Genesis 4

Genesis 4:1

KNew] A modest expression: the like whereof is, Numbers 31:17. Matthew 1:25. Luke 1:34. According to this phrase, the Hebrewes call a virgin Halma, or Ghnalma, that is, unknown, or hidden: and so were virgins usually vailed, that they might not be easily seene, as Rebekah, Genesis 24:65.

I have gotten] Obtained, or possessed a man: for Kana, (whence the name Cain or Kain is derived) signifieth a possession.

from the Lord] That is, as his gift, by ratifying his blessing of multiplication, Chap. 1. 28. to her in particular. See Genesis 33:5. & Psalms 127:3. And not onely blessing her conception of a child, but her child-birth also without the assistance of a Midwife, or of any such helps as necessitie sought, and ingenuitie found out in after-times.

Genesis 4:2

again bare] Because her bearing again is mentioned, but not her conceiving before it, as vers. 1. it might be thought that Cain and Abel were twins; save that the name Abel (signifying vanitie) may imply, that upon some sad experience of the vanitie of the world betwixt the birth of her two sonnes, she called the later of them by that name: yet might it be that at the beginning births might be double, both in number and in sexe, for the more speedy and copious increase of mankinde.

Abel] Hebr. Hebel. There is a double writing of this name: the one with Aleph, (as Josephus writes it) signifying mourning, as he expounds it. Antiq. lib. 1. cap. 2. The other with He, Hebel, signifying vanitie, Ecclesiastes 1:2. Wherein, as it carried a memorandum of History, (as in the precedent note) so it might point by way of prophecie to the untimely end which afterward befell him.

Genesis 4:3

in procsse of time] Hebr. at the end of dayes. The like phrase we finde, Genesis 41:1. at the end of two full yeares: and, Ezekiel 3:16. At the end of seven dayes. By [at the end of dayes] here, may be meant the Sabbath; for that is the end of the dayes of the weeke; and being a day especially sanctified from the beginning, Chap. 2. vers. 2. for the honour of the Creator, it might be seasonable on it to offer sacrifice of the creatures as a tribute due to the Lord of all: but usually the words are taken for a distance of time of greater extent then the compasse of a weeke; yet might it be a certaine time either by constitution or custome, which now being compleat and runne up to the period of the Accompt, they both made their Oblations to God, as followeth.

Cain brought] It is not said to whom or what; whether to Adam as the Priest of the Family, or to the place (which, it is like, was certain) where the Sacrifices were to be offered up unto God; for though in after-time the Father of the Family was the Priest to the Church in his house, and in his stead the first-born had the Priest-hood as a part of his birth-right; yet it may be at this time indifferently supposed, either that both brought their sacrifice to their Father on earth to be offered to their Father in heaven, or that each of them did by himselfe offer up his own oblation.

fruit of the ground] Cain was an husbandman, and his employment was to till the ground; yet he must not so minde the earth, as to forget his dutie of devotion to his Maker in heaven.

Genesis 4:4

firstlings of the flocke] Which were first killed, and then offered up unto God by fire; the flame whereof ascended up towards heaven, while the offerer by the elevation of his soule towards God either did, or ought to doe the like: and thereby he made an implicite confession of his sinne as deserving death, (a severe and painfull death by burning) and a profession of his faith in Christ as a Redeemer from death: by this faith Abel offered a more acceptable sacrifice then Cain, Hebrews 11:4. and it was of the firstlings of the flocke which he offered, (whether of sheep or goats, the Hebrew Text distinguisheth not, for the words will serve for either) because it was fit that God should have the first fruits of his own increase: what was here in practise, (and it may be by precept also, though not here expressed) was afterwards prescribed by an expresse Law, Exodus 13:2. Numbers 3:13.

and of the fat thereof] Here again is the practice of that for which we may in some sort or other presuppose a precept, (for sacrifice is worship, and without a precept it is will-worship condemned by God) which in Moses time was expressely delivered, Exodus 29:13. 22. Leviticus 3:3. but withall the meaning may be hat Abel did not sacrifice like those profane niggards, who thought any thing good enough for God, Malachi 1:13. but he gave him of the best and fairest of his flocke: for that which is best in any kinde is commended under the title of fatnesse, as Genesis 45:18. & Chap. 49. 20. Nehemiah 8:10. They that suppose there was no feeding on the living creatures untill the flood, conceive here was offered onely the wooll of the Sheep, and the milk of the Cow, the best of the milk, which they call the fattest, (though that fat of the milk be properly the butter) but that supposition will hardly be made good if turned to a position, for it is more probable that the eating of flesh was allowed and in use before the flood, then the contrary. See Annot. on Chap. 9. vers. 3.

had respect unto Abel] And first to Abel justified by faith, Hebrews 11:4. and then to his sacrifice as a fruit of that faith: this respect appeared by some visible signe from heaven, especially by fire falling upon the sacrifice to burn it, as Leviticus 9:24. Judges 6:21. 1 Kings 18:38. 1 Chronicles 21:26. 2 Chronicles 7:1. 3.

