will testify his pleasure in such a walk, by his witness in our hearts now, and by his approbation in a judgment day. (4.) Eminent believers shall have singular honours, as one star different from another star in glory. 25. And Methuselah lived an hundred eighty and seven years, and begat Lamech. 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters. 27. And all the days of Methuselah were nine hundred sixty and nine years: and he died. 25. 25, 26, 27. Methuselah died in the year of the deluge, as if taken away from the evil to come. He exceeded all men in length of days, but died too: every man living is altogether vanity. When we consider that a thousand years and one day are alike compared with eternity, the difference of the age of Methuselah, and the child that beached only, and died, vanishes into nothing. If eternity is so vast, and time so vain, how careful should we be to redeem the one, in order to secure the other. 28. And Lamech lived an hundred eighty and two years, and begat a son. 29. And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. 30. And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters. 31. And all the days of Lamech were seven hundred seventy and seven years: and he died. 32. And Noah was five hundred years old: and Noah begat 'Shem, Ham, and 'Japheth. Good and bad men have the same names, but their characters easily distinguish them; Lamech the faint, from Lamech the sinner. He had many sons, but one most remarkable. We have. 1. His name: Noah; rest. They expected in him a comfort from their toils. Children should be a rest for their parents: happy they who can say by experience of their dutifulness and affection, this same shall comfort us. 2. His family. Shem, Ham, and Japheth. They are particularly mentioned, because of the subsequent transactions: Shem, though first in name, is not first in age; but as he was first in God's favour, he obtains the preference. God's gifts are his own; if he chuses one and not another, who shall secure him of partiality; or say to him, What do I thus? Shem signifies, name: for from him is to descend the seed, who is above every name. Note, if the name of Christian be ours indeed, the birthright and binding are entailed on it: we shall be counted among the church of the first-born, whose names are written in heaven. The most remarkable thing we have upon record concerning the old world, is the destruction of it by the universal delays, of which this chapter begins the history; wherein we have, 1. The abounding iniquity of that wicked world, vers. 1-5, and vers. 11, 12. 2. God's just resentment, and reflection is punish it, vers. 6, 7. 3. The special favour of God is Noah. 1. In the character given of him, vers. 8, 9, 10. 2. In the communication of God's purpose to him, vers. 13, 17. 3. In the directions he gave him to make an oath for his own safety, vers. 14, 15, 16. 4. In the employing of him for the preservation of the rest of the creatures, vers. 18-21. Lords, Noah's obedience to the instructions given him, vers. 22. And this concerning the old world is written for our admonition upon whom the oath of the new world are come. 1. AND it came to pass when men began to multiply on the face of the earth, and daughters were born unto them. 2. That the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose. 1. 2. The chapter opens with an account of the causes of that universal degeneracy which began to prevail on the earth. 1. The increase of men. The multitude of evil doers is the great encouragement and support of sin. Now, it is a bad symptom of a bad state, when any man's plea is, that he is too world than his neighbours. It is enough, that he is like the world, to be condemned with the world. 2. Their unholy marriages. The sons of God, the seed of Sath, distinguish'd for their piety, behold the beauty of the daughters of men, the wicked seed of Cain, and took them Sahara Chaffa of their spoofery from God. Learn hence, (1.) A bad woman armed with beauty is one of the most deadly instruments the devil can employ against the foes of God. (2.) Those who in marriage consult only the pleasing the eye, will soon find an aching heart. (3.) A Christian man or woman should dread as much to be yoked with an unbeliever, as a living body to be tied for life to a dead corpse: the one can communicate contagious, but the other cannot enliven. 2. And the LORD said, 'My Spirit shall not always thrive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. The Lord's displeasure for these proceedings, and his threatened judgments against the evil doers. 1. His displeasure. He will withdraw his Spirit. He had raised up Noah, a preacher of righteousness; he had given them secret convictions; and now he threatens to leave them to fill up the measure of their iniquities, till they should be ripe for destruction. Observe, (1.) Nothing grieves the Spirit of God more forcibly than fleshly lusts. (2.) Every fresh indulgence of sin is a new resistance against God's shrieves. (3.) When the Spirit of God is resisted, his calls become less terrible, till he is quite withdrawn. (4.) When God strives no more, then we rush headlong into sin and ruin. Lord, take not thy holy Spirit from us. 2. The reason given. Man is flesh, incurably corrupt, and altogether become abominable. When there is a total mortification, there is no help but amputation, only recidendom. What can be so abating as this view of our vile natures: Man is funk totally into flesh, and his very soul is become earthly, sensual. 3. A merciful respite. An hundred and twenty years. God never strikes without warning; but when his gospel is rejected, his calls disregarded, his admonitions made light of, though he wait long, his time of patience ends; the sword is drawn, the dinner dies. Let us hear then, and fear, and do no more wickedly. 4. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same became mighty men, which were of old, men of renown. 5. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil + continually. 5. Things went from evil to worse. What else could be hoped from such ungodly connections. The produce of these marriages was giants, mighty men, men of renown for their conquests and their power. (1.) Whenever a wicked man has great power, we may expect great oppression. (2.) The renown of conquerors is their greatest dishonour, and the trumpet of fame the found of infamy. We are apt to admire a Castor, or Alexander, and in the glare of conquest forget the pails of society, and the forgeries of mankind. God saw. How could he but see, when his eyes go continually to and see them the earth. He saw, 1. The wickedness of man was great in the earth. The cry of the oppressed, and the tears of the injured, came up before him, and it was universal. The earth was filled with it; all ranks and all degrees had corrupted their ways. Note, (1.) When great men are wicked, their wickedness is great. (2.) The examples of the great are deadly inflections; what they begin, will quickly be initiated. (3.) But God takes notice. There is a book of remembrance written: not an oppressive dead, or wicked word, but is minutest for judgment. 2. The root of this great wickedness; the apostles nature of man. His inward parts are still worse than his way; his heart is naught; all his thoughts perverse; yea, every rising imagination lay with evil; and this determinally and continually. Behold a lively picture of a fallen Spirit. Note, However great outward wickedness is, God sees greater abominations within: the heart of every sinner contains greater crimes than ever were yet committed. 6. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 7. And the LORD said, I will destroy man whom I have created, from the face of the earth, both man and healt, and the creeping thing, and the foals of the air: for it repenteth me that I have made them: 7. God could not behold without concern a catholic so offensive to his purity, and so dishonourable to his moral government, and therefore most justly determines to visit for these things. 1. God repented that he had made man; it grieved him at his heart. Not that he is susceptible of sorrow, or capable of change: he speaks after the manner of men only, when affected with such provocations. His displeasure against sin is without any painful sensation, yea, is the emanation of his immaculate purity; and his repentance, a change of conduct, not a change of mind. Doth God thus regard sin, and shall not we grieve for it, and repent over it? Note, Man now made shall not disappoint his labour. In Jesus Christ, and the new creation in him, he will be able to eternity to say, This same shall comfort us concerning the work of our heads. Chap. v. 25. 2. The purpose of God to destroy man, the work of his hands; to wipe out his name from among the living, and, as involved in his sin, to consume the whole brute creation with him. Note, (1.) He that makes can unmake us in an infamy; he need only heretic in anger, and the candle of life in faith lighted shall be extinguished. (2.) Those who will not be converted, must be consumed. (3.) If the sinner will have God to change his judgments, he must by faith change his way. In vain are the hopes of mercy, where there remains the indulgence of sin. 8. But Noah found grace in the eyes of the LORD. 9. These are the generations of Noah; Noah was a just man, and perfect in his generations, and Noah walked with God. 10. And Noah begat three sons, Shem, Elain, and Japhet. v. 8, 9, 10. Noah was an exception from the general corruption; for we find, 1. A token of God's approbation of him. God given to every man according to his work is. His judgment is according to truth. Though Noah was a despised preacher in a careless world, God's favour amply repack him, and made him more highly honourable than the giants of renown. I had rather fond favour in the eyes of the Lord, than he regarded by an admiring world; and have my name written in the book of life of the Lamb, than emblazoned in the annals of fame amongst the mightiest heroes. 2. The reason of this approbation. (1.) He was a just man, or a justified man; he was first a believer, and then a preacher of the righteousness of faith. No acceptance with God without faith. (2.) A perfect man; sincere before God, and without allowed guide, though, as we find, compelled as other men with infirmities. Note, Though perfection of sincerity be found in men, freedom from sin never was nor will he in this world, save in him who was more than man. (3.) He walked with God, when all before were walking in their own ways. He dared to be eminently singular, and to profess it too. It is a blessed proof of a heart with God, when in evil days a man dare openly snow himself on the Lord's side. 11. The earth also was corrupt before God; and the earth was filled with violence. 12. And God looked upon the earth, and behold, it was corrupt; for all flesh had corrupted his way upon the earth. v. 11, 12. God takes repeated notice of the wickedness of men. He will not only be, but he does to be just in his judgments. Violence and spoil disfigured the earth, and, like devouring healt let loose, the fallen sons of men preyed one on another. Every kingdom, city, family, was anarchy; and every place confusion. It was surely high time to interpose. Sin is the cause of every mislaid: if kingdoms fail, or healt are divided, to this it must be ascribed. Note, The people of God are usually looked upon as the burden and the treason of the earth. How little do men know, that for these takes only judgment this hour lingereth. 