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CHAP. XLV.
Then Joseph, who by no means now could hide His brotherly affection longer, cry'd, Put all men forth; and he was left alone When to his brethren he himself made known. Then Joseph weeping lifted up his voice So loud, that Pharaoh's servants heard the noise. And to his brethren did himself discover, And said, Lo! I am Joseph your own brother; And doth my father live? Whereat amaz'd, They could not speak, but at each other gaz'd. Then Joseph said, Come near, I pray, behold, I am your brother Joseph whom ye sold To Egypt, be not grieved now therefore, Nor vex yourselves, for God sent me before To save life; for these two years there hath been A famine, and five more to come, wherein Seed time nor harvest shall at all be seen. The Lord, I say, hath sent me to provide A place, and strangely save your lives beside. So now ye sent me not, but it was rather The Lord, and he hath made me as a father Unto the king, lord of his household, and A ruler over all this spacious land. Unto my father, therefore, go your way, And tell him, Thus doth thy son Joseph say: The Lord hath rais'd me to a high degree In Egypt, tarry not, but come to me, And thou shalt dwell in Goshen and be nigh me, And with provision there will I supply thee; Both thou and thine, flocks, herds, and all thou hast, (For yet these five years will the famine last) Lest otherwise, provision being scant, Thou and thy family may come to want. Behold, both you and Benjamin my brother Do see that it is I and not another. Go tell my father this amazing story, And bring him hither to behold my glory. Then falling on his youngest brother's neck, And he on his, they o'er each other wept. And to the rest he did likewise, wherefore They now were more familiar than before. And now whilst they discoursed, the report Of their arrival came to Pharaoh's court, And he was pleas'd thereat, wherefore he said To Joseph, let thy brethren straightway lade Their beasts with corn, and thus unto them say, Unto your native country haste away, And fetch your father, and your households, and I'll feed you with the good things of the land; And since you are commanded by the king, Take wagons with you hence wherein to bring Your wives, your little ones, and come down hither, Your father, you and yours altogether; And never heed to bring your household stuff, For here in Egypt you shall have enough. Then did the Isr'elites accordingly: And Joseph ordering them a large supply Of necessaries for their journey, sent Wagons according to the king's intent. And to each man he gave a suit of clothes, But on his brother Benjamin bestows Five suits, and as a token of his love, A sum of money over and above. And thus he sent ev'n for his father's use, Of the best things that Egypt did produce, Ten asses load, and ten she asses load Of bread and meat, to spend upon the road. Then sending them away, he said, I pray See that you do not fall out by the way. And leaving Egypt with their num'rous train, Unto their father they returned again: To whom, as soon as e'er they did arrive, They said, Our brother Joseph's yet alive, And lord of all the land, which sore dismay'd Him, for he scarce believed what they said. Then they of all that pass'd gave him relation. And shewed the wagons for a confirmation Which being manifest before his eyes, He rais'd himself, and said, It doth suffice; Joseph my son is yet alive, and I Will go to see him once before I die.
CHAP. XLVI.
Then Isr'el setting forward on his way With all his household, came to Beersheba; And offer'd sacrifice there to implore The God his father Isaac did adore. And in the visions of the night God spake To him, and said, Fear not to undertake This journey into Egypt, for I am The God of thy forefathers, Abraham And Isaac; to the land of Egypt I Will go with thee, and there will multiply Thy offspring, and of thee will surely make A mighty nation, and will bring thee back; And thy son Joseph there thine eyes shall close. After which vision he from thence arose, And in the wagons which King Pharaoh sent, He and his family to Egypt went: His sons, their wives and children, and the rest Of their concerns, whereof they were possest When they in Canaan dwelt, and they were then No more in number but threescore and ten. And when to Egypt Israel drew near He sent before him Judah, to prepare His way to Goshen, which when Joseph heard, Immediately his chariot he prepar'd; And unto Goshen he directly went, And to his father did himself present: And being over-joy'd fell on his neck, And for a good while thereupon he wept. Then Jacob said, Since thou yet liv'st, and I Have seen thy face once more, now let me die. And Joseph said, My brethren I will go Unto King Pharaoh, and will let him know That you, and all my father's house are come; And that your occupation when at home, Hath been in feeding cattle altogether, And that you've brought your flocks and herds all hither. Now therefore when you come before the king, And he should ask you what your trade hath been, Say thus: Thy servants from our youth till now Have dealt in cattle, we and our fathers too, That he may let you dwell in Goshen, for Th' Egyptians do a shepherd's life abhor.
CHAP. XLVII.