Genesis 4:5

not respect] Not such to Cain as to Abel, and to his sacrifice, through his want of faith and sinceritie in Gods service: or no respect at all; for he would have a naughty or vile person contemptible in the eyes of such as are good, Psalms 15:4. See 2 Kings 3:14.

very wroth] At God and Abel both: at God, as Matthew 20:15. his eye was evill, because Gods was good; and at Abel, because, being his yonger brother, he got the blessing of his heavenly Father from him: and if (as some Divines conceive) this sacrifice were tendred for election and consecration of one of the two upon divine choice and acceptance to be head of the holy race, by whom Gods Church was to be extended to after ages, it was the more displeasing to Cain to bee refused, by how much more honour it had beene to be received.

countenance fell] From a cheerfull to a churlish looke; from an upright to a down-cast aspect; which bewrayed the malignitie of his minde: for the countenance, which (in propriety of speech) is onely in man, (as the Oratour well saith, lib. de legibus, p. 325.) is formed and varied according to the minde, from whence it hath its mould, Tusc. q. lib. 3. p. 353. and therefore though it alone be obvious to the eye, it makes discovery of that which is out of sight; so that it is a good witnesse against the wicked, Isaiah 3:9. for that bewrayeth sometimes their pride, Psalms 10:4. sometimes their feare, Daniel 5:6. sometimes their envie and grudge against the good, as Genesis 31:2; Genesis 31:5. and as in this place.

Genesis 4:7

doe well] In the outward act of offering unto God they both might doe well, and much alike; yet there was this difference of their oblations, Cains sacrifice seemed rather gratulatory, as looking back to Gods beneficence for the yeare before, then propitiatory, as looking forward to reconciliation to be made by Christ in time to come, which was better typified by the bloody sacrifice of Abel, then by the unbloudy sacrifice of Cain, which might be of eares of corne, as Leviticus 2:14. But there was more difference betwixt them for inward acts of faith and love, then for outward acts of sacrifice: the former sort is meant by doing well in this place.

shalt thou not be accepted?] Or, is there not forgivenesse? Or, shalt thou not receive? Or, shalt thou not have the excellency? Or, a lifting up? So many wayes are the words rendred, because of the ambiguity of the Hebrew word Seeth, and of Nasa, from whence it is deduced: according to this varietie the sense is various. 1. Shalt thou not be accepted? the words are interrogative, but vehemently assertive or affirmative in sense; and their meaning is this; thou shalt surely be accepted, if thou dost well, both thou, and thy sacrifice. 2.

Is there not forgivenesse? Yes, if yet thou wilt repent and amend. 3. Shalt thou not receive? Yes, thou shalt receive an evidence of mine acceptance as thy brother did; I will not be partiall; if thou offer with as good a mind as Abel did, my favour shall come upon thy sacrifice in a celestiall flame, and it shall ascend unto me in a sweet smelling fume as his did. 4. Shalt thou not have the excellencie, or lifting up? Yes, the right of primogeniture, and the preeminence of the Priesthood shall be thine, and thou shalt lift up thy countenance with chearfulnesse in the affiance and fruition of my favour.

sinne lyeth at] Some take these words for a commination either of the revealing of his secret sinne, so, as that it should not still lurke and lye hid in the bosome, closet or chamber, but be made so manifest as if it were laid at the doore for every eye to look upon it; or of the punishment of his sinne by inward vexation of spirit, and pangs of conscience, which (though for a time it lie asleep like a Mastive-dogge at the doore) will not rest long: for at the doore, where there is much passing, often knocking, opening and shutting, the Dogge will soon be awakened; so will the conscience; and when it is awake, it will barke most clamorously, and bite most furiously, so that none can beare it, Proverbs 18:14. Or, by outward vengeance; which will (as it were) lie in waite for him at the doore, when he steppeth either in or out, to set upon him.