13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them: and behold, I will destroy them with the earth. 14. Make thee an ark of gopher-wood; + rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 15. And this is the fashion which thou shalt make it of: the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16. A window shalt thou make to the ark, and in a cubit shalt thou finish it above, and the door of the ark shalt thou set in the side thereof: with lower, second, and third stories shalt thou make it. 17. And behold, I, even I do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breadth of life, from under heaven: and every thing that is in the earth shall die. 18. But with thee will I establish my covenant: and thou shalt come into the ark; thou, and thy sons, and thy wife, and thy sons wives with thee. 19. And of every living thing Before Christ about 1900. 6 See Chap. viii. thing of all flesh, two of every sort shall thou bring into the ark, so keep them alive with thee: they shall be male and female. 20. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind: two of every sort shall come unto thee, to keep them alive. 21. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee and for them. God's favour to Noah now begins to appear in a very figual instance. 1. He communicates to him his fixed purpose to destroy the world of the ungodly. Their end is come, their measure of iniquity is filled, and his patience at an end: the vessels of wrath are now fitted for destruction. When the appointed hour in God's eternal counsels arrives, then the end of the world, and of all flesh, comes in a more awful feast. 2. The manner of their end. By a flood. I that bound up the waters in swaddling bands, when the great deep first broke from the womb of nature, will open its fountains: I, even I; my power will accomplish it, and my decree is unchangeable. Their burning lofts shall be quenched in a deluge of waters. 3. His covenant with him and his family. A covenant of meretes temporal and spiritual: a deliverance from the devouring dead; but, better still, a deliverance from the deluge of iniquity too. Note, (1.) The covenant of grace was from the beginning the only saving hope. (2.) With whomsoever God establishes it, nothing can disappoint the fulfilment: it is ordered in all things, and fare. (3.) That faith in God's promise is the only and sure way of laying hold of an interest in this covenant. 4. The means and methods prescribed for the saving himself and his family. An ark. He must provide it. Note, God's first promise do not make our labours needless, but encourage us to work, from the assurance of success. God orders the manner of the ark. He who saves will direct us in the proper methods to work out our salvation. It is not designed for failing, but to save from sinning; and it is to be made large enough to contain himself, his family, and some of every species of animals. Mark the blessing of pious parents; Noah's whole family were kept alive for their father's sake. 5. The assurance that God would collect the proper freight, when he had prepared the vessel. Though we may often be in the dark, how things shall be brought about, yet if we are acting under the divine command, and trusting upon the divine promise, he will bring it to pass. 6. Noah first preached to those who persist, and then became a favour to those who survived: in both an eminent type of his Lord, who, when he left those inaccessible who rejected his word, opened the door of his heart, a safe retreat from all the floods of wrath to every guilty sinner who should flee thither. To this ark, my sinful soul, betake thyself. 22. Thus did Noah, according to all that God commanded him, so did he. No sooner commanded, but he obeys: such is the ready mind of every true believer. Speak, Lord, for thy fervent heareth. 1. His unreserved faith. A thousand corrupt reasonings no doubt intruded, of the how, and why, and wherefore; but it was enough for Noah, he had God's word, that silenced every doubt. Note, The reason why men do not now flee from the wrath to come, is because they attend to the vain reasonings of their mind against the express revelation of God. 2. His diligence. He began immediately, and finished it according to the pattern. He staggered neither at the trouble and expense, nor could be diverted by the mockeries of the unbelievers, who, no doubt, thought him a very ridiculous enthusiasm, to attempt providing against such an improbable, or, as to them it appeared, impossible event. Note, Those who cannot bear the scroful of the world, or be ready to give up all for Christ, will never swim in the ark. 3. It was a continual sermon: every blow of the axe and hammer was a call to repentance. It convinced not the world indeed, but it condemned it. Heb. xi. 7. Note, The time will come, when sinners will remember their obstinacy and hardiness of heart, too late to amend it. In this chapter we have the performance of what was revealed in the foregoing chapter. 1. God's practices call to Noah and his family to come into the ark, ver. 1. and to bring the creatures that serve to be preserved alive along with him, ver. 2. 3. in consideration of the deluge of hand, ver. 4. a. Noah's obedience to this foreword, which, ver. 5—9. an amount of which is repeated, ver. 13—16. to which is added God's tender were, to that him in. 3. The course of the throated deluge, ver. 10. the course of it, ver. 11. 12. the prevalence of it, ver. 17—20. 4. The dreadful definitions that were made by it in the death of every living creature upon earth, except what were in the ark, ver. 21, 22, 23. 5. The continuance of the deluge, before it began to abate, was hundred and fifty days, ver. 24. Before Christ about 1900. 1. AND the LORD said unto Noah, "Come thou, and all thy house into the ark: for" there have I seen righteous before me in this generation. 2. Of every clean beast thou shalt take to thee by "fevens the male and his female: and of the beasts that are not clean by two, the male and his female. 3. Of fowls also of the air, by fevens, the male and the female: to keep feed alive upon the face of all the earth. 4. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made, will I destroy from off the face of the earth. v. 1, 2, 3, 4. When the work was finished, and the one hundred and twenty years at an end, then God begins to fulfil his faithful word. 1. Noah is commanded to enter with his family, and all the creatures. "Come into the ark." Sweet voice of mercy, thus inviting to a first refuge from the impending storm. Such is the gracious call of Jesus to the sinful soul; Come unto me, and I will give you rest. And shall we be obdurate, as blind to our own interest as infallible to the Saviour's love! Surely then we deserve to perish. His family were not all like their father; one we are assured was wicked enough, yet his father's mercies descend upon him. Learn, (1.) There is no pure society under the sun: in the ark was a reprobate, and, amongst the twelve apostles, a traitor. (2.) A bad child fares often the better for his parent's sake. 2. A comfortable testimony repeated of his integrity. It is a blessed thing to have God's attestation to our simplicity before him; and it is the Lord's delight to behold it, his care to reward it. He will preserve such from the pleasure of the ungodly, and reserve them as monuments of his distinguished mercy. 3. The regulations concerning the beasts, their nature and number. Of clean and unclean both most come, for none must be lost; yet their number differs, not only because the clean are most serviceable for man, and therefore shall be most numerous, (behold the wise providence of God!) but also because of them he must offer unto the Lord. Note, Man, in the provision that is made for his comfort, should never lose sight, that the greater end still proposed in all God's works is his own glory. 4. Another respite of seven days. A moment more, another call, and the last. They who will not regard the judgment at their door, must perish without remedy. Note, When the heart hath long been hardened against the calls of God, there is little hopes of a change at last. Of the multitudes of dying beds I have attended, I never saw one man, of whom I had Christian grounds of confidence, who only then began to be warned of their danger, when at the gate of death. 5. And Noah did according to all that the LORD commanded him. 6. And Noah was for hundred years old, when the flood of waters was upon the earth. 7. And Noah went in, and his sons, and his wife, and his sons wives with him, into the ark, because of the waters of the flood. 8. Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creeps upon the earth, 9. There went in two and two unto Noah into the ark, the male and female, as God had commanded Noah. 10. And it came to pass after seven days, that the waters of the flood were upon the earth. v. 5, 6, 7, 8, 9, 10. He was not disobedient to the heavenly admonition. 1. He went in, and all his, and the creatures God had brought him. 2. As soon as he was safe lodged, that moment the flood came. Note, God waits now only for his last feast to be gathered in, and for the number of his elect to be accomplished, and then a more terrible deluge of fire shall descend upon the ungodly. 11. In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 12. And the rain was upon the earth forty days and forty nights. v. 11, 21. Philip Chill. v. 191, 12. We have the time and manner of this awakening judgment particularly recorded. 1. The time; the 600th year of Noah, of the world 1656, on the 17th day of the second month. And as we suppose the earth was created with the ripe fruit upon it, the second month should answer our November: So that Noah had time to collect his harvest, and make provision for his long voyage. Note, Noah was an old man: the oldest saints must expect their trials to the land day; and as they are veterans in the service, they are the better prepared for it. 2. The manner. Two causes are affirmed; the deep broken up, and the windows of heaven opened. When God pleases to avenge his quarrel, all creatures above, below, around us, are ready instruments for his judgments. (1.) The fountains of the great deep were broken up. The earth is founded upon the floods; its bowels contain enough to destroy it, if God lets loose the waters from their prisons. (2.) The windows of heaven were opened: the clouds poured down excellent torrents, forty days and nights; and from these concurrent causes, the earth took as a stone in the mighty waters. Learn here. (1.) The greatest bleedings may quickly be made the heaviest judgments. (2.) To look beyond second causes to the first. If floods deluge, or earthquakes swallow up, or fore confidæ, there is one who gives such elements its commission, and each judgment its orders. (3.) That there are within the earth, as in the heavens above,但却因为 of fire, as well as water; and that this world is doomed one day to experience their fatal influence. Be it our care then to secure a cover from the impending storm, in him who is the only refuge; and then, When thou passest through the waters, they shall not overflow thee; and when thou walkest through the fire, thou shalt not be burnt. If so, xiii. 2. Heb. Wing. 13. In the self-same day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark. 14. They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creeps upon the earth after his kind, and every fowl after his kind, every bird of every *fort. 15. And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. 