Then to King Pharaoh Joseph went and said, My father and his sons, with all they had In their own country, are come down to me, And in the land of Goshen now they be. Five of his brethren also with him went, Whom he unto King Pharaoh did present, And Pharaoh asked them about their trade, And they unto the king reply'd and said: We and our fathers while we were at home Were shepherds all, and now behold, we come With all our flocks, to get some pasture here, For in our land the famine is severe. We therefore pray thee to appoint a portion Unto thy servants in the land of Goshen. And Pharaoh said to Joseph, I empow'r thee To use thy pleasure, Goshen is before thee; Settle thy father and thy brethren there, And if among them active men there are, Commit my cattle to their special care. And Joseph brought his aged father in Before the king, and Jacob blessed him. And Pharaoh asking him about his age, He said, The years of my life's pilgrimage Are but an hundred thirty, very few And evil, nor have I attain'd unto The years of my forefathers longer age, Which they pass'd thro' in this their pilgrimage. And Jacob bless'd the king again, and then Out of his presence he return'd again. And Joseph plac'd his father and relations In Egypt, and appointed them possessions In the best of the land, ev'n in the land Of Rameses, according to the king's command: And there he nourished them with fit supplies Of bread, according to their families. And now the people having spent their store, And famine still increasing more and more, Egypt and Canaan too, for want of bread, Were sore distress'd and almost famished. And Joseph took the money they did bring To buy their corn, and kept it for the king. Wherefore the people came to represent Their case to him, both corn and coin being spent. And Joseph said, If money be grown scant, Bring me your cattle and ye shall not want. And they brought horses, asses, and their flocks And herds of cattle, ev'n all their stocks, And gave to Joseph in exchange for bread, For which the people he for that year fed: And when that year was past, the second year They came again, and said, We can't forbear To let thee know our want, my lord doth know Thou hast our money and our cattle too, And there is nothing left (so hard's our fate) But only each man's person and estate: If thou wilt give us bread, into thy hands Will we resign our persons and our lands: And be the servants of the king for ever. From death therefore our hungry souls deliver, And take some pity on our wretched state, Lest we die, and the land be desolate. And the Egyptians sold each man his field, Because the famine over them prevail'd; And all their lands became the king's possession, And Joseph placed them at his own discretion. But the land of the priests he purchased not, For Pharaoh had assigned to them their lot: And they received their food from Pharaoh's hands, Wherefore they had no need to sell their lands. And Joseph said unto them, Now behold, You and your lands are unto Pharaoh sold: Lo! here is seed to sow in each man's field, And when the land its ripe increase shall yield, A fifth part shall belong unto the crown, And the other four parts shall be your own, For seed to sow your lands, and for supplies Of food convenient for your families. And they said; Thou hast sav'd our lives, my lord, Thy gracious favour unto us afford, And we will do according to thy word. And Joseph made it a decree, to stand Ev'n to this day throughout th' Egyptian land; That Pharaoh should have a fifth part, except The priests' lands, which unto themselves they kept. And in the land of Egypt ev'n in Goshen, Did Isr'el dwell, and therein had possession; And grew and multiply'd exceeding fast. And Jacob liv'd till seventeen years were past: So that the sum of Jacob's age appears To be an hundred forty-seven years. And when the time approach'd that he must die, He called Joseph, unto whom he said, If I Have now found favour in thy sight, I pray, Swear thou unto me that thou wilt not lay My bones in Egypt, for I fain would lie Among my ancestors when e'er I die, And not be bury'd here; therefore fulfil This my desire; and he reply'd, I will: And he said, Swear unto me, which he did: Then Jacob bow'd himself upon his bed.
CHAP. XLVIII.
And now when Joseph heard his father lay Even at the point of death he hastes away To visit him, and took along with him His son Manasseh, and's son Ephraim. Whereof when Jacob heard he strength'ned Himself, and rose and sat upon the bed: And thus to Joseph said, Lo! God appeared To me at Luz in Canaan, and declared, That he would bless, and make me a great nation, And give my seed that land for a possession: And Jacob said, Behold, these sons of thine As Reuben and as Simeon shall be mine; And all the rest that shall be born to thee Hereafter, shall be thine, and they shall be Call'd by the name of their own family. Behold thy mother died upon the way, When I from Padan came, near Ephratah, The which is in the land of Canaan, where, To wit, in Bethlem, did I bury her. And Jacob seeing Joseph's sons were there, He asked of him who the children were. And Joseph said, My father, lo! these be The sons, God in this place hath given me. Then Jacob said, I pray thee bring them nigh To me, and I will bless them e'er I die. (Now Jacob's eyes, by reason of age, were dim) And Joseph brought his sons near unto him, And Jacob kissed and embraced them: And said, I never thought to see thy face, And lo! the Lord hath shewn me of thy race. And Joseph from between his knees brought forth His sons, and bow'd himself even to the earth: And in his right hand held up Ephraim, Towards his father's left hand guiding him And in his left hand to his father's right, He held his son Manasseh opposite. And Isra'l stretching our his right hand, laid It on the youngest, namely Ephraim's head: And laid his left hand wittingly upon Manasseh's head, although the eldest son. And Jacob blessed Joseph, saying, The God Of heaven, in whose paths my fathers trod, Who all my life hath nourish'd me, even he Who from all evil hath redeemed me, Bless both the lads, and let them bear my name, And the name of my fathers Abraham And Isaac, and let them multiply In the midst of the earth exceedingly. And Joseph seeing his father's right hand laid On Ephraim's head, he was displeas'd, and said, Not so, my father, lay this hand upon Manasseh's head, for he's the eldest son: And therewithal attempted to have laid His father's right hand on Manasseh's head But he refus'd and said, I know't my son, I know't full well, he also shall become A people, and be mighty: But indeed His younger brother shall him far exceed, And many nations shall come from his seed. Thus Jacob blessed them, and said, In thee Shall Isra'l bless, and say, God make thee be Like Ephraim and Manasseh. Thus did he Prefer the youngest to the first degree. And Isra'l said to Joseph, Lo! I die, But God shall visit you, and certainly Shall bring you back unto your father's land. And thou shalt have a portion from my hand, Above thy brethren, which with sword and bow I took from th' Amorite, my deadly foe.
CHAP. XLIX.