unto thee shall be his desire] Or, its desire. That is, (as some take it) the desire of sinne, to enter into thee to possesse thee, and prevaile with thee, and rule over thee; but thou contrariwise must strive to suppresse it, and bring it under thy subjection; and by grace (not by the power of free-will) thou maist so farre overcome the dominion of it, that it shall not tyrannize over thee; but at last by mine assistance thou shalt have the mastery and perfect victory over it: and in speciall in this sense of the words he is admonished of his dutie to keep under, and to beare down the indignation and envy he had raised up against God and his brother. But in our last Translation answerable to the Originall, it is personall, unto thee shall be his desire, and thou shalt rule over him, as Genesis 3:16. wherein from arguments of pacification of his incensed spirit in general, God cometh down to a removall of the cause of his indignation in particular, which, by the words here used, may seeme to be a conceipt that his younger brother so much in Gods favour would be like to deprive him of the dignitie of his birth-right, and God taketh off that conceipt by speaking to him to this effect; Though thou hast forfeited the preeminence of thy primogeniture by thine evill heart towards me and thy brother, yet upon thy repentance and amendment thou mayest still enjoy it; and thy brother, against whom thou art so much incensed, shall have a desire to please thee, and to be ruled by thee, if thou rule and governe thine affections by Religion and reason, as thou oughtest to doe.

thou shalt rule over, &c.] See the latter part of the precedent Annotation.

Genesis 4:8

And Cain talked] What talke passed betweene them, whether it were chiding with Abel, because for his sake he was chidden by God; or whether by some simulation of favour and love he allured him to walke with him into the field, it is uncertaine.

when they were in the field] Whither Caine had drawne Abel for fitter opportunitie to effect his wicked designe; for there he might act it out of sight and noise, and so none was like to rescue his godly brother out of his bloody hands. Whether there (though not before he walked out) he picked a quarrell with him or no, or whether there were any words of offence at all betwixt them, it doth not appeare in the sacred story; much lesse what words passed betwixt them before his malice came to blowes: and it may be he was as crafty as cruel, and so gave Abel no warning by words of what mischiefe he meditated to commit with his hands.

rose up] Not as having taken a fall by Abels striving with him before, (as some have supposed) for the phrase imports but the beginning, preparing, or present addressing of a mans selfe to any act or businesse, as Deuteronomy 13:1. Judges 4:9. and in many other places.

and slew him] Had God rejected his sacrifice, because it was not bloudy, vers. 3. as Abels was, vers. 4. he could have was no worse, if he meant both to mocke and anger him for the choice and refusall of their oblations. How he slew him, it appeares not in the Text; but negatively that it was not by strangling, because his bloud was shed, vers. 11. Popish Painters setting out this story to the eye, faine the instrument of murder to be the jaw-bone of some brute creature; but it might be rather some instrument of husbandry wherewith Cain was accustomed to walke, or a stone which might be taken up without suspition on Abels part, and so suddenly throwne, or driven at him, that he could not avoid it.

Genesis 4:9

Where] God questioneth with Cain here, and vers. 6. as with Adam, Chap. 3. vers. 9. 11. and he putteth the like interrogatories to his creatures elsewhere; not as needing any information from them, for he knoweth more of any man, then his owne heart can tell him, 1 John 3:20. but to convince them by their owne answers, and to set a patterne for humane justice, which should not condemne any before they be called in question, and have libertie to answer for themselves. See Acts 25:16.

I know not: Am I] By this answer he sheweth himselfe not onely to e of that wicked one, 1 John 3:12. who was a murderer from the beginning, but as ancient a lier as a murderer, John 8:44. for he murdered by lying, Genesis 3:4. and he addes to these sins high contempt against God, making as if he had asked him an impertinent question; or had put upon him an office not belonging to him; he thought it was not his duty to be his brothers keeper; but thinkes not it was against all duty to God and man to be his executioner, without any desert of death, or any precedent sentence from an authorised judge; and this with as much madnesse as malice, (for the Devil, the god of this world, 2 Corinthians 4:4. had blinded his eyes as well as hardned his heart) he thinkes he can blinde the eyes of the God of truth with his lies, and escape his conviction with his frivolous evasions.