16. And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in. We have a repetition of the care God took of Noah and his family; and, 1. It is particularly observed, that his three sons were no polygamists; they were content with one wife: and no butchlers, against the ordinance of God. It appears to be God's will (some special calls excepted), that every man should have a wife, as it is evident he should have but one. 2. That God shut them in. (1.) He brought them in; Noah by his grace, and the creatures by his power, refraining their mutual enmities for a time. Note, 1. If ever we come into the ark, we must think to whom we are indebted for it. By grace ye are saved. 2. Not the refrainers of sin for a season, but the subdued of sin in the heart, is the proof of a change of nature. (2.) He kept them in, safe amidst the surrounding floods. The soul which God calls, he keeps; for his gifts and ceilings are without repentance, Rom. xi. 29. He shut them in, as separate from the wicked world. Those that are Christ's people, though in the world, are not of the world, but chosen out of the world, and in affection and temper separated from the world. (3.) In shutting them in, he shut all the world out. No doubt, when they began to see the lowing clouds, and the rising waters, then they were impenetrable enough for that admission they had slighted. But it is too late to cry, Open unto us, when the door is shut. Note, (1.) This is the day of salvation. Christ is a willing Saviour, and his arms of mercy are stretched out, to save the vices sinner from the wrath of God. He that cometh to him now, shall be in no wise cast out. (2.) If men neglect the day of mercy, it will be too late to come when it is the day of judgment. It must be now, or never. 17. And the flood was forty days upon the earth: and the waters increased, and bare up the ark, and it was lift up above the earth. 18. And the waters prevailed, and were increased greatly upon the earth: and the ark went upon the face of the waters. 19. And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. 20. Fifteen cubits upward did the waters prevail; and the mountains were covered. Now the waters prevail. He that begins will make an end. We have, Vol. I. 1. Noah's safety. The ark was lifted up above the earth. Note, (1.) The church of Christ will swim, where its enemies shall sink like lead in the mighty waters. (2.) The incense of the waters raised it the higher above the earth, and the nearer heaven. See the sanctified use of afflictions. 2. The rising of the waters above every hill and mountains, fifteen cubits. The sinners, no doubt, fled to their refuge, hoping to find the waters abate; and driven at last to the utmost verges, with trembling hearts felt its approach to their bodies, and the vanity of all their efforts to stem the dreadful tide. There is no security for the soul who is out of Christ: every refuge to him is a refuge of lies. 21. And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beall, and of every creeping thing that creeps upon the earth, and every man. 22. All in whose nostrils may the breath of life, of all that cast in the dry land, died. 23. And every living substance was destroyed, which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. 24. And the waters prevailed upon the earth an hundred and fifty days. Behold the dreadful scene; what ravages are made on the earth? See its inhabitants swept away with the bosom of destruction. They are all dead corpses shutting upon the waters. How awful, how sudden the supper! when casting and drinking, building, marrying, and in the height of the bridal feast, to bear the craft of elements, to see the wreck of nature, and a dissolving world. In vain they cry, in vain they climb, in vain they intreat; every avenue is shut up, and escape impossible; whilst Noah, secure in the divine protection, swims in safety, and sleeps in peace. See. 1. How fearful a thing it is to fall into the hands of the living God. Sinner, read and tremble; a more fearful doom awaits thee, except thou repent. 2. Though Noah's relations, or his carpenters, might plead their blood, or their labours, it will not procure them admittance. Ties of blood will be dissolved in the judgment day, and not the work, but the temper will be regarded. Let ministers beware; their success is not their security. 3. Noah with his family lives alone, whilst the world, more numerous probably than the present, perishes without exception. Let no man then doubt of the seamen of those who shall be saved. As it was in the days of Noah, it will be in the days of the son of man. Shall few then be saved? give thy diligence to be of that few. 4. Though Noah lives, he lives but in a melancholy situation: around him seas without a shore, and there overspread with delusion. Many, no doubt, near and dear to him were among the slain; and he could not but lament over what his preaching and prayers could not prevent. Note, It is a mercy if amidst general visitations we escape, like Job, with the skin of our teeth. Job xix. 20. In the close of the foregoing chapter we left the world in ruins, and the church in straits, but in this chapter we have the repair of the use, and the enlargement of the other. 1. The increase of the waters is stopped, ver. 1, 2. 2. They begin forcibly to abate, ver. 3. 3. The ark rests, ver. 4. 4. The tops of the mountains appear, ver. 5. 5. Noah begins to find out his place, a raven and a dove, to gain intelligence, ver. 6—12. 6. The face of the earth dry, ver. 13, 14. 7. Noah's discharge and departure out of the ark, ver. 15—19. 8. His sacrifice of praise, which he offered to God upon his enlargement, ver. 20. 9. God's acceptance of his sacrifice; and the promise he made thereupon not to drown the world again, ver. 21, 22. And thus at length mercy rejoice against judgment. 1. AND God remembered Noah, and every living thing, and all the cattle that may with him in the ark: and God made a wind to pass over the earth, and the waters afwaged. 2. The fountains also of the deep, and the windows of heaven were stopped, and the rain from heaven was refrained. 3. And the waters returned from off the earth * continually: and after the end of the hundred and fifty days the waters were abated. v. 1, 2, 3. Since the work of vengeance was finished, it was time to remember mercy to Noah, now so long a prisoner in the ark, and perhaps by this time looking with some solicitude for release from his confinement. It is said, 1. God Rehearsing 1546. 1. God remembered Noah; not that he had been ever forgotten of him; but for a time he left him, without any special token of his remembrance. Note, Though the faithful feem at some seasons to be forfeited, and begin to say, My God hath forgotten; yet are his eyes ever upon them to do them good; if he tarry therefore, wait for him: none ever trusted on him, and was ashamed. 2. He remembered the cattle also. His mercies are over all his works: he careth for health that perish, and shall be forget or forsake his people! that he far from him. 3. The evidence of his remembrance. He stayed the waters from flowing. (1.) He sent a wind, to dry up the floods. He hath winds in his treasures, as well as waters, to dry up, as well as to deluge. All things serve him. (2.) He shipped the windows of heaven, and the fountains of the deep. Note, When additive providences have accomplished their ends, they shall be removed. (3.) He caused the waters to return from off the earth continually; part shut up within its bowels, in the soft abyd, part exhaled by sun and wind, and reattending into the clouds. (4.) It was a work of time, an hundred and fifty days, before they were considerably alarmed. Note, When our trials are long, and our deliverance slow, we had used pray: hold out faith and patience. in going and demanding. 4. And the ark relied in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 5. And the waters * decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. v. 4, 5. After toffing on these billows, at last the ark rests on Ararat. Note, Though the church suffers long in this tempestuous world, it shall rest at last upon the mount of God. It was two months after they felt ground, before the mountains were seen. They looked out, no doubt, every day, and wished for dry land; at last, with joy it appears. Life is a long voyage; a age, or sickness, the believer perceives he draws near the shore; and when death's shadows are stretching over him, he begins to discover the happy land of glory beyond the grave, as the morning spread upon the mountains. going forth and returning. 6. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made. 7. And he sent forth a raven, which * went forth to and fro, until the waters were dried up from off the earth. v. 6, 7. He was told when the flood should come, but not when it should abate. He begins now therefore to open the window, after forty days: perhaps he feared to expose himself sooner to the waters. He felt himself safe where he was. It is folly to expose ourselves to needless danger. A raven is then sent out, but returned not to the ark with any intelligence: the causality of the dead supplied it with food. Note, A carnal mind takes more pleasure in the carrion of the world, than the food of the ark. Heb. Canied her to come. 8. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground. 9. But the dove found no rest for the soul of her foot, and she returned unto him into the ark: for the waters were on the face of the whole earth. Then he put forth his hand, and took her, and pulled her in unto him into the ark. 10. And he stayed yet other seven days, and again he sent forth the dove out of the ark. 11. And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off: So Noah knew that the waters were abated from off the earth. 12. And he stayed yet other seven days, and sent forth the dove; which returned not again unto him any more. Noah's solicitude induces him to send out another messenger, a dove. Note, Taking proper means to be relieved, is very confident with perfect resignation. She returns at first empty, then with an olive-leaf, at last no more. Learn, 1. The world of his can afford no rest to a gracious soul for the side of his foot. This is not thy rest; it is polluted. 2. The olive-branch of the gaffed declares God's waters of wrath are asswaged. 3. When God's time is come, then shall we leave the ark of the church on earth, and thy away, and be at rest in the bosom of Jesus. 13. 13. ¶ And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dry. 14. And in the second month, on the seven and twentieth day of the month, was the earth dried. Rehearsing 1546. v. 13, 14. On the first day of the new year he ventured to remove the covering, and behold, (and a matter of praise no doubt it was) the ground was dry. He did not leave the ark thereupon, but wanted God's call to come out, as he had it to go in. Note, God's time is the best time, and now that time is come. 15. ¶ And God spake unto Noah, saying, 16. Go forth of the ark, thou, and thy wife, and thy sons, and thy sons wives with thee. 17. Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and * be fruitful and multiply upon the earth. Chap. 1.2.8. v. 15, 16, 17. Not a day is he confined more than is needful for him. When the ground is fit for his abode, God sends to deliver him from his confinement. They are sure always of being in the right, who do nothing without the divine warrant. And now the earth is renewed, the blessing is renewed also. It will be a wretched world, desolate as it is; but God will replenish it for Noah's use. Note, They that serve him shall want no manner of thing which is good. 18. And Noah went forth, and his sons, and his wife, and his sons wives with him: 19. Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their * kinds, went forth out of the ark. mises. v. 18, 19. He obeys as soon as called. More than a year he had been now confined, yet all was safe and well, of his numerous families. It does not appear that one was missing. Note, Those who are safe lodged in Christ, are safe for eternity; there is no death there. 20. And Noah builded an altar unto the LORD, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. The first concern of a gracious soul is to praise God for his mercies. Noah's first building is an altar, and his employment a sacrifice of thanksgiving. His flock of clean beasts and fowl was small, and one out of seven might be thought much; but Noah knew they would never be diminished by such a use of them. Note, No man was ever the poorer for what he employed in God's service, nor the richer by what he defrauded it of. 21. And the LORD smelled a sweet savour, and the LORD said in his heart, I will not again curse the ground any more for mans sake; for the imagination of mans heart is evil from his youth: neither will I again finite any more every thing living, as I have done. 22. ¶ While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and *day and night shall not cease. Heb. A favour of rest. On though, Chap. 10. 2. Matt. 10. 19. Heb. As yet all the days of the earth. 10, 9. 3. v. 21, 22. A grateful heart is that sacrifice wherewith God is ever well pleased. The Lord accepts his service, and blesses him in return abundantly. 1. The smell of the sacrifice is a sweet savour: it was the figure of that, in which God hath since declared he is well pleased. It is for Christ's sake alone, that any of our services are offerings of a sweet smell. 2. God's gracious promise: I will no more curse the ground, &c. Though man will be still a sinner, these floods shall not return. Note, It is a signal mercy to be assured from the return of judgment. 3. The reason given: For the imagination of man's heart is evil from his youth. It would seem this was rather a reason for the curse. No; there would be no end of deluges, if this were the case; and they would not mend the matter. With the Ethiopian in all these waters, he will be an Ethiopian still. Note, God remembers whereof we are made, and prays us; he is under a covenant of patience with all, but he is under a covenant of peace with many. 4. While the earth remaineth, the regular successions of seasons shall continue, and meet with no such dire interruptions! In virtue of this declaration, they abide unto this day, a confirmation to our faith in better promises. He that establishes the covenant of the day and the night, will surely be found faithful in that everlasting covenant he hath established with his people. CHAP. Both the world and the church were now again reduced to a family, the family of Noah, of the affairs of which this chapter gives us an account. Here is, 1. The covenant of provisions settled with Noah and his sons, ver. 1—11. God presupply, (1.) They should replenish the earth, ver. 1—7. (2.) They should be safe from the inflicts of the brute creatures, which should stand in awe of them, ver. 2. (3.) They should be allowed to eat flesh for the support of their lives, only they must not eat blood, ver. 3, 4. (4.) The world should never be abounded again, ver. 8—11. (5.) God requires of them to take care of one another's lives, and of their own, ver. 5, 6. 2. The soul of that covenant, viz. the وعنdom, ver. 12—17. 3. Noah's job and shame, ver. 20, 21. 4. Ham's impatience and stupidity, ver. 22. 5. The pious medity of Shom and Yophet, ver. 23. 6. The early of Canaan, and the blasting of Shom and Yophet, ver. 24—27. 7. The age and death of Noah, ver. 28, 29. We have here God's gracious dealings with Noah, the great gifts bestowed on him, and the charge enjoined him. 1. He blessed him. This is worth all the rest, and what makes every gift truly valuable: For the blessing of the Lord it makes rich. (1.) It was a spiritual benediction; an assurance of grace and favour. (2.) It was a temporal benediction. They should increase and multiply. They were few men left, but in virtue of this, one shall quickly become a thousand. Note, Children and the fruit of the wood are an heritage and gift that smooth of the Lord. 2. He bestows the property of, and gives them dominion over, the creatures. If the ox and horse serve us with their strength, we must remember who put them under our feet. If the wild beasts, when unprovoked, rather fly from, than purled us, it is because God hath put the dread of us upon them. Were God only to let loose the animal creation upon us, we should quickly be destroyed. 3. He permits us meat for our sustenance. Before the flood, animal food was either unnecessary, or forbidden: now we may stay and eat. Note, Before we partake of the mercy at our tables daily, let us not forget to acknowledge the gift, and to accept the gracious giver. 4. The charges enjoined. (1.) Concerning the beasts. They must not eat the blood; that is, not eat the flesh raw, with the blood in it; and herein man's own health and comfort were confided: or it had respect to the blood of amusement in the sacrifices, and therefore whilst they continued to be offered, it must not be looked upon as a common thing. This reason no longer subsisting, the law is abrogated; only as some scrupulous minds still refrain, let not him that eateth despise him that eateth not; and let not him that eateth not, judge him that eateth. (2.) Concerning men. 1. No man has a right over his own life, nor may quit it at will: he holds it from God. Note, self-murder is among the greatest of crimes. 2. The beasts which kills a man must die; such care hath God over us: and he who knowingly keeps a dangerous or mischievous beall, is necessary to the murder. 3. The man who murders another, must suffer death for death. God requires it of the magistrate to execute judgment; and whatever other crimes kings may produce, I question whether this be not an excepted case. But should the murderer, by cunning or power, escape the sword of human justice, God will require it at his hand. The day is near, when craft cannot conceal, nor power protect the guilty. The reason given is, the image of God in which he was created. Though we are fallen creatures, and have lost our original glory, yet so much dignity remains in the ruins, as suffices to show the grandeur of the palace. 8. ¶ And God spake unto Noah, and to his sons with him, saying, 9. And I, behold I establish my covenant with you, and with your seed after you; 10. And with every living creature that is with you, of the fowl, of the cattle, and of every beall of the earth with you, from all that go out of the ark, to every beall of the earth. 11. And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood: neither shall there any more be a flood to destroy the earth. We had the covenant promised before, I will establish: we have it here confirmed; I, behold I do establish it with you, and your seed after you. Note, 1. God's covenants consist of promises: as man can do nothing for himself, God engages to do all for him: nay, what he demands from him, he promises to work in him. 2. Children may be as much living members of this covenant as their parents: for it is for them as well as us. 3. The fulfilment of the promises in the covenant, depends on the faithfulness of God, and therefore we may be confident that they are here meritorious. The special contents of it are, the preservation of the living creatures, and the earth. The sea now flows; but God saith, hitherto shall thou come, and no further. The rain descends, but the clouds now are quickly wearied of waterings, yet we are still. 11. Though the world be wicked as before, we shall not be destroyed as before. But let no prehymptuous sinner deceive himself, because this judgment is withheld: there are other arrows in God's quiver, and fiercely shall be joint at them, and they shall be wounded. 12. And God saith, This is the token of the covenant which I make between me, and you, and every living creature that is with you, for perpetual generations: 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 14. And I shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: 15. And I will remember my covenant, which it between me, and you, and every living creature of all flesh: and the waters shall no more become a flood to destroy all flesh. 16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. 17. And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth. The covenant is now signed and sealed by a visible token, the rainbow. A glorious object, and a constant assurance of God's remembrance of us, and of our security from the descending waters. Note, 1. As we are apt to be affected with visible objects; God therefore, not only in the covenant of nature, but of grace, hath instituted visible signs for our greater comfort and confidence. 2. The darker the sky, the brighter the bow: the more the danger seems to threaten, the more shall the people of God be supported. 3. The cause of the bow in the clouds, is the refraction of the beams of the sun. Jesus, the sun of Righteousness, sits with the rainbow round about his throne, and therefore his people are safe from fear of evil. 4. The sign of our security in the cloud, should ever awaken our thanks, and lead up our minds from temporal promises thus fulfilled, to conclude the certainty of the eternal promises, that are yet in hope. 18. ¶ And the sons of Noah that went forth of the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan. 19. Thefe are the three sons of Noah: and of them was the whole earth overspread. 20. And Noah began to be an husbandman, and he planted a vineyard. 21. And he drank of the wine, and was drunken, and he was uncovered within his tent. We have an account of Noah's return to his business, and of his grievous and shameful fall. 1. He was now an old man, and all his family were these three sons, men, and able to work for him, but he will not be idle himself. He began with ploughing and planting, to repair the waste the flood had made. Whilst we are in the world, we have always something to do; the misery is when we are going out of it, the heart is often more attached to it, and we grow most men of the earth (as the Hebrew word, hushmehone, signifies) when we are dropping into the grave. 2. His vineyard proved his fears. Instead of using its produce to the glory of God, and the refreshment of his body, he abused it by intemperance, to the dishonour of both. 1. He was drunk; it was a sad return for late mercies; and a dreadful symptom of miserable corruption, which abode even in those who escaped the general destruction. Learn hence, (1.) A good Before Christ 1st. 1st. 11, 12. 1st. 11, 12. 1. 1. 1. 