And Jacob called all his sons together, And said, Ye sons of Jacob come you hither: And hearken what your aged father says, Who tells you what shall be in the last days. Reuben my first born, of my strength the flow'rs, The excellency of dignity and power: Unstable as water, be for ever vile, Because thou did thy father's bed defile. Simeon and Levi 're brethren. Instruments Of cruelty lodged in their tents. Come not, my soul, their secret councils nigh, My honour, with them have no unity: For in their wrath they caused a man to fall, And in their self-will digged down a wall. Curs'd be their anger, fierce, yea cursed be Their wrath, for it was full of cruelty. In Jacob therefore let their seed be spread, And every where in Israel scattered. Judah shall have his brethren's praise, and they Shall bow before him; he his foes shall slay. Judah's a lion's whelp return'd from prey, He stoop'd, he couch'd, and as a lion lay; As an old lion, who shall dare molest, Or rouse him up, when he lies down to rest. The sceptre shall from Judah never start, Nor a lawgiver from his feet depart; Until the blessed Shiloh come, to whom The scatter'd people shall from all parts come: Binding his foal unto the choicest vine, He wash'd his garments, all of them in wine: His eyes shall with the blood of th' grapes look red, And milky whiteness shall his teeth o'erspread. Lo! Zabulon shall dwell upon the sea, And heaven for the ship's security, And unto Zidon shall his border be. And Issachar is a strong ass between Two burdens crouching, who when he had seen That rest was pleasant, and the land was good, His servile neck unto the yoke he bow'd. Dan as a judge shall over Isra'l sway, He shall be as a serpent in the way, To bite the horse, and cast the rider down. O God! I have look'd for thy salvation. Gad by a troop shall be o'ercome, but he Shall at the last obtain the victory. The bread of Ashur shall be fat indeed, And royal dainties shall from his proceed. Like to a hind let loose is Naphtali, He speaketh all his words acceptably. Joseph's a fruitful bough, whose branches tall Grow by a well, and over-top the wall: By reason of hatred which the archers bore, They shot at him and griev'd him very sore, But Joseph's bow in its full strength abode And by the arm of Jacob's mighty God, He was indu'd with strength, from whence alone Is Isra'l's shepherd, and chief corner-stone: Ev'n by my father's God, who shall assist Thee, by th' Almighty God shalt thou be blest, With blessings from above, and from below, With blessings of the breast, and womb also. Thy father's blessings have prevail'd beyond My ancestors. Unto the utmost bound Of the perpetual hills, yea let them rest On Joseph's head, and let him be possest Of all, who was divided from the rest. Young Benjamin shall wolf-like take his prey, And part by night what he hath took by day. All these are the ten tribes of Israel, And thus their father did their fate foretell: And blessed every one of them apart, According to their personal desert. Moreover he gave them a charge and said, Lo! I shall die, but let my bones be laid Among my ancestors in Canaan, where Of Ephron, Abraham bought a sepulchre, Together with a field, to be a place Of burial, for him and all his race. (There Abraham and Sarah lie, and there They Isaac and Rebecca did inter, And there when Leah died I buried her.) The field was purchas'd of the sons of Heth. Thus having said, resigning up his breath To him that gave 't, his feet into the bed He drew, and so was number'd to the dead.
CHAP. L.
And Joseph fell upon his father's face, And did with tears his lifeless lips embrace: And sends for his physicians and advises Them to embalm his father's corpse with spices. And they did so, and forty days did pass. (For so the manner of embalming was) And the Egyptians mourned for the space Of three score and ten days, which being expired He spake to Pharaoh's servants and desired, That they would please to speak in Pharaoh's ear, And tell him that my father made me swear, That I should bury him in Canaan, where He hath provided his own sepulchre. I therefore pray thee that I may obtain Thy leave, and I will soon return again. And Pharaoh said, Since thou hast sworn, fulfil Thy oath, according to thy father's will. And Joseph went up to accompany His father's corpse with great solemnity. And with him went up Pharaoh's servants, and The prime nobility of all the land, And Joseph's household, and his brethren all, Only their flocks, and herds, and children small Were left behind. Moreover there went up Chariots and horsemen, ev'n a mighty troop. And they came up to Atad's threshing floor Beyond the river Jordan, where full sore They mourned for him till seven days were past, So long their mourning in that place did last. Which when the Canaanites beheld they said, Surely some eminent Egyptian's dead. Wherefore they call'd it Abel-mizraim.[12] Thus did his sons as he commanded them. For to the land of Canaan they convey'd Him, and in Machpelah near Mamre, laid His body in the cave which Ephron sold To Abraham, for him and his to hold. And thus when Joseph fully had perform'd His father's will, to Egypt he return'd, Together with his brethren, and with all Them that came with him to the funeral. Now Joseph's brethren being well aware That they were fatherless, began to fear That he would hate them, and requite them all The evil they had treated him withal. Wherefore to him they sent a messenger And said, Behold our father did declare Before he died, that we should come and say, Forgive thy brethren's trespasses, I pray; And their misdeeds, for they have been unkind. And now we humbly pray thee be inclin'd To pardon our offences, and the rather For that we serve the God e'en of thy father. And Joseph wept when they thus spake, and they Came nearer, and before him prostrate lay, And said, We are thy servants all this day. And Joseph bad them not to be afraid, For in the place of God am I he said: For though you meant me ill, God meant it good, And sent me hither to provide you food. Now therefore trouble not yourselves, for I Will nourish you, and all your family. After this manner did he satisfy, And treat them with extreme civility. And Joseph and his father's house remain'd In Egypt, and he liv'd till he attain'd An hundred and ten years, and liv'd to see Of Ephraim's children to the third degree. And Macher's children of Manasseh's tribe Were also born some time before he died. Then Joseph said, My brethren, lo! I die, But God will visit you undoubtedly; And to that land again whereof he spake Unto our ancestors, will bring you back. And Joseph also made his brethren swear, That they would not inter his body there. And thus he ended his life's pilgrimage, Being an hundred and ten years of age; And was embalm'd, and in a coffin laid, In Egypt, till he could be thence convey'd.
THE GENERAL EPISTLE OF JAMES
CHAP. I.