Genesis 4:10

What hast thou done?] God not onely makes inquisition for bloud, Psalms 9:12. but pursueth it, and will require it to requite it, 2 Chronicles 24:22.

bloud] Heb. blouds. Because it issueth out by many drops; or when it is shed by violence and malice, it is let out by many wounds, which make so many severall streames of bloud: thence a cruel man is called a man of blouds, Psalms 5:6. according to the Hebrew; and David prayeth to be delivered from bloudguiltinesse: Heb. from blouds. Psalms 51:14.

crieth] It is crying bloud here, and speaking bloud Hebrews 12:24. A voice and crying is ascribed to bloud as to the stone out of the wall, and beame out of the timber, Habakkuk 2:11-12. and as the valleys are said to shout for joy and to sing, Psalms 65:13. all by a figurative speech; and the meaning here is, that bloud-guiltinesse cannot be concealed, but that God will take notice of it, though no man see it, or say any thing of it; as though the ground that had received the bloud that was shed uttered a voice, and put up a clamorous accusation, and petition for vengeance against the murderer, as Revelation 6:10.

Genesis 4:11

cursed from] From the earth (whither thy brothers bloud sunke being sucked in by the pores thereof, and so as it were, buried in a grave) shall a curse to thee for thy cruell act; whereof in the next verse.

Genesis 4:12

When thou tillest] This was a second curse, whereby the earth became worse for Cains sinne, then it was for Adams; which if it were not generall, might be a particular curse upon Cains portion wheresoever he was; so that when he tilled it as an husbandman, it might upbraid him as a murderer.

a fugitive] Cast out from communion with his kindred and former friends and acquaintance; excommunicated from the Church, the societie of the faithfull professors and sincere sacrificers, and through guilt of conscience having his heart moved as the trees of the wood with the winde, Isaiah 7:2.

Genesis 4:13

my punishment] Heb. mine iniquitie: as Genesis 19:15. Psalms 69:27. Proverbs 12:21. in which places sinne, or iniquitie is put for the punishment of sinne, by a Metonymie of the efficient for the effect; for sinne is the naturall parent of punishment. In saying his punishment is greater then he can beare, he bewrayeth the wrathfulnesse of his spirit, which before made him a murmurer against God, and a murderer of his brother: he could not then forbeare to sinne, and now he cannot beare what is due to him for his sinne. If we take the words after the other reading [mine iniquitie is greater then can be forgiven] they shew his desperate distrust of pardon for his sinne, and therein he becometh as injurious to Gods mercy by his diffidence, as to his justice by his impatience.

Genesis 4:14

from the face of the earth] Hee seemeth by this speech out of feare to speake now (as out of wrath and envy he acted his part before) like a distracted man: for how was he to be driven from the face of the earth when he was to be a vagabond upon it? vers. 12. and how could he be hid from the face of God who saw into the secret corruptions of his heart? But if his words have any sound sense in them, it is this: from the face of the earth, that is, from the place of my birth and abode hitherto; or from the face of that earth (as the word Haadhamah will beare) on which I have dwelled untill now: Or, from the face of the earth, that is, from societie with the inhabitants of the earth, as Psalms 33:8. who will abhorre my company, and I shall be afraid and ashamed to come in their sight, or to looke them in the face.

and from thy face] That is, from thy favourable countenance: so that thou wilt not vouchsafe a gratious glance towards me, nor accept of any oblation from me. Some thinke there is an Hypallage in the words, that is, a kinde of mistake, as if he would or should have said, I shall hide my face from God, as not daring to come before him to offer up any sacrifice or service unto him; for otherwise there is indeed no hiding from God, nor flying from him, Psalms 94:9. & Psalms 139:7.

every one that] Though hitherto we have read but of foure persons in the world, Adam and Eve, Cain and Abel, this being about one hundred and thirty yeares from the Creation (as Chronologers account it) there might be now many, of whom he might stand in bodily feare; or, if there had been none of his owne kind to avenge the bloud of his innocent brother, his guilty conscience might raise fearefull apprehensions of death from the beasts of the earth.

slay me] Being more carnally then spiritually minded, he feareth more for his body then for his soule; and his owne wickednesse makes him imagine he should meet with a murderer in every place; selfe-guiltinesse in some is the chiefe motive to suspition of others, Psalms 50:21.

Genesis 4:15

seven-fold] That is, (as the Chaldee Paraphrase hath it) unto the seventh generation; or, he shall have manifold punishments: a certaine number used for an uncertaine: as Leviticus 26:28. Job 5:19. Psalms 79:12. Proverbs 24:16. & Chap. 26. 25. Jeremiah 5:9. and this God saith not for any love he bare to Cain, to whom life with the guilt of such a sinne, and sense of the Divine wrath was worse then a temporall death; but because he would have him live to be a living memento, or warning against murder, which with the death of the malefactor is commonly buried in oblivion, as Psalms 59:11. Ecclesiastes 9:5.

marke] There are many, and some foolish conjectures of this marke: It is most like that it was a trembling not onely of his heart, but of his head and other parts, with a gastly countenance importing guilt and terrour in him, and imprinting it so farre in others that they durst not doe by him as he did by his brother.