1947. This chapter shows more particularly what you said in general, chap. ix. 19. Concerning the three sons of Noah, that of them was the whole earth overturned. It is the only certain account output of the original of nations, and yet perhaps there is no nation but that of the Jews that can be confident from which of only 70 foundations (for so many there are here) it derives its firearms. Through the worst of early records, the mixtures of people, the revolutions of nations, and defiance of time, the knowledge of the finest deponent of the present inhabitants of the earth is left; nor were any genealogies preserved but those of the Jews for the sake of the Messiah; and in this chapter we have a long account. 1. Of the posterity of Japheth, ver. 2—5. 2. The posterity of Ham, ver. 6—20. and in that, particular notice taken of Nimrod, ver. 8, 9. 3. The posterity of Shem, ver. 23. to the end. 1. NOW these are the generations of the sons of Noah; Shem, Ham, and Japheth: and unto them were sons born after the flood. 2. The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Mehech, and Tiras. 3. And the sons of Gomer; Afkhenaz, and Riphath, and Togarmah. 4. And the sons of Javan; Elifah, and Tarfah, Kitim, and Dodanim. 5. By these were the sites of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. Japheth's family. The places beyond the sea, with regard to Judea, are called idles. Each man had his lot. Blessed be God, we of this happy island, distinguished for mercies, though descendants of Japheth, dwell now in the tents of Shem. 6. ¶ And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 7. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabetha: and the sons of Raamah; Sheba, and Dedan. 8. And Cush begat Nimrod: he began to be a mighty one in the earth. 9. He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. 10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 11. Out of that land went forth Afhur, and builded Nineveh, and the city Rehoboth, and Calah. 12. And Refen, between Nineveh and Calah: the fame is a great city. 13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim. 14. And Pathrufim, and Cailuhim, (out of whom came Philifim) and Caphturim. The family of Ham. But, it is to be feared, as their father: though one only of his descendants is remarked upon, Nimrod, i. e. Rebellion. One who became haughty and tyrannical to a proverb. He was, 1. A great hunter: heals abounded; it was a good school for war to pursue them. Thus, from a gentleman, he was fitted for a conqueror. The first hunter was a bad man: how many have since followed his example. 2. He set up for a king. The government before seems to have been patriarchal, but his pride is not satisfied with one house, or one city. Pride is a restless sin, and can never be satisfied. 3. His father increase: much will have more: he built again. Note, When the spirit of building is in a man, he cannot keep his feet out of the mortar: this is one of the vanities under the sun. 15. ¶ And Canaan begat Sidon his first-born, and Heth, 16. And the Jebustie, and the Emorite, and the Gingastie, 17. And the Hivite, and the Arkite, and the Sinite, 18. And the Arvadite, and the Zemartite, and the Hamathite: and afterward were the families of the Cananines spread abroad. 19. And the border of the Cananines was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest unto Sodom and Gomorrah, and Admah, and Zeboim, even unto Lathah. 20. These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. Canaan's being the family which Israel had most concern with, it is more particularly mentioned. They had a goodly Abouza: 8. Mich. v. 8. Or he went out into Africa. Or the friends of the city. Before Christ church was goodly portion, but they tilled it for others. Though the wicked prison for a time, like the guard of Jonah, yet whill the curle of God is upon them, this worm at their root will by and by turn their glory into shame. 21. ¶ Unto Shem also the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. 22. The children of Shem; Elam, and Athur, and Arphazad, and Lud, and Aram. 23. And the children of Aram; Us, and Hail, and Gerber, and Nadh. 24. And Arphazad begat 'Salah; and Salah begat Eber. 25. And 'unto Eber were born two sons: the name of one was Peleg, for in his days was the earth divided; and his brothers name was Joktan. 26. And Joktan begat Almodad, and Sheleph, and Hazarimaveth, and Jerah. 27. And Hadoram, and Uzal, and Diklah, 28. And Obal, and Abimael, and Sheba. 29. And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 30. And their dwelling was from Mecha, and as thou goeth unto Saphar, a mount of the earth. 31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 32. These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood. Shem's potterity. 1. He is called the father of the children of Eber, the Hebrews. It being his highest honour to be the head of that people whom God, of all nations, separated for himself; and of whom as concerning the flesh Christ came. Note, Goodness is the truth greatness. The father of a Saint is more honourable than the father of a king. 2. The brother of Jupiter the elder. Though Jupiter be not flesh in the blessing, yet he is not excluded from it. Note, It is a happy thing for brothers to be united by grace as he blood. 3. Peleg's name is remarked: it signifies divilians; and it seems to be given him on account of that confusion of tongues, which, when he was born, began. Note, In the true church of God, the name of Peleg may be had in sad remembrance. What faithful heart can behold our divisions, without grief and sorrow. Oh that as we have one father, we had one house, and one heart! We have in this chapter, 1. The dispersion of the sons of men at Hebal. (1.) The cause. Their presumptuous design is build a city, and a tower, &c. ver. 1—4. (2.) The righteous judgment of God upon them in disappointing their design, by confounding their decreases, and by scattering them, ver. 5—9. 2. The judgment of the sons of God down to Abraham, ver. 10—20. with a general answer of his family, and removal out of his native country, ver. 27. ad fmem. ¶ Heb. Lp. ¶ Heb. Woron. ¶ On earth, word, as chap. xii. 21. ¶ 5. See, e., a word-Chom. 1. 2. ¶ Heb. R. man: if it is be sought, 3. See. ¶ Heb. R. then to a hearing. Though the division of the earth had been made either by the appointment of God, or the wisdom of Noah foreseeing the increase of men, they were lost to separate; and as they brought corruption out of the ark, as well as into it, now it appears abundantly in their daring attempt and design: We have here. 1. Their resolution. To build a tower. Probably the metropists of their kingdom: in order thus to be united under one visible head, Noond their king, and hereby to procure themselves a name to their latest potterity; and by this also they hoped to prevent their dispersion, and to disappoint the purposed division. Note, (1.) They who seek a great name by bad ways, will often find it, but stamped with infamy. (2.) When the presumptuous sinner, or the self-sufficient, build up their hopes of heaven highest, their confusion is nearest, and their own mind inevitable. (3.) There is no counsel or might against the Lord; they who attempt to disappoint his determination, only in the end cover themselves with shame. 2. A precious plain in the land of Shinar, where they dwelt, afforded them abundance, and unity of language united them in their designs. Note, Many a worldly heart is so pleased with VOL. I. his accommodations on earth, that here he would rain build his abode; and putting his name in this Shinar, look no farther. 3. The methods they pursued. 1. They encouraged each other. Go to. When people are unanimous, what can they not accomplish? 2. They provided materials the most durable, and therefore promised themselves fiercely in their undertaking. Learn hence, 1. The great help of animal efforts: Shall the children of this world unite, and shall the children of God be divided? 2. Nothing so promising as to resolve, and do; they set about the work immediately. To die only resolving, as is the case of many, is never the way to build the tower that can reach to heaven. 5. And the LORD came down to be the city and the tower, which the children of men builded. 6. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be refrained from them, which they have imagined to do. 7. Go to, 'let us go down, and there confound their language, that they may not understand one another's speech. 8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9. Therefore is the name of it called 'Babel', because the LORD did there confound the language of all the earth: and from thence told the LORD scatter them abroad upon the face of all the earth. The thing dishealed the Lord. Therefore he comes down (speaking after the moment of men) to see, and on the spot to judge concerning the undertaking. We have here, 1. The name God gives, these mighty workers, the children of men. The sons of God in Eber's family had nothing to do with their daring rebels; but they had much to fear from them, and therefore they widely separated. Note, 1. The children of men are children of vanity; foolish in their designs, and weak in their efforts against God. 2. They are children of corruption, wicked as well as weak; and therefore obnoxious to the divine displeasure. 2. God's resolution to confound their enterprise. He beheld their pride, but he is able to abide them; and if he suffers them to proceed, it is only to make his power more to appear, and their thame to be double. Learn, (1.) God does not always stop the sinner in his mid career, but suffers him to go on and prosper, for many a long day; but mark the end of those men. (2.) When the wicked say, Let us call off his hands, and break his coats from us, they are but forging their own chains. God works at the impotent attempt, and will make it appear as foolish as it is impious. 3. The method God took. He confounded their language; a method perfectly effectual to prevent the design: they could no longer join in counsel, nor obey command. Whenever he pleaseth, he can as easily disappoint the devices of the wicked, as he now divided their tongues. It was a mercy he visited them no farther: had he said, let us go down and continue them utterly, he had been righteous; but he mingles mercy with judgment in this world: 'tis in the next where they will have judgment without mercy. But it was a heavy stroke on them and their potterity; they were thus cut off from converting with the people of God, as well as from all intercourse with one another. The latter, perhaps, the most terrible disappointment, but the sinner the heavier judgment. 4. The effect produced: they left off to build. It is high time to have done, when God stands against us. And dispersed accouting to the divisions allotted them: thus the very evil they would avoid, came upon them. The name they proposed for honour, becomes Babel, confusion; nor ever again will there be perfect unity on the earth. Note, (1.) The trouble we seek to avoid by unlawful means, will certainly come upon us more severely, by the very methods we make use of to escape it. (2.) It is God's work to separate as well as unite, and oftentimes he brings good out of evil: by the scattering of the church, Acts viii. 4. the gospel was propagated; by the dispersion of men, the earth was repentified. 10. ¶ Thefe are the generations of Shem: Shem was an hundred years old, and begat Arphazad two years after the flood. 11. And Shem lived after he begat Arphazad five hundred years, and begat sons and daughters. 12. And Arphazad lived five and thirty years, and begat Salah. 