Unto the twelve tribes scattered abroad, James, an apostle of the living God, And of the Lord Christ Jesus, salutation. My brethren, when you fall into temptation Of divers kinds, rejoice, as men that know From trial of your faith doth patience flow. But let your patience have its full effect, That you may be entire, without defect. If any of you lack wisdom, let him cry To God, and he will give it lib'rally, And not upbraid. But let him ask in faith, Not wavering, for he that wavereth, Unto a wave o' th' sea I will compare, Driv'n with the wind and tossed here and there. For let not such a man himself deceive, To think that he shall from the Lord receive. A double-minded man most surely lacketh Stability in all he undertaketh. Let ev'ry brother of a low degree Rejoice in that he is advanc'd, but he That's rich in being made low, for he shall pass Away, as doth the flow'r of the grass. For as the grass, soon as the sun doth rise, Is scorch'd by reason of the heat, and dies; Its flow'r fades, and it retains no more The beauteous comeliness it had before, So fades the rich man, maugre all his store. The man is blest that doth endure temptation For when he's try'd, the crown of God's salvation, The which the Lord hath promised to give To them that love him, that man shall receive. Let no man be possest with a persuasion, To say, when he falls under a temptation, That God's the cause; for with no evil can God be tempted, nor tempts he any man. But every man is tempted when he's drawn Away, and by his lusts prevail'd upon; Then when lust hath conceiv'd, it ushereth In sin, and sin when finished brings death. Err not, my brethren, whom I dearly love, Each good and perfect gift is from above, Down from th' original of lights descending, With whom's no change, nor shadow thereto tending, According to his own good pleasure, he Begat us with the word of truth, that we Should as the first fruits of his creatures be. Wherefore, beloved brethren, I entreat You to be swift to hear, and slow to speak, And slow to wrath, for wrath cannot incline The sons of men to righteousness divine. Wherefore avoiding ev'ry filthiness, And superfluity of naughtiness: Receive with meekness the engrafted word, Which can salvation to your souls afford. But be ye doers of the word each one, And not deceive yourselves to hear alone; For he that hears the word and doth it not, Is like unto a man that hath forgot What kind of man he was, tho' in a glass He just before beheld his nat'ral face. But whoso minds the law of liberty In its perfection, and continually Abides therein, forgets not what he's heard, But doth the work and therein hath reward. If any man among you seem to be Religious, he deceives himself if he Doth not his tongue as with a bit restrain; And all that man's religion is but vain. Religion, pure and undefil'd, which is Acceptable before the Lord, is this: To visit widows and the fatherless, In time of their affliction or distress; And so to regulate his conversation, As to be spotless in his generation.
CHAP. II.
Faith of the Lord of glory, Jesus Christ, Doth with respect of persons not consist; For if, my brethren, when there shall come in To your assembly one with a gold ring, In goodly clothes, and there shall also be Another man that's meanly cloth'd, and ye Shall have respect to him in rich attire, And say unto him, come thou, sit up higher; And bid the poor man stand or sit below, Are ye not partial then, and plainly show, That you do judge amiss in what you do? Hearken, my brethren, hath not God elected The poor, who by this world have been rejected; Yet rich in faith, and of that kingdom heirs, Which God will give his foll'wers to be theirs? But you, my brethren, do the poor despise. Do not the rich men o'er you tyrannise; And hale ye to their courts; that worthy name By which you're call'd do not they blaspheme? Then if ye do the royal law fulfil, To love thy neighbour as thyself, 'tis well, According to the scripture; but if ye Shall have respect to persons, ye shall be Guilty of sin, and by the law condemn'd, As such who have its righteousness contemn'd. For he that shall but in one point offend, Breaks the whole law, whate'er he may pretend. For he that doth forbid adultery, Forbids likewise all acts of cruelty. Now tho' thou be not an adulterer, Yet if thou kill, thou shalt thy judgment bear. So speak and do as those men that shall be Judg'd by the perfect law of liberty: For he shall judgment without mercy know; That to his neighbour doth no mercy show; And mercy triumphs against judgment too. Brethren what profit is't if a man saith That he hath faith, and hath not works; can faith Save him? If any of the brotherhood Be destitute of clothes or daily food, And one of you shall say, Depart in peace, Be warned or be ye fill'd ne'ertheless. Ye do not furnish them with what they need, Wat boots it? Thus faith without works is dead. Yea may a man say, thou dost faith profess, And I good works, to me thy faith express Without thy works, and I will plainly show My faith unto thee by the works I do. Thou dost believe there is one God, 'tis true, The devils do believe and tremble too. But wilt thou know, vain man, that faith is dead, Which with good works is not accompany'd. Was not our father Abraham justify'd By works, and by the same his faith was try'd; When he his Isaac to the altar brought; Seest thou how with his works his faith then wrought? And with his works he perfected his faith? And so the scripture was fulfill'd, which saith, Abraham believed God, and 'twas imputed For righteousness, and he God's friend reputed. Thus may you see, that by works ev'ry one Is justify'd, and not by faith alone. Thus was the harlot Rahab justify'd By works, when she the messengers did hide, And by another way their feet did guide. For as the body's dead without the spirit, So aith without works never can inherit.
CHAP. III.
Affect not, brethren, superiority, As knowing that we shall receive thereby The greater condemnation in the end: For we in many things do all offend. Who doth not with his tongue offend, he can Guide his whole body, he's a perfect man. Behold, in horses' mouths we bridles put, To rule and turn their bodies quite about. Behold likewise the ships, which tho' they be Of mighty bulk, and thro' the raging sea Are driv'n by the strength of winds, yet they By a small helm the pilot's will obey. Ev'n so the tongue of man, which tho' it be But a small member, in a high degree It boasts of things. Behold, we may remark How great a matter's kindled by a spark. The tongue's a fire, a world of ill, which plac'd Among the members, often has disgrac'd All the whole body, firing the whole frame Of nature, and is kindl'd by hell flame. All kind of beasts and birds that can be nam'd, Serpents and fishes, are and have been tam'd By mankind; but the tongue can no man tame, A stubborn evil full of deadly bane. We therewith God the Father bless, and we Therewith curse men made like the Deity: Blessing and cursing from the same mouth flow, These things, my brethren, ought not to be so. Is any fountain of so strange a nature, At once to send forth sweet and bitter water? Can olives, brethren, on a fig-tree grow, Or figs on vines? no more can water flow From the same fountain sweet and bitter too. He that's endu'd with wisdom and discretion Amongst you, let that may by the profession Of meekness, wisely give a demonstration, Of all his works, from a good conversation. But if your hearts are full of bitterness And strife, boast not, nor do the truth profess. This wisdom is not from above descending, But earthly, sensual, and to evil tending: For where there's strife and envying there's confusion And ev'ry evil work in the conclusion. But the true wisdom that is from above, Is, in the first place, pure, then full of love, Then gentle and entreated easily, Next merciful, without partiality, Full of good fruits, without hypocrisy. And what is more, the fruits of righteousness Is sown in peace, of them that do make peace.
