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A47325 A commentary on the five books of Moses with a dissertation concerning the author or writer of the said books, and a general argument of each of them / by Richard, Lord Bishop of Bath and Wells ; in two volumes. Kidder, Richard, 1633-1703. 1694 (1694) Wing K399; ESTC R17408 662,667 2,385

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Earth On the other hand not to know Good or Evil is to know nothing Deut. 1.39 And not to speak Good or Evil is the same as to be silent and to speak nothing Gen. 31.29 2 Sam. 13.22 6. Good for food And consequently agreeable to the lust of the flesh Pleasant to the eyes And therefore suiting to the lust of the eyes To be desired to make one wise And therefore agreeable to the pride of life under which three St. John compriseth all that is in the World 1 Joh. 2.16 Did eat Her Sin was great and various being guilty of ambition incredulity ingratitude curiosity inordinate desire open rebellion against God and drawing aside her Husband and involving him in Sin and their posterity in misery also Rom. 5.12 15 16. 1 Cor. 15.22 7. And the eyes of them both c. That is they were now sensible of their nakedness and asham'd which in their innocence they were not chap. 2.25 Their Sin was followed with shame Compare Exod. 32.25 Rom. 6.21 Sew●● i. e. applied or put on as the Hebrew word signifies Job 16.15 Ezek. 13.18 Fig-leaves Or Fig-tree branches a● the Hebrew word signifies Prov. 11.28 Nehem. 8.15 8. Voice A Thunder which is called the voice of the Lord Psalm 29. at least those words to Adam Where art thou v. 9. See Job 38.1 In the cool of the day That is toward Evening Cantic 2.17 9. Where art thou These words do not imply that God did not know but are an introduction to what follows and in them the guilty person is summoned to appear before his Judge who here examines him before he pronounceth Sentence upon him and by doing so those who are Judges may learn not to condemn before they have duly heard the accused 11. Who c. q. d. How comest thou to this sense of thy being naked does not this shame proceed from thy disobedience Compare chap. 2.25 12. The Woman c. Adam excuseth himself and blames the Woman whom God had given him as a meet-help when yet he was guilty in disobeying his Creator 13. The Serpent c. The Woman throws the blame upon the Serpent whose guile could not excuse her wilfull transgression 1 Tim. 2.14 14. Serpent What follows hath a reference to the Serpent the instrument and to Satan who made use of that creature As an argument of the detestableness of the sin and a constant memorial of it the abused beast is cursed Compare Exod. 21.28 32.32.20 Levit. 20.15 16. and Gen. 9.5 The Curse upon the Serpent consisted I. In bringing down the Serpent's stature which 't is likely was in great measure erect before this time Vpon thy belly shalt thou go Or upon thy breast c. as some Versions have it II. In the meanness of his provision And dust shalt thou eat Compare Isa 65.25 Micah 7.17 Psal 72.9 III. In that enmity which hereupon ensued between this creature and mankind 15. I will put enmity c. The last particular above-named doth more peculiarly referr to the Devil or Satan who made use of the Serpent as an instrument and is called a Serpent Rev. 12.9.20.2 10. Rom. 16.20 Wisd 2.24 Thy seed i. e. The Apostate Spirits and all those that in wickedness resemble their Father the Devil Joh. 6.70.8.44 Act. 13.10 Her seed That is the Messias or Christ who is peculiarly the seed of the Woman Isa 7.14 Gal. 3.16.4.4 and his members Eph. 6.11 12. Rev. 12.13 It shall bruise thy head That is the seed of the Woman shall destroy thy power 1 Joh. 3.8 Joh. 12.31 Rev. 12.7 8 10. 1 Joh. 5.4 Heb. 2.14 1 Cor. 15.55 56 57. Thou shalt bruise his heel That is thou shalt persecute the Woman's seed like a Serpent coming behind Gen. 49.17 but not be able to destroy Gal. 4.29 16. Vnto the Woman he said c. The Sentence upon Woman-kind consists I. In her sorrow and pain in conceiving and bringing forth Children II. In her more helpless condition by reason of which she would need to have recourse to her Husband and be more subject to him and his corrupt Will for whom she was designed at first for a meet-help Compare 1 Cor. 14.34 1 Tim. 2.11 12 14. 1 Pet. 3.6 17. And unto Adam he said c. For Adam's transgression I. The ground is cursed v. 17 18. And II. Mankind is condemned to labour for bread i. e. for necessary food compare Gen. 18.5 and chap. 28.20 v. 19. 20. Because she was the mother c. Thus much is implied in the Hebrew word Chavah which we render Eve it imports life and with reference to this first Woman speaks her what she was indeed the parent of the rest of her kind 21. Coats of skins viz. To cover their nakedness withall they were probably made of the Skins of beasts killed for Sacrifice Gen. 4.4 And were Monitors of their own Mortality and their fall into the brutish life Psal 49.20 22. As one of us i. e. Wise as a Divine Person this being the thing he fondly aimed at v. 6. and designed These words are ironical Compare 1 King 18.27 Eccles 11.9 And live for ever Or that he may live for ever as the Hebrew Particle which is rendred And sometime signifies as Gen. 30.38 And then the words denote the End why Adam would be induced to Eat 24. Cherubims They were Angels 't is supposed 'T is certain they were God's Ministers to keep the way of the Tree of life that man who had lost his right to it by his fall might not come at it and fondly expect life from thence Flaming sword This might perhaps be some fire kindled by an Angel to hinder the passage to the Tree of life CHAP. IV. The ARGUMENT The Birth of Cain and Abel Their several Employments and Oblations to the Lord. That of Cain not respected He Murthers his Brother Abel for which he is called to account by God and doomed to a Curse The Birth of Enoch A City built after his Name The Posterity of Enoch to Lamech Of Lamech and his two Wives and their Posterity The Birth of Seth and Enos 