13. And Arphazad lived after he begat Salah four hundred and three years, and begat sons and daughters. 14. And Salah lived thirty years, and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters. 16. And Eber lived four and thirty years, and begat Peleg. 17. And Eber lived after he begat Peleg four hundred and thirty years. G thirty 35. thirty years, and begat sons and daughters. 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. 20. And Reu lived two and thirty years and begat Serug. 21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. 22. And Serug lived thirty years, and begat Nahor. 23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. 24. And Nahor lived nine and twenty years, and begat Terah. 25. And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters. 26. And Terah lived seventy years, and begat Abram, Nahor, and Haran. 9. 27—28. The defendants of Shem to Abram the father of the faithful, are here recounted. This genealogy is preferred for our fakes, that we might see the fulfillment of God's promise in the woman's feud; among which merciless Abram stands in so distinguished a light. Note, The parts of Scripture which seem least practical, are not always least useful. The genealogies which lead to Christ, are names of gold. It is observable, the age of men gradually decreased, whether from any physical exiles after the flood, operating on their bodies, or God's immediate hand. It is a blessing now to us, that three-fore years and ten are the limits: a soul that is seeking God, will count it enough to be so long confined in a sinful world. 27. Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. 28. And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldees. 29. And Abram and Nahor took them wives; the name of Abrams wife was Sarai; and the name of Nahors wife is Milcali, the daughter of Haran, the father of Milcali, and the father of Icah. 30. But 'Sarai was barren; she had no child. 31. And Terah took Abram his son, and Lot the son of Haran, his sons son, and Sarai his daughter in law, his son Abrams wife; and they went forth with them from 'Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. 32. And the days of Terah were two hundred and five years: And Terah died in Haran. 9. 27—32. The account of Abram begins, so eminent in the succeeding history. We have mention made of, 1. His father, Terah, of whom it is God he served other Gods, Jof. xxiv. 2. Idolatry came in betimes. It is the nature of fallen men to depart from the living God. 3. His brothers and family. Nahor, and Haran, the father of Lot, who died before Terah. Death gives no quarter to young or old. And Icah, perhaps the fame as Sarai, afterwards his wife, Chap. xxii. 12. 4. The country; Ur of the Chaldees, an idolatrous place; yet there dwelt the patriarchs. Note, 1. It is a miserable thing to be born in a country of idolators; it is worse still to live among them; and worst of all, as Haran did, to die among them. 2. It behoves us much to enquire, if we are got out of the land of our nativity; for we are born in wickedness; better never have been born, than not to have removed from thence by being new born. 3. There removal to Charran, where Terah died. Many reach Charran, who come not to Canaan; not far from the kingdom, but never enter it. N. B. 9. 26. Though Abram be here mentioned the first of Terah's children, yet it is probable that he was the youngest, and mentioned the first only by way of eminence, as Shem was before; because he was to be the progenitor of our Lord. Certain it is, that he was not born this year: Haran must probably was. Abram was not born till 60 years afterwards; for he was but 75 years old when he left Haran or Charran, chap. xii. 4. and Terah was dead before he left it. F. 32. But from this year to Terah's death, were 135 years; therefore Abram must have been born in the 130th year of Terah's life, just 60 years from this year 2050. 22. And * Ham the father of Canaan saw the nakedness of his father, and told his two brethren without. 23. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their fathers nakedness. v. 22, 23. We have here the different conduct of Noah's sons on the occasion. 1. Ham's undisturbed and impiety. He was rather pleased than grieved at what he saw; derided, rather than compassionate his unhappy father; and published, instead of concealing his shame. Note, 1. It is a sure proof of a wicked heart, when ever we can be pleased with others son. 2. Our father's shame is our own, and he must be a bad bird indeed that defies his own self. 3. How particularly careful should parents be a drunken father, can with no shadow of reason expect sobriety or modesty in his son. 2. Shem and Japheth's tenderness: they will not see it themselves; they would conceal it from others. 1. Love will cover the sins of our neighbour. 2. Duty and reverence for our parents or superiors, will make us twice careful to conceal their faults. 24. And Noah awoke from his wine, and knew what his younger son had done unto him. 25. And he said, Curled be Canaan; a servant of servants shall be be unto his brethren. 26. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. 27. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. Or servant to them. Or per- He awoke. 'Tis mercy, when he sleep the sleep of sin, he did not sleep the sleep of death; but God restored him not only to his senses, but his favour. He foretels the future condition of his children. 1. A curse on Ham and his descendants for his wickedness. The Cananines left the effect of this 800 years after, when the Jews, Shem's posterity, either destroyed or reduced them to the most abject servitude. Learn hence, 1. Though God's curses are long delayed, yet they will take effect at last. 2. That God fathers entail God's visitations on the children brought up in their wicked ways. How dreadful a scene in the day of judgment, to have children's blood required at their ungodly parents hands. 2. The blessing on Shem and Japheth. 1. On Shem. (1.) Spiritual blessings. The Lord is his God, and more than all is conspired in this. That man, that house, that people must needs he blessed, who have the Lord for their God. (2.) Temporal blessings; Canaan shall be his servant. Though the people of God expect not their kingdom in this world, they shall have enough of it; and by and by they shall rule over the nations with a red of iron, Rev. ii. 27. 2. On Japheth. (1.) An enlargement of territory. His posterity prepled Europe; great part of Asia, and probably America. (2.) His dwelling in the tents of Shem. His partaking of the spiritual benediction with him. The Gentiles were to be connected, and united to the Israel of God. (3.) Canaan must serve him too. In virtue of which, his posterity successively were followed by Afghian, Chaldeans, Gretians, and Romans. Note, 1. 'Tis not dwelling in large tents, but in God's tents, is the valuable mercy. 2. Though Shem had the blessing first, yet, blessed be God, Japheth's spiritual border is now most enlarged: thus the last shall be first. 1997. 28. ¶ And Noah lived after the flood three hundred and fifty years. 29. And all the days of Noah were nine hundred and fifty years: and he died. v. 28, 29. His long life was a great mercy to the world: his experience as a man would direct them in their worldly labour; but his preaching as a prophet, where his congregation were all his children too, would have a more blessed influence still, to direct them to heaven. Having lived for God in two bad worlds, he now, no doubt, from with God in a better. 17. And it came to pass, that when the sun went down, and it was dark, behold a smokeying furnace, and a burning lamp that passed between those pieces. 18. In that same day the LORD made a covenant with Abram, saying, "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. 19. The Kenites, and the Kenizites, and the Kadronites, 20. And the Hitites, and the Perizites, and the Rephaims, 21. And the Amorites, and the Canaanites, and the Girgathites, and the Jebusites. God confirms the covenant by a visible sign, and particularly describes the bounds of their inheritance. 1. The signs, emblematic of the state of the people. A smokeying furnace, alluding to their affliction, and a lamp of fire to guide them through the smoke and darkness. Note, Though the furnace of affliction be a dark and dreary state, there is light down for the righteous; and they who are under divine guidance, need not be cast down under the severest pressures. 2. The confirmation of the covenant, by the passing of the lamp between the slain beasts. Such was the custom in men's solemn covenant, to pass between the divided bodies, as an awful rush, that the violator of it ought thus to be cast in slander; and perhaps this fire consumed the sacrifice, and was a farther mark of its acceptance, Judges xiii. 3. Note, (1.) How great are God's condemnations, thus to humble himself to our weakness. (2.) No firm covenant with God, without a sacrifice of atonement. Blessed be God for the blood of the Lamb that was slain, in whom all the promises of God are ye and amen. 3. The boundaries of the land of promise. It is as fast as if they were already in possession. Note, He that believeth, HATH everlasting life, John iii. 30. 16. Heh, As used in these eyes. Bishon Christ Chap. reproved. 17. ¶ So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maid-fervants; and they bare children. 18. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abrahams wife. Abraham's unreasonable fears are farther rebuked by Abimelech's kindness. 1. He refuses Sarah, and with her makes a noble present, as a repair of his mistake, with full licence to live wherever he chores; and he adds a warning to Sarah, against the like prevarication. Note, (1.) When he had a good man, he is worth making our friend. (2.) Let Sarah's daughters remember, their eyes and their affections should be covered to all, but their own husbands. 2. Abraham's return for Abimelech's favours. He prayed for him, and God healed his family of their harmonies. Note, The prayers of God's people for us, are the best returns they can make us. We have four things in the story of this chapter. 1. A war with the king of Sodom and his allies, ver. 1—11. 2. The captivity of Lot in that war, ver. 12. 3. Abram's refuge of Lot from that captivity, with the victory he obtained over the conquerors, ver. 13—16. 4. Abram's return from that expedition, ver. 17. with an account of what passed, 1. Between him and the king of Sodom, ver. 18, 19, 20. 2. Between him and the king of Sodom, ver. 21—24. 1. AND Before Christ about 1913. Leth. xxxv. 2. Chap. xxxv. 3. Exon. xxxv. 4. Exon. 4. And it came to pass in the days of Amraphel king of Shinar, Ariech king of Ellalar, Chederlaomer king of Elam, and Tidal king of nations. 2. The rife made war with Berah king of Sodom, and with Birtha king of Gomorrah, Shinab king of Admah, and Shameber king of Zeboim, and the king of Bela, which is 'Zoar'. 3. All these were joined together in the vale of Siddim, which is the fair-ice. 4. Twelve years they served Chederlaomer, and in the thirteenth year they rebelled. 5. And in the fourteenth year came Chederlaomer, and the kings that were with him, and I know the 'Rephaima in 'Ahteroth Karnaim, and the 'Zuzima in 'Ham, and the Emiim in 'Shaveh Kriazhaim. 6. And 'the Horites in their mount Seir, unto El-paran, which is by the wilderness. 