CHAP. IV.
From whence come wars and fights, come they not hence, Ev'n from th' inordinate concupiscence That in your members prompts to variance? You lust and have not, kill and desire to have; But ne'ertheless obtain not what you crave. With war and fighting ye contend, yet have not The things which you desire, because you crave not; Ye crave but don't receive, the reason's just, Ye crave amiss to spend it on your lust. You that live in adultery, know not ye The friendship of the world is enmity With God? He is God's enemy therefore That doth the friendship of the world adore. Do ye think that th' scripture saith in vain, The spirit that lusts to hate, doth in you reign? But he bestows more grace, wherefore he says, God scorns the proud, but doth the humble raise. Unto the Lord therefore submissive be, Resist the devil and he'll from you flee. Draw nigh to God, and he'll to you draw nigh. Make clean your hands you sinners, purify Your hearts you double-minded, weep and mourn, And be afflicted, let your laughter turn To sorrow, and your joy to sadness: stoop Before the Lord, and he will lift you up. My brethren, speak not evil of each other; He that doth judge and speak ill of his brother, Doth judge and speak ill of the law; therefore If thou dost judge the law, thou art no more A doer of the same, but dost assume The judgment-seat, and art thyself become A judge thereof. There is but one law-giver, That's able to destroy and to deliver; Who then art thou that dost condemn thy neighbour? Go to now, you that say, to such a place To-morrow will we go, and for the space Of one whole year, or so, will there remain, And buy and sell, and get great store of gain: Whereas ye know not what a day may do. For what's the life of man? Ev'n like unto A vapour, which, tho' for a while it may Appear, it quickly vanisheth away. So that ye ought to say, If God permit Us life and health, we will accomplish it. But now ye glory in your confidence, Such glorying is of evil consequence. He therefore that doth know, and doth not act The thing that's good, doth guilt thereby contract.
CHAP. V.[13]
Go to now, O ye rich men, howl and cry, Because of your approaching misery: Your riches are corrupted, and the moths Have ent'red, and have eaten up your clothes. Your gold and silver's canker'd, and the rust Thereof, shall be an evidence that's just Against you, and like fire your flesh devour: Against the last days ye have heap'd up store. The hire of them that reaped down your field, The which by you is wrongfully withheld. Cries, and the voice thereof hath reach'd the ears Ev'n of the God of sabbath, and he hears. Your lives in pleasure ye on earth have led, And as in days of slaughter nourished Your wanton hearts, and have condemn'd and slain The just, and he doth not resist again. Be patient therefore, brethren, ev'n unto The coming of the Lord: behold, ev'n so The husbandman expecteth patiently The precious increase of the earth to see, With patience waiting till he doth obtain The showers of early and of latter rain. So be ye patient, fixing stedfastly Your hearts, for the coming of the Lord draws nigh. Grieve not each other, brethren, lest ye bear The condemnation;[14] lo! the judge stands near. The prophets, brethren, who all heretofore In the name of the Lord their witness bore, Take for examples in their sufferings And patience: they that endure such things, Ye know are counted blest. Have ye not read Of Job, how patiently he suffered? Have ye not seen in him what was God's end; How he doth pity and great love extend? My brethren, but above all things forbear, By heav'n or earth, or otherwise to swear; But let your yea be yea, your nay be nay, Lest ye become reprovable I say. Let him sing psalms that's merry; he that's griev'd, Let him by prayer seek to be reliev'd. If any of you by sickness be distress'd, Let him the elders of the church request That they would come and pray for him a while; Anointing him in the Lord's name with oil; So shall the pray'r that is of faith restore The sick, and God shall raise him as before. And all th' offences which he hath committed Shall be forgiv'n, and he shall be acquitted. Confess your faults each one unto his brother, And put up supplications for each other, That so you may be heal'd; the fervency Of just men's prayers prevails effectually. Elias was a man as frail as we are, And he was earnest with the Lord in pray'r, That there might be no rain, and for the space Of three years and six months no rain there was: And afterward, when he again made suit, The heav'n gave rain, the earth brought forth her fruit. If any one shall from the truth desert, And one, my brethren, shall that man convert; Let him be sure, that he that doth recall The poor backsliding sinner from his fall, Shall save a soul from death, and certainly Shall hide a multitude of sins thereby.
FOOTNOTES:
1. Grace Abounding, No. 3.
2. George Herbert, in that admirable poem called 'The Temple,' introduces his reader tot he church porch thus:—
'Thou, whose sweet youth and early hopes enhance Thy rate and price, and mark thee for a treasure; Hearken unto a verser, who may chance Rhyme thee to good, and make a bait of pleasure. A verse may find him, who a sermon flies, And turn delight into a sacrifice.'
3. 'An husband,' c. i. 12.
4. 'Set abroach,' in a posture to run out, or yield the liquor contained.—Ed.
5. 'An ephah,' a measure containing three pecks and three pints.—Calmet.
6. Similar to Christian's exclamation, when calling to Faithful to stop and bear him company. See Pilgrim's Progress, Part 1st.
7. These lines, and those on the next page, 'The eye's the light o' th' body,' remind one of Bunyan's style in his Apology for the Pilgrim's Progress,—
'Dost thou love picking meat? Or would'st thou see A man i' th' clouds, and hear him speak to thee?'—Ed.
8. A cover, a booth, bower, or hut made of the boughs of trees.—Ed.
9. 'He owes,' a contraction for 'he owneth.'—Ed.