Genesis 4:16

from the presence] Some thinke these words are sitted to Cains conceit, who now Atheist-like thought he could get out of the reach of Gods revenging hand; but it is more probable that by his going from the presence of the Lord is meant his going from the place where God gave evidence of his presence in his conference with him: See Jonah 1:3. Or, from his presence: that is, from that part or quarter of the world where God had his Church, which is the place of his speciall presence: and so the phrase intimates Cains banishment from his native habitation, and his excommunication from the house of God: for the place of his especiall presence may be called an house, though it be not made with wals and windowes, and roofe, as ours are, See Annot. on Chap. 28. 17.

Nod] So called here by the figure Prolepsis, or anticipation in respect of the order of things: for it was called the land of Nod, not before, but after; and that by occasion of Cains comming thither, and dwelling there upon his fugitive and vagabond condition: Nod is derived from an Hebrew root signifying to wander, or to be a vagabond: as vers. 12. God doometh him.

Genesis 4:17

builded a citie] After he had wandred about from place to place such a time as God thought meet, for the punishment he imposed on him, he suffered him to set up his rest in a Citie which he built; and he built the Citie (as some compute the time) in the one hundred and fifth, (as others) in the three hundred, or foure hundred yeare of his age, by which time his posteritie might become so populous, as not onely to build, but to people a Citie with inhabitants: and he built this Citie for societie and securitie to himselfe and his progenie, and (as Josephus conjectures) that he might be more able to exercise rapine and tyranny upon others.

after the name of his sonne, Enoch] Rather after his sonnes name then his owne, because his owne was odious and infamous; and rather in his sonne Enochs name then any other of his children, because by this it appeares, he loved him better then the rest; haply because he was worse then his brethren, in being liker in manners and disposition to his father then any of them all; yet for all this earthly glory swelling up to the magnitude of a Citie, the name of the other Enoch of the Line of Seth who walked with God, vers. 24. and had no Citie, is more honourable then the name of this Enoch of the race of Cain with his Citie, though the structure of it were never so magnificent.

Genesis 4:19

two wives] This is the first man that had more wives then one at once; a Cainite by descent, and a man as fleshly as Caine was bloudy; sinning by lust, as he did by hate: by this dualitie of women he broke loose from the first institution, which was that two and no more should by marriage be made one, Genesis 2:24. Malachi 2:15.

Genesis 4:20

of such] Or, of them that dwell. Heb. of him that dwelleth. By an Enallage of number; for by this him, not one alone, but many are meant.

Genesis 4:21

organ] That is, the inventor of musicall Instruments. By Organ is not meant such an instrument as in our age hath beene most commonly noted by that name; for that was not found out, or made up untill some thousands of yeares afterwards: the same word, here rendred Organ, is found in the booke of Job 21:12. & Chap. 30. 31. & Psalms 150:4. in this sense: whatsoever the forme of it was, the word importeth lovelinesse and delight, for naturally men love and delight in musick: See Psalms 8:12. where we see that for such things as conduce to the comfort of an humane life, as ordering of Cattell, manuall Arts, building of Cities, the wicked by Divine providence were made serviceable to the good.

Genesis 4:22

Tubal-Cain] From this name (as sundry Commentators observe) might the name Vulcan the heathen God of Smiths be taken; as the name Jove from Jehovah; and as Adonis from Adonai, [Lord] often used in the Old Testament, (as some learned men conceive, though others derive it from the Greek word Acido, which signifieth to sing: or, from Hedone, in the same Language, signifying pleasure).

instructer] Heb. whetter. Which may imply a sharpenesse of wit, piercing into the minds of those that receive instruction from him; and withall an incitement, or whetting of the affections to put such Arts into practice.