1. AND Adam knew Eve his wife and she conceived and bare Cain and said I have gotten a man from the LORD 2. And she again bare his brother Abel and Abel was a keeper of sheep but Cain was a tiller of the ground 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 firstlings 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 6. And the LORD said unto Cain Why art thou wroth and why is thy countenance fallen 7. If thou doest well shalt 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 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 slew him 9. And the LORD said unto Cain Where is Abel thy brother and he said I know not am I my brother's keeper 10. And he said What hast thou done the voice of thy brother's bloud crieth unto me from the ground 11. And now art thou cursed from the earth which hath opened her mouth to receive thy brother's bloud 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 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 pass that every one that findeth me shall slay me 15. And the LORD said unto him Therefore whosoever slayeth Cain vengeance shall be taken on him seven-fold And the LORD set a mark upon Cain lest any finding him should kill him 16. And Cain went out from the presence of the 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 Irad and Irad begat Mehujael and Mehujael begat Methusael and Methusael begat Lamech 19. And Lamech took unto him two wives the name of the one was Adah and the name of the other Zillah 20. And Adah bare Jabal he was the father of such as dwell in tents and of such as have cattel 21. And his brother's name was Jubal he was the father of all such as handle the harp and organ 22. And Zillah she also bare Tubal-Cain an instructer of every artificer in brass and iron and the sister of Tubal-Cain was Naamah 23. And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt 24. If Cain shall be avenged seven-fold truly Lamech seventy and seven-fold 25. And Adam knew his wife again and she bare a son and called his name Seth for God said she hath appointed me another seed in stead 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 1. KNew Eve his Wife The following words declare the sence of these And this modest way of speaking is not only used but farther explained Numb 31.17 Judg. 21.12 This was after Adam had eaten of the Tree of knowledge and was cast out of the Garden and not permitted to come at the Tree of life He could not now hope to live for ever ch 3.24 He therefore takes the onely course to preserve Mankind From the Lord Lo Children are an heritage of the Lord Psal 127.3 Gen. 30.2 2. Abel The word in the Hebrew signifies vanity as that of Cain denotes possession 3. In process of time i. e. At the return of some set and solemn time of divine Worship 4. Had respect unto Or was pleased with as some ancient Versions have it God gave some visible sign of His respect it being said that God testified of Abel's gifts Heb. 11.4 And it is probable that God did this by consuming Abel's offering with fire from Heaven For thus did God use to declare his approbation and acceptance of the Oblation Lev. 9.24 Judg. 6.21 1 King 18.38 1 Chron. 21.26 2 Chron. 7.1 Abel and to his offering To Abel first and then to his Offering It is the Offerer that God principally regards Abel was a righteous person 1 Job 3.10 Matt. 23.35 And by Faith he offered his Sacrifice Heb. 11.4 The sacrifice of the wicked is an abomination unto the Lord Prov. 15.8 And he offered a more excellent Sacrifice than Cain did Heb. 11.4 And hence both he and his Offering were approved by God who is no respecter of persons Acts 10.34 35. 5. But unto Cain c. His Works were Evil. He offered without Faith and Charity Heb. 11.4 6. 1 Joh. 3.12 Besides there is a Tradition among the Jewish Writers that Cain in his discourse with Abel denied the good providence of God and future rewards and punishments And then he wanted that Faith without which it is impossible to please God Heb. 11.6 His countenance fell That is he was dejected 7. If thou doest well c. q. d. If thy Works be Good thou wilt be accepted The pious mind of the offerer being regarded more than the offering If thou doest not well That is if thy Works be Evil. Sin lieth at the door i. e. Thy punishment is not far off Thy sin will find thee out Numb 32.23 Sin is sometime put for its Reward or Punishment as well as for the Sacrifice by which it is atoned Numb 12.11 2 Cor. 5.21 Levit. 4.24 And it may be said to lie at the door when it is near at hand Matt. 24.33 Jam. 5.9 And unto thee shall be his desire c. i. e. By doing well thou shalt preserve that Superiority over thy Brother which thy Birth-right gives thee a claim unto See chap. 3.16 Abel will then yield to thee not onely as the Elder Brother but as to a Pattern and Example of Vertue These words are connected with those If thou doest well and not with those which immediately go before See an Example to the same purpose chap. 10.12 8. Talked Some very ancient Versions give us to understand that Cain invited Abel into the Field and some others have told us that there he disputed against the Providence of God and future Rewards and Punishments 9. Where See the Note on chap. 3.9 I know not By this it appears that he was void of a belief of God's Providence If he had believed that he could not have thought his Murder hid from God 10. What hast thou done These words serve to awaken him to a due sense of his Sin The voice of thy c. i. e. The hainousness of thy Sin in killing thy Brother and cutting off so righteous a Man and one who might have been an happy Parent of a numerous and good Posterity which might have replenished the World 11. From the Earth Which received thy Brother's bloud and from whence the Cry of it is come unto me This Earth shall refuse to give thee her fruits or a certain dwelling as it follows 12. Her strength i. e. Her fruit or encrease which speaks the strength of the Earth Joel 2.22 This was a fit punishment of Cain who was a tiller of the ground v.