10. The word translated 'divine,' means to eye subtly, to search, to try. Verse 5 may be rendered, 'And he will search deeply for it'; and in verse 15, 'Know ye not that a man like me would search deeply,' alluding to the certainty of detection, but not by divination.—Ed.
11. 'So naught,' so corrupt, bad, or worthless.—Ed.
12. The mourning of Egypt.—Ed.
13. By a typographical error, in the original edition, it is misprinted CHAP. XLVI.
14. How admirably does Bunyan enlarge upon this in his 'Peaceable principles yet true.'
***
An Exposition on the FIRST TEN CHAPTERS OF GENESIS, And Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan.
ADVERTISEMENT BY THE EDITOR
Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," said the D.D., with some appearance of incredulity, "Bunyan a commentator—upon Genesis!! Impossible! Well, I never heard of that work of the good Bunyan before. Why, where is it to be found?" Yes, it is true that he has commented on that portion of sacred scripture, containing the cosmogony of creation—the fall of man—the first murder—the deluge—and other facts which have puzzled the most learned men of every age; and he has proved to be more learned than all others in his spiritual perceptions. He graduated at a higher university—a university unshackled by human laws, conventional feelings, and preconceived opinions. His intense study of the Bible, guided by the teaching of the Holy Spirit, enabled him to throw a new and beautiful light upon objects which are otherwise obscure. Oh! that young ministers, while attaining valuable book learning, may see the necessity of taking a high degree in, and of never forgetting this Bible university! Reader, is it not surprizing, that such a treatise should have remained comparatively hidden for more than one hundred and fifty years. It has been reprinted in many editions of Bunyan's works: but in all, except the first, with the omission of the scripture references; and with errors of so serious a character as if it was not intended to be read. Even in printing the text of Genesis 7:7 Noah's three sons do not enter the ark! although in 8:16 they are commanded to go forth out of the ark. It is now presented to the public exactly as the author left it, with the addition of notes, which it is hoped will illustrate and not encumber the text.
This exposition is evidently the result of long and earnest study of the holy scriptures. It is the history of the creation and of the flood explained and spiritualized, and had it been originally published in that form and under a proper title, it would most probably have become a very popular work. The author's qualifications for writing this commentary were exclusively limited to his knowledge of holy writ. To book learning he makes no pretensions. He tells us that in his youth "God put it into my parents hearts to put me to school, to learn to read and write as other poor men's children; though, to my shame, I confess, I did soon lose that little I learnt even almost utterly." In after life, his time was occupied in obtaining a livelihood by labour. When enduring severe mental conflicts, and while he maintained his family by the work of his hands, he was an acceptable pastor, and extensively useful in itinerant labours of love in the villages round Bedford. His humility, when he had used three common Latin words, prompted him to say in the margin, "The Latine I borrow." And this unlettered mechanic, when he might have improved himself in book wisdom, was shut up within the walls of a prison for nearly thirteen years, for obeying God, only solaced with his Bible and Fox's Book of Martyrs. Yet he made discoveries relative to the creation, which have been very recently again published by a learned philosopher, who surprised and puzzled the world with his vestiges of creation. Omitting the fanciful theories of the vestige philosopher, his two great facts, proved by geological discoveries, are—
I. That when the world was created and set in motion, it was upon principles by which it is impelled on to perfection—a state of irresistible progress in improvement. This is the theory of Moses: and Bunyan's exposition is, that all was finished, even to the creation of all the souls which were to animate the human race, and then God rested from his work.
II. The second geological discovery is that the world was far advanced towards perfection producing all that was needful for human life, before man was created. Upon this subject, Bunyan's words are—"God shews his respect to this excellent creature, in that he first provideth for him before he giveth him his being. He bringeth him not to an empty house, but to one well furnished with all kind of necessaries, having beautified the heaven and the earth with glory, and all sorts of nourishment for his pleasure and sustenance." But the most pious penetration is exhibited in the spiritualizing of the creation and of the flood—every step produces some type of that new creation, or regeneration, without which no soul can be fitted for heaven. The dim twilight before the natural sun was made, is typical of the state of those who believed before Christ, the Sun of righteousness, arose and was manifested. The fixed stars are emblems of the church, whose members all shine, but with different degrees of lustre—sometimes eclipsed, and at others mistaken for transient meteors. The whales and lions are figures of great persecutors. But the most singular idea of all is, that the moral degradation of human nature before the flood, was occasioned by hypocrisy and persecution for conscience sake, arising from governors interfering with matters of faith and worship; in fact, that a STATE CHURCH occasioned the deluge—and since that time has been the fruitful source of the miseries and wretchedness that has afflicted mankind. His prediction of the outpouring of the Spirit in the conversion of sinners, when the church shall be no longer enthralled and persecuted by the state, is remarkable. "O thou church of God in England, which art now upon the waves of affliction and temptation, when thou comest out of the furnace, if thou come out at the bidding of God, there shall come out with thee, the fowl, the beast, and abundance of creeping things. O Judah, he hath set an harvest for thee, when I returned the captivity of my people." May this prediction soon be verified, and the temporal government no longer vex and torment the church by interfering with spiritual things.
It is remarkable that of the vast number of pious and enlightened mechanics who adorn this country and feed its prosperity, so few read the extraordinary writings of John Bunyan, a brother mechanic; for with the exception of the Pilgrim's Progress and Holy War, they are comparatively little known. His simple but illustrative commentary—his book of Antichrist—his solemn and striking treatise on the resurrection and final judgment—in fact, all his works, are peculiarly calculated to inform the minds of the millions—to reform bad habits, and, under the divine blessing, to purify the soul with that heavenly wisdom which has in it the promise of the life that now is as well as of that which is to come. It is also a fact which ought to be generally known, that those preachers who have edited Bunyan's works and have drunk into his spirit, have been most eminently blessed in their ministry; Wilson, Whitefield, and Ryland, can never be forgotten. If the thousands of godly preachers who are scattered over our comparatively happy island were to take Bunyan's mode of expounding scripture as their pattern, it would increase their usefulness, and consequently their happiness, in the great work of proclaiming and enforcing the doctrines of the gospel.