7. And they returned, and came to En-mithpat, which is Kafe, and I know all the country of the Amalekites, and also the Amorites, that dwelt in 'Haxazon-tamar. 8. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboim, and the king of Bela (the same is Zoar) and they joined battle with them in the vale of Siddim. 9. With Chederlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Ariech king of Ellalar: four kings with five. 10. And the vale of Siddim was fall of flame-pits; and the kings of Sodom and Gomorrah fled, and fell there: and they that remained fled to the mountains. 11. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. 12. And they took Lot Abrams brothers son (who dwelt in Sodom) and his goods, and departed. This is the first war in sacred history. The cause of it was the rebellion of the kings of Sodom, Gomorrah, Admah, Zeboim and Bela, against their conqueror Chederlaomer, a prince of Perfa. He, with his confederates, attacks them thereupon, routs their forces, plunders their cities, and among the rest, for whose fate this victory is recorded, carries away Lot among the captives. And now Lot began to for the folly of his choice, and to share in the evil of his bad fellow-citizens. Note, 1. Pride and ambition are the great causes of the defoliations which are wrought in the earth. 2. When a nation is funk in luxury, it becomes an early prey to any ambitious neighbour. Let England tremble. 3. We are to blame ourselves for the mischiefs we meet in bad company: What doth Lot here! 4. In public calamities the righteous often suffer with the wicked. 5. We are often like Lot; when in hulle to be rich, only going the ready way to be undone. Anchid, and the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great causes of the great 13. And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamer the Amorite, brother of Elhcol, and brother of Aner; and these were confederate with Abram. 14. And when Abram heard that his brother was taken captive; he armed his 2 trained, geranuts, born in his own house, three hundred and eighteen, and pursued them unto Dan. 15. And he divided himself against them, he and his servants by night, and 'tmore them, and pursued them unto Hobah, which is on the left hand of Damascus. 16. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. Exod. xv. 12. God interposes. Note, 1. It is a great mercy to be stopped Shall by conscience or providence in a sinful way. 2. The misselves we bring ourselves into by our sins, like the prodigal, make our return more desirable. 2. The angel's address and question. The address, to humble; the question, to alarm her. Sarai's maid should have taken correction definitively, and not have left that holy family to return to the idols of Egypt. Note, 1. It would stop our career often, if we would ask, Whither am I going? What am I doing? 2. Writfully to leave the means of grace, is a dangerous step. 3. If God did not gradually interpose, alas! what often would become of us, when under the guidance of a perverse spirit? 3. Her answer. She pleads her mistress's anger, as the cause of her flight. Though no excuse for her, yet too just an accusation of Sarai. Note, 1. The wrongness of others behavious to us, is no real plea for an ill return. 2. They are partners of the guilt, who by their provocations lead others into sin. 3. If mothers or mistresses forbear not threatening, their seriants will have some reason to complain. 4. The angel's command, or rather kind advice, ver. 9. Note, 1. When we are out of the way of duty, it becomes us to make halte to return to it. 2. We are bound to hope for God's bleffing when we do so, however disagreeable or dangerous the step may appear. 3. Better return to suffer, than by flight continue in sin. 10. And the angel of the LORD said unto her, 'I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11. And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name + Ishmael; because the LORD hath heard thy affliction. 12. And he will be a wild man; his hand will be against every man, and every mans hand against him: and he shall dwell in the presence of all his brethren. We have here Hagar's comfort in her affliction. As she submits to the command, she is favoured with an unexpected promise. A son is assured her. She was with child, and should bring Abram an heir, though not the heir. Yet should his pofterity be numerous, a large seed, though not the promised seed. The Arabs were Ishmael's seed, and their descendants in this day are not only vast in multitude, but great in power, the Turks, as is supposed, deriving thence their original. Note, Worldly blefings are often abundantly bellowed on those who have no better portion. 2. His name and character. His name, Ishmael, God will hear. It is right to set up a memorial of past mercies for future comfort. Let the people of God be assured he will hear their cry, and will help them. His character. A wild man. Like the wild saba cult, intractable and fierce; and though in perpettual brols, yet preserved amidst his stronger neighbours. Note, 1. A quarrelsome disputatious temper will ever be involved in Bride. 2. It is a sad mark of the bond forward this. Grace teaches us mirekness and patience. 3. Many who have exposed themselves by their own imprudence, are wonderfully protected by divine providence. 13. And she called the name of the LORD that spake unto her, Thou God seeth me; for she said, Have I also here looked after him that seeth me? 14. Wherefore the well was called: Beer-lahai-roi; behold, it is between Kadesh and Bered. 15. And Hagar bare Abram a son: and Abram called his sons name, which Hagar bare, Ishmael. 16. And Abram was fourthor and six years old, when Hagar bare Ishmael to Abram. Though God afflicts his chosen servants, yet, when their cafe seems most desperate, help is at hand. Now was Lot giving himself up for half, when Abram's courage and conduct redeem him from servitude. A fugitive from the battle informs Abram of the disaster, and he resolves immediately to pursue. Not ambition, but charity roused his spirit for war; it was not to enrich himself, but to recover his friend. We have here. 1. His preparations. His own servants, and the forces of his confederates: his own amounted to 318, a large family, but a small army; but what they wanted in number, they made up in fidelity, bravery, and obedience. They were trained, not to arms, as their trade, but for their defence: or rather trained up in the steps of Abram's faith and piety, and therefore ready to follow him, as confident of the divine protection under such a general. Note, 1. Though war is very undesirable, it is not always unlawful. 2. Those will be the best soldiers, who are the best chieftains. That religion suffers men not to be quarrelsome; it ever prevents them from being cowards. 3. It is highly the interest and duty of every general to have his soldiers disciplined in the truth: profanensis and Vol. I. impletely cannot but tend to make men afraid to die. 4. A great family is a great charge; happy the matter, that like Abram, not only provides for their bodies, but cares also for their souls. 2. Their march, and attack of these confederate kings by night: brave and generous to the last degree, and so widely directed, that Abram may vie with the greatest generals. It might have been called hardanels, to attempt to grant an army with such an handful of men; but Abram had the Lord of Holts on his side, and then more were for him than against him. Learn, (1.) When we are engaged in a good cause, we are bound to trust upon the Lord mighty in battle for success. (2.) In war, policy is usually more effectual than force. 3. Their compleat victory. Their enemies are pursued to their fenced cities, and all the captives and spoil left a prey to the conqueror. As it was for Lot's fake, the expeditions was undertaken; he is first mentioned, and called Abram's brother, not only because of their family relations, but of their religion. Note, 1. We ought to be ready to lay down our lives for the brethren. 2. Their unkindness to us affects not our duty to them: we must forgive, not only our armored enemies, but what is harder to be put up with, the ingratitude of our friends. 3. A nation faces the beters for one righteous man. For Lot's fake, all the inhabitants of these cities are recovered also. 17. And the king of Sodom went out to meet him (after his return from the slaughter of Chederlaomer and of the kings that were with him) at the valley of Shavels, which is the 'kings dale. 18. And 'Mickhizeank king of Salem brought forth bread and wine: and he sent the priest of the most high God. 19. And he blessed him, and said, Blessed for Abram of the most high God, 'possessor of heaven and earth: 20. And blessed for the most high God, which hath delivered thine enemies into thy hand. And he gave him 'tithes of all. Hagar immediately turns back, after a grateful acknowledgment of the mercy bellowed on her; and Abram in his old age is comforted with a son. 1. The name she gave the place where God appeared to her. Thou God seeth me. Note, 1. It is the comfort of every affliction, the spur to every duty, and the restraint from every sin, to feel the eye of God upon us. 2. We should do well to acknowledge his gracious viltations, and have them not only in our mind, but in our mouth. 2. Her admiration of God's condescension thus to look upon her. Note, 1. A soul brought to a sense of his error, is amazed at the mercy he finds with God. 2. The eye of faith looks to the all-being God, and this is its liability and support. 3. Her son born. Ishmael, long before Isaac. Note, Corruption is always the first born of the heart; and how many respect no second birth, and the constantly children of the supervisors. Behold Abram's greatness: kings come to congratulate his victory. The kings of Sodom and Salem: the latter deserves attentive consideration. 1. His name, Mickhizeank, king of rightcousness; his kingdom, Salem, king of peace. See Heb. vii. 1. His character; a priest of the most high God. He is generally supposed to be a prince of Canaan, a worshipper of the true God. But more probably the son of God, the true king of rightcousness and peace, appears to bless his faithful servant. Note, It will be a blessed meeting indeed, when he shall come, after all our victories over sin, death, and the grave, to meet us in the clouds. 2. The provision he brought, bread and wine. The same the Lord Jesus Christ hath now provided to throughout and comfort his faithful soldiers, which mumbly fighting his battles. 3. His benediction on Abram. He blessed God for him, and blessed him from God. Note, 1. The most high God must be the object of our continual blessing and praise. 2. All good things come from him; if we are enabled to overcome our spiritual enemies, we owe it to the strength of the most high God. 3. A true christian rejoices, and blesses God for the prosperity of his brethren. 4. Abraham's grateful offering. The tenth of the spoils. Learn, 1. They who minister in holy things, have a right to tythes. 2. God expects they who have abundance should honour him with it. 3. The Lord Jesus Christ, our great high priest, must be applied to as the only channel in which our services and offerings can be presented with acceptance to God. 21. And the king of Sodom said unto Abram, Give me the + persons, and take the goods to thyself. 