kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great distance and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children; so God, the common Father, blessed his: but earthly parents can only beg a blessing, it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings. 6. That he called their name Adam. Adam signifies earth, red earth. Now, (1.) God gave him this name. Adam had himself named the rest of the creatures, but he must not choose his own name, lest he should assume some glorious pompous title. But God gave him a name which would be a continual memorandum to him of the meanness of his original, and oblige him to look unto the rock whence he was hewn, and the hole of the pit whence he was digged, Isa. 51. 1. Those have little reason to be proud, who are so near akin to dust. (2.) He gave this name both to the man and to the woman. Being, at first, one by nature, and afterward, one by marriage, it was fit they should both have the same name, in token of their union. The woman is of the earth, earthy, as well as the man.
II. The birth of his son Seth, v. 3. He was born in the hundred and thirtieth year of Adam's life; and, probably, the murder of Abel was not long before. Many other sons and daughters were born to Adam, besides Cain and Abel, before this; but no notice is taken of them, because an honourable mention must be made of his name only, in whose loins Christ and the church were. But that which is most observable here concerning Seth, is, that Adam begat him in his own likeness, after his image. Adam was made in the image of God; but when he was fallen and corrupt, he begat a son in his own image, sinful and defiled, frail, mortal, and miserable, like himself; not only a man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself conceived and born in sin, Ps. 51. 5. This was Adam's own likeness, the reverse of that divine likeness in which Adam was made; but, having lost it himself, he could not convey it to his seed. Note, Grace does not run in the blood, but corruption does. A sinner begets a sinner, but a saint does not beget a saint.
III. His age and death. He lived, in all, nine hundred and thirty years; and then he died, according to the sentence passed upon him, To dust thou shalt return. Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal; then he began to die: his whole life after was but a reprieve, a forfeited, condemned, life; nay it was a wasting, dying, life: he was not only like a criminal sentenced, but as one already crucified, that dies slowly, and by degrees.
6. And Seth lived an hundred and five years, and begat Enos: 7. And Seth lived after he 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.
We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but, in general,
I. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God's books, whatever there is in men's. It is thus plainly set down, 1. To make it easy and intelligible to the meanest capacity: when we are informed how old they were when they begat such a sen, and how many years they lived after, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as that. 2. To show the pleasure God takes in the names of his people; we found Cain's generation numbered in haste, ch. 4. 18, but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long they lived, that lived in God's fear, and when they died, that died in his favour; but as for others, it is no matter. The memory of the just is blessed, but the name of the wicked shall rot.
II. Their life is reckoned by days, v. 8, all the days of Seth, and so of the rest; which intimates the shortness of the life of man, when it is at the longest, and the quick revolution of our times on earth. If they reckon by days, surely we must reckon by hours, or, rather make that our frequent prayer, (Ps. 90. 12.) Teach us to number our days.
III. Concerning each of them, except Enoch, it is said, and he died. It is implied in the numbering of the years of their life, that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, and he died: to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died: such a one was a wise politic man, but he died; such a one was a very good man, perhaps a very useful man, but he died, &c.
IV. That which is especially observable, is, that they all lived very long; not one of them died till he had seen the revolutions of almost eight hundred years, and some of them lived much longer; a great while for an immortal soul to be imprisoned in a house of clay. The present life surely was not to