GEO OFFOR.
AN EXPOSITION ON THE FIRST TEN CHAPTERS OF GENESIS, AND PART OF THE ELEVENTH
In the first edition of this commentary, a series of numbers from 1 to 294 were placed in the margin, the use of which the editor could not discover; probably the work was written on as many scraps of paper, thus numbered to direct the printer. They are omitted, lest, among divisions and subdivisions, they should puzzle the reader.
CHAPTER II. Of God.
God is a Spirit (John 4:24), eternal (Deu 33:27), infinite (Rom 1:17-20), incomprehensible (Job 11:7), perfect, and unspeakably glorious in his being, attributes, and works (Gen 17:51; Isa 6:3; Exo 33:20). "The eternal God." "Do not I fill heaven and earth? saith the Lord" (Jer 23:24). "Neither is there any creature that is not manifest in his sight" (Heb 4:13; Pro 15:11).
In his attributes of wisdom, power, justice, holiness, mercy, &c., he is also inconceivably perfect and infinite, not to be comprehended by things in earth, or things in heaven; known in the perfection of his being only to himself. The seraphims cannot behold him, but through a veil; no man can see him in his perfection and live.
His attributes, though apart laid down in the word of God, that we, being weak, might the better conceive of his eternal power and godhead; yet in him they are without division; one glorious and eternal being. Again, though sometimes this, as of wisdom, or that, as of justice and mercy, is most manifest in his works and wonders before men; yet every such work is begun and completed by the joint concurrence of all his attributes. No act of justice is without his will, power, and wisdom; no act of mercy is against his justice, holiness and purity. Besides, no man must conceive of God, as if he consisted of these attributes, as our body doth of its members, one standing here, another there, for the completing personal subsistence. For though by the word we may distinguish, yet may we not divide them, or presume to appoint them their places in the Godhead. Wisdom is in his justice, holiness is in his power, justice is in his mercy, holiness is in his love, power is in his goodness (1 John 1:9, Num 14:17,18).
Wherefore, he is in all his attributes almighty, all-wise, holy and powerful. Glory is in his wisdom, glory is in his holiness, glory is in his mercy, justice, and strength; and "God is love" (1 John 4:16).[1]
II. Of the Persons or Subsistances in the Godhead.
The Godhead is but one, yet in the Godhead there are three. "There are three that can bear record in heaven" (1 John 5:7-9). These three are called "the Father, the Son [Word], and the Holy Spirit"; each of which is really, naturally and eternally God: yet there is but one God. But again, because the Father is of himself, the Son by the Father, and the Spirit from them both, therefore to each, the scripture not only applieth, and that truly, the whole nature of the Deity, but again distinguisheth the Father from the Son, and the Spirit from them both; calling the Father HE, by himself; the Son HE, by himself; the Spirit HE, by himself. Yea, the Three of themselves, in their manifesting to the church what she should believe concerning this matter, hath thus expressed the thing: "Let us make man in OUR image, after OUR likeness" (Gen 1:26). Again, "The man is become as one of US" (Gen 3:22). Again, "Let US go down, and there confound their language" (Gen 11:6,7). And again, "Whom shall I send, and who will go for US?" (Isa 6:8). To these general expressions might be added, That Adam heard the voice of the Lord God walking in the midst of the garden: Genesis 3:8. Which voice John will have, to be one of the Three, calling that which Moses here saith is the voice, the word of God: "In the beginning," saith he, "was the word": the voice which Adam heard walking in the midst of the garden. This word, saith John, "was with God," this "word was God. The same was in the beginning with God" (John 1:1,2). Marvellous language! Once asserting the unity of essence, but twice insinuating a distinction of substances therein. "The word was with God, the word was God, the same was in the beginning with God." Then follows, "All things were made by him," the word, the second of the three.
Now the godly in former ages have called these three, thus in the Godhead, Persons or Subsistances; the which, though I condemn not, yet choose rather to abide by scripture phrase, knowing, though the other may be good and sound, yet the adversary must needs more shamelessly spurn and reject, when he doth it against the evident text.
To proceed the, First, There are Three. Second, These three are distinct.
First, By this word Three, is intimated the Father, the Word, and the Holy Ghost, and they are said to be three, 1. Because those appellations that are given them in scripture, demonstrate them so to be, to wit, Father, Son and Holy Ghost. 2. Because their acts one towards another discover them so to be.
Secondly, These three are distinct. 1. So distinct as to be more than one, only: There are three. 2. So distinct as to subsist without depending. The Father is true God, the Son is true God, the Spirit is true God. Yet the Father is one, the Son is one, the Spirit is one: The Father is one of himself, the Son is one by the Father, the Spirit is one from them both. Yet the Father is not above the Son, nor the Spirit inferior to either: The Father is God, the Son is God, the Spirit is God.
Among the three then there is not superiority. 1. Not as to time; the Father is from everlasting, so is the Son, so is the Spirit. 2. Not as to nature, the Son being of the substance of the Father, and the Spirit of the substance of them both. 3. The fulness of the Godhead is in the Father, is in the Son, and is in the Holy Ghost.
The Godhead then, though it can admit of a Trinity, yet it admitteth not of inferiority in that Trinity: if otherwise, then less or more must be there, and so either plurality of gods, or something that is not God: so then, Father, Son and Spirit are in the Godhead, yet but one God; each of these is God over all, yet no Trinity of Gods, but one God in the Trinity.
Explication.—The Godhead then is common to the three, but the three themselves abide distinct in that Godhead: Distinct, I say, as Father, and Son, and Holy Spirit. This is manifest further by these several positions.
First, Father and Son are relatives, and must needs therefore have their relation as such: A Father begetteth, a Son is begotten.
Proof.—"Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? What is his name, and what is his son's name, if thou canst tell?" (Pro 30:4).