Genesis 4:23

I have slaine a man] The words are very difficult both to translate, and to expound: they are rendred two waies: first, as in the Text; secondly, as in the Margine of our last Translation: the former reading is either affirmative, or interrogative: according to the first the sense is two-fold; the one, that Lamech makes boast of his valour in that he had slain a man; yea, a young man in the prime of his strength and youth; or it may be, (as the words will also beare) two men, whereof the one was eminently younger then the other. to my wounding: that is, by an Hebraism, (as some take it) by my wounding or hurting of him; or, though I have beene fighting to my wounding, or my hurt, I have gotten the better of it; for I have slaine those that fought with me. The second is, that he speakes of these slaughters as fore-dooming himselfe to a worse condition then Cain, and so deserving farre greater punishment then he did, because Cains was but a single slaughter, Lamechs a double one: Taking the words interrogatively they seeme in effect an emphaticall answer to some suspition his wives had of him, with a mind to depart from him, as thinking God would curse the family and posteritie of such a wicked man as he was; against which he pleades his own innocencie and Cains impunitie: Have I slaine a man to the wounding or hurt of my conscience as Cain did? If I had, yet you see Cain, though he had killed his brother, and stubbornly stood out against his Maker, had yet a marke of protection set upon him that no man might kill him; and if he that should kill Cain was to be punished seven fold, he that shall kill Lamech (who hath committed no such crimes) shall be punished much more. The other reading (which some thinke fitter to be placed in the Text, then in the Margine) is, I would slay a man in my wound, and a young man in my hurt: according unto this, the meaning may be, that his wives fearing lest being hated for his crueltie some would take heart to kill him, he meaning to over-awe them, both to keepe them observant of himselfe, and quiet among themselves, tels them in a bragging manner, that he had so much might and manhood in him that he durst undertake any enemie, yea to slay a man, a young and lusty man, though he had received a wound or hurt before; (for the words (as the Marginall reading hath it) may be rendred in my wound, in my hurt) This exposition is most received by many of the most learned expositors; yet some rather thinke that these words of Lamech are a passionate and penitent confession of his cruell rashnesse; as if he had said, that I have slaine a man in my wrath, it is to the wounding of my heart, and to my great hurt, for the griefe of that fact is a sad affliction to my soule; and thereupon the next words threaten a greater punishment to him that should kill Lamech then to the killer of Cain.

Genesis 4:24

seventie and seven fold] Some take the words for seventy times seven, which make up fonre hundred and ninetie times; but it is seventie times and seven times, as Genesis 7:2. According to the Hebrew the words are, of every cleane beast thou shalt take thee seven seven, that is, not seven times seven, nor two sevens, though the word be doubled; but it is, (as it is well rendred in our Translation) by sevens: so in the sixth of Marke, vers. 7. when our Saviour sent out the twelve by two and two, he sent them not out by fours, but by severall twoos. The meaning of Lamechs words may seeme to be this, that Cains impunitie might be his securitie, since though he had had his hand in bloud, it was not in the bloud of his naturall brother, nor with contumacie against God after the manner of Cain; and therefore if any one should kill him, he should be punished much more, seventie and seven fold; a certaine number put for an uncertaine: as vers. 15. See the Annot. there. Thus a wicked man turnes the Divine patience into humane presumption.

Genesis 4:26

then men began to call, &c.] Some Hebrew Rabbines translate the words then men profaned, or profanely called upon the name of the Lord, as if in the time of Enosh Idolatry were taken up; but there is an errour in the Grammaticall construction of the word Huhhal, which in the conjugation Kal, (besides other acceptions) signifieth to profane: but in the conjugation Hophal as here it signifieth they began, or men began: besides for grammaticall construction, when the word is followed with a Noune it signifieth to profane, as Numbers 30:3. Ezekiel 39:7. but when it is followed with a Verbe of the infinitive Mood (as here) it signifieth to beginne, as Genesis 6:1. & Chap. 41. 54. & 2 Chronicles 3:1. and so the sense is, then beganne men, that is, in the time of Enosh men began, not to set up the profession of a Monasticall life (as some Papists would have it) or some speciall Sect of professions called Enoshei, or by contraction Essen or Essaei (as some others); or that then men first began to call upon God by the Name Jehovah; (whereas before they called upon him by the Name Elohim, or Adonai) but then God moved mens hearts more sincerely to separate from the profane society of the wicked, (such as were the posteritie of Cain) to serve God, not as before in private families onely, but in more publique societies, and that in a more solemne manner, and with more zeale and boldnesse then in former times; and so to intitle themselves unto the Lord with especiall relation and devotion, as Chap. 6. 4. And these for the most part who did this were the posteritie of Seth who was borne in stead of Abel, not onely as a sonne to his parents, but as a Priest to Gods Church.