22. And Abram said to the king of Sodom, 'I have left up mine hand unto the LORD, the most high God,' the possessor of heaven and earth, 23. That 'I will not take from a thread even to a shoe-latcher, and that I will not take any thing that is thine, lest thou shouldst say, I have made Abram rich: 24. Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Elhcol, and Mamre; let them take their portion. We have the king of Sodom's conference with Abram. 1. His generous offer of all the spoil, except the prisoners. Note, They who fight for us, deserve to be well paid. 2. Abram's refusal; with the restless for it. (1.) His oath before he went to battle. Swearing is a solemn act of religion: it is an appeal to the most high God, that footh and avengeth. Note, 1. Whenever we favor, we must perform, though it be to our own injury. 2. It must be in a lawful matter, and for the glory of God, and the good of our neighbour. (2.) He feared, least any reproach should be cast on his faith or his charity. He would not have it suggested, that he either wanted or needed to be enriched from this spoil. Note, 1. A chri- Barns Chill than man will avoid the things, though lawful, from which the advertiary might take occasion to speak reproachfully. 2. Faith will ever lead a man to look down upon this world, as a very little thing. A mean and mercenary spirit is not the spirit of the truth. 3. When we see a thing wrong, there must not be the least thread found upon us. (3.) He excepts the food of his soldiers, and the share of his allies: this was both right and reason. Note, 1. We have no right to exact from others, the same restraints we impose upon ourselves. 2. They earn their bread hard, who earn it at the peril of their lives. In this chapter we have a solemn treaty between God and Abram, concerning a command that was to be established between them. In contains, (1.) A general assurance of God's kindness and good-will to Abram, ver. 1. (2.) A particular declaration of the purpose of his love, concerning him in true things. 1. That he would give him a numerous offer, ver. 2. to ver. 7. 2. That he would give him Canaan for an inheritance, ver. 7. to the end. 1. After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am the shield, and thy exceeding great reward. Abram is favoured with frequent manifestations of the divine presence. He was met by kings, but now by the King of Kings. God spoke to him in a vision, probably in some glorious visible representation of himself, such as was the Shechный: whilst the natural man dreads every appearance or vision from another world, as boding no good to him; the soul that hath his affections there, hath nothing to fear from thence, but every thing to hope for. We have, 1. God's encouragement: fear not, Abram. All his victories were not sufficient to remove his fears, not so much, I apprehend, from his enemies, as reflecting the fulfilment of the promise when as yet chiddles. Note, True faith, nay strong faith, may have fears attending it. 2. His promise. (1.) I am thy shield: therefore no reason had he to apprehend any danger; God is his people's guardian: none can approach to hurt those, over whom the shield of almighty love is held. 2. I am thy exceeding great reward. Every thing before to a believing soul is light upon the balance; the enjoyment of the blessed God is the admiration of his felicity. O may I know more feelingly, and say more confidently, Thou art my portion, O Lord! 2. And Abram said, Lord GOD, what wilt thou give me, seeing I go chiddles, and the steward of my house in this Eliezer of Damascus? 3. And Abram said, Behold, to me thou hast given no seed: and lo, one born in my house is mine heir. Abram spreads his grief before the Lord, and since he is so gracious shews him his trouble. Note, God's ears are ever open to the voice of our complaint. 1. He had a great promise, but no appearance of its fulfilment: he was chiddles, and likely to continue so, being old, and one of his servants must be his heir. Where then is the seed? What is all that thou giveth me, if this be withheld? Learn, 1. How hard it is, when mercies are long delayed, not to grow impatient, and weary of waiting. 2. In every distress, our business is to make God our bosom friend. 3. Whatever we enjoy, unless this seed be born in us, Christ the hope of glory, all is nothing. A Christless soul, though rich as Cresus, or great as Cæsar, must still be a miserable soul. 4. See credit. 4. And behold the word of the LORD came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. 5. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6. And he believed in the LORD; and he counted it to him for righteousness. v. 4, 5, 6. God's answer to his request, What wilt thou give me? 1. An assurance of a son, not born in his house, but of himself. And such a son, whose progeny should vie with the stars of heaven for multitude, and thine as the stars for glory. Note, God is better to us than our stars, and when we despair, works most eminently to accomplish his own purposes. 2. Abram's satisfaction in the answer. A thousand doubts of how and when might arise, but he regarded not his own age, nor the deadness of Sarah's womb. See, 1. The nature of faith, an acquiescence in the divine promise. 2. The effects of it, patient hope. 3. His faith is counted to him for righteousness. God regarding him as righteous, and signifying it to him for his comfort. Note, 1. By faith in Jesus Christ alone, can we be justified before God. 2. By faith, all the Old Testament saints were accepted, as well as the New. 3. That this is the fundamental doctrine of the Christian religion, and distinguishes it from all systems of morality. To err in this, is to err in the fundamentals of Christianity. 7. And he said unto him, I am the LORD that brought thee out of Ur of the Chalders, to give thee this land to inherit it. 8. And he said, Lord GOD, whereby shall I know that I shall inherit it? 9. And he said unto him, Take me an heifer of three years old, and a the goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. 10. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 11. And when the fowls came down upon the carcasses, Abram drove them away. As the seed is promised, the land is added moreover. If Christ be ours, heaven is ours. We have here, 1. A remembrance of mercies already conferred on Abram; I brought thee out of that idolatrous land of thy nativity, as a brand marched from the burning: and a promise of more; I brought thee hither to inherit this; thine it shall be; I am able to subdue all those enemies, and I will fulfil my promises. Note, 1. Past mercies are usually the earnest of greater. 2. Salvation is a special mercy. Will may we wonder, why we are taken out of Us, the fire, and others left. 3. It is a sure mercy; God will finish his own work, and not a little shall fail. 4. None shall come short of the eternal inheritance who are called with the holy calling. 2. Abram's deft of some sign; not out of difficult of God's faithfulness, but for the more assured confirmation of his faith. Learn, 1. The strongest believer hath need to pray, Lord, increase my faith. We have need to make use of all means, especially the sacrament, for the further confirmation of our hearts in the divine promises. 2. The clearer our views are of a covenant title to heaven, the more comfortable shall we be. 3. God's answer: he directs a sacrifice, and appoints the beasts which should be slain. Note, 1. In waiting upon God in his ordinances, we may expect to be met by him with promises. 2. The best must be presented to him: negligent prayers, and inattentive hearing, is like bringing the same and the blind for a sacrifice. 4. Abram's obedience. He divided the beasts, according to the custom in solemn covenants, and waited for God's appearing to confirm the promise. And as he waited long, the fowls fell upon the sacrifices, and he drove them away. Note, When God calls us to his foothold, though he delay to answer us, we must not be weary of waiting: and when in prayer, and our appearance before God, vain, wandering, or worldly thoughts intrude, we must drive them out, least they devour the best of our sacrifices. 12. And when the sun was going down a deep steep fell upon Abram; and lo, an horror of great darkness fell upon him. 13. And he said unto Abram, Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. 14. And also that nation whom they shall serve, will I judge: and afterward shall they come out with great substance. 15. And thou shalt go to thy fathers in peace: thou shalt be buried in a good old age. 16. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. When Abram had waited for God from morning until evening, as the sun was going down, God appears, to his comfort. Note, Though we went all our days, waiting for God, and after years of patience, only found him when the sun of life declined, we should have an abundant recompense. Here we may observe, 1. The preparation for God's manifestation of himself. A divine exhale, a deep steep fell on him, which whilst it left the soul more free and active, locked up the senses from all disturbance and distraction. And in the deep, an horror of great darkness, arising from an awful reverence of the majesty of that God, with whom he was converting, and a prologue of the events which God was about to disclose to him. Note, 1. The more we are obtrusted from the objects of sense in all our worship, the better. 2. Darkness, great darkness and hor- 1 FOS. Barns Chill Ruben Chaff 1911. ror, may sometimes seize a Christian's soul. 3. It adds a new relith to the joy, when there arifeth up light in the darkness. 2. God's revelation concerning himself and his potterity. 1. His potterity. (1.) Their sufferings, sojourning, and captivity in Egypt. Note, 1. It is best to know the world first. 2. Our untested sojourning on the earth, will make our rest in heaven the more welcome. 3. We are all servants till God comes to look the hands of corruption. 4. Suffering is the portion of God's children; it is thus we must enter the kingdom. 5. Though our sufferings upon earth, were as long as Israel's in Egypt, nay, as many ages as days, the far more exceeding and eternal weight of glory will make them appear light afflictions, and but for a moment. (2.) Their return to the land of promise, after the days of their captivity, with great hiddance: God will enrich them under their sufferings, and at last bring them forth, laden with the spoil of their oppressors. Let the oppressors of God's people, like the Egyptians, know their day is coming. (3.) Two causes of their return are mentioned, 1. The judgments of God upon Egypt, in the plagues which afterwards came upon them: his people's quarrels are his own, and he will avenge them. 2. The filling the measure of the iniquity of the Canaanites. God waits long, and is kind. He strikes not, till incorrigible impiety makes patience needless. 3. Concerning himself. Though he should not live to see his potterity's triumphs, neither should he take their affliction. A peaceful life, a good old age, and an honourable feudselore shall be his lot. Note, (1.) It is a blessed thing to die in peace: this is the fruit of Abram's faith. (2.) One of the comforts of death is to be gathered to our fathers: those dear relatives, whether by nature or grace, who have fallen asleep in Christ before us. (3.) Old age is a blessing indeed, when the hoary head is found in the way of righteousness. (4.) The grave to the sinner, is the land of captivity; to the believer, it is the gate which leads into the land of promise. Heb. A Lore of Art.