"God so loved the world, that he gave his only begotten Son," &c. (John 3:16).
"The Father sent the Son to be the Saviour of the world" (1 John 4:14).
Secondly, The Father then cannot be that Son he begat, nor the Son that Father that begat him, but must be distinct as such.
Proof.—"I am one that bear witness of myself, and the Father that sent me beareth witness of me" (John 8:17,18).
"I came forth from the Father, and am come into the world"; again, "I leave the world, and go to the Father" (John 16:28).
"The Father judgeth no man, but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father" (John 5:22,23).
Thirdly, The Father must have worship as a Father, and the Son as a Son.
Proof.—They that worship the Father must worship him "in spirit and in truth: for the Father seeketh such to worship him" (John 4:23,24).
And of the Son he saith, and "when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him" (Heb 1:6).
Fourthly, The Father and Son have really these distinct, but heavenly, relative properties, that discover them, as such, to be two as well as one.
Proof.—"The Father loveth the Son, and sheweth him all things" (John 5:20).
"Therefore doth my Father love me, because I lay down my life, that I might take it again" (John 10:17). The Father sent the Son; the Father commanded the Son; the Son prayed to the Father, and did always the things that pleased him.
The absurdities that flow from the denial of this are divers, some of which hereunder follow.
1. Absurdity.—It maketh void all those scriptures that do affirm the doctrine; some of which you have before.
2. Absurdity.—If in the Godhead there be but one, not three, then the Father, Son, or the Spirit, must needs be that one, if any one only: so then the other two are nothing. Again, If the reality of a being be neither in the Father, Son, nor Spirit, as such, but in the eternal deity, without consideration of Father, Son, and Spirit as three; then neither of the three are anything but notions in us, or manifestations of the Godhead; or nominal distinctions; so related by the word; but if so, then when the Father sent the Son, and the Father and Son the Spirit, one notion sent another, one manifestation sent another. This being granted, this unavoidably follows, there was no Father to beget a Son, no Son to be sent to save us, no Holy Ghost to be sent to comfort us, and to guide us into all the truth of the Father and Son, &c. The most amounts but to this, a notion sent a notion, a distinction sent a distinction, or one manifestation sent another. Of this error these are the consequences, we are only to believe in notions and distinctions, when we believe in the Father and the Son; and so shall have no other heaven and glory, than notions and nominal distinctions can furnish us withal.
3. Absurdity.—If Father and Son, &c., be no otherwise three, than as notions, names, or nominal distinctions; then to worship these distinctly, or together, as such, is to commit most gross and horrible idolatry: For albeit we are commanded to fear that great and dreadful name, The Lord our God; yet to worship a Father, a Son, and Holy Spirit in the Godhead, as three, as really three as one, is by this doctrine to imagine falsely of God, and so to break the second commandment: but to worship God under the consideration of Father, and Son, and Holy Ghost, and to believe them as really three as one when I worship, being the sum and substance of the doctrine of the scriptures of God, there is really substantially three in the eternal Godhead.
But to help thee a little in thy study on this deep.
1. Thou must take heed when thou readest, there is in the Godhead, Father, and Son, &c., that thou do not imagine about them according to thine own carnal and foolish fancy; for no man can apprehend this doctrine but in the light of the word and Spirit of God. "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son; and he to whom the Son will reveal him" (Matt 11:27). If therefore thou be destitute of the Spirit of God, thou canst not apprehend the truth of this mystery as it is in itself, but will either by thy darkness be driven to a denial thereof; or if thou own it, thou wilt (that thy acknowledgment notwithstanding) falsely imagine about it.
2. If thou feel thy thoughts begin to wrestle about this truth, and to struggle concerning this one against another; take heed of admitting of such a question, How can this thing be? For here is no room for reason to make it out, here is only room to believe it is a truth. You find not one of the prophets propounding an argument to prove it; but asserting it, they let it lie, for faith to take it up and embrace it.
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen" (2 Cor 13:14).
III. Of the Creation of the World (Gen 1).
The Apostle saith, That "to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him" (1 Cor 8:6). "God that made the world" (Acts 17:24). "All things were made by him; and without him was not any thing made that was made" (John 1:3). This world therefore had a beginning, and was created by the God of heaven. Which work, because it is wonderful, and discovereth much of the greatness, of the wisdom and power of the eternal Godhead, it behoveth such poor mortals as we to behold these works of the mighty God, that thereby we may see how great he is, and be made to cry out, What is man! [2] (Psa 8:3,4)
Now in the creation of the world we may consider several things; as, What was the order of God in this work? And, whether there was a secret or mystery in this work containing the truth of some higher thing? For the first of these:
Of the Order of God in Making the World.
[THE HEAVEN.]
Although God be indeed omnipotent, and not only can, but doth do whatsoever he will; and though to do his works he needeth not length of time; yet it pleased him best, in the creation of the world (though it could, had it pleased him, have done all by one only word) to proceed by degrees from one thing to another, to the completing of six days' work in the making thereof.
And forasmuch as this work went on by degrees, now this thing, and then another, it may not be amiss, if in our discourse on this wonderful work, we begin where God began; and if we can, go wondering after him who hath thus wrought.
1. The first thing that God made was time; I say, it was time: All the plain in which he would build this beautiful world; he made nothing before, but in the beginning: "In the beginning God created the heaven and the earth" (Gen 1:1). In the beginning of time. "For in six days the LORD made heaven and earth, the sea, and all that in them is" (Exo 20:11). Therefore the first day must first have a beginning to be. Whatsoever was before time, was eternal; but nothing but God himself is eternal, therefore no creature was before time. Time, therefore, which was indeed the beginning, was the first of the creatures of God.
2. I think, the second of creatures that the Lord created, were the holy angels of God, they being called the morning stars, as created and shining in the morning of the world; and therefore they are said to be by, when the corner-stone of the universe was laid; that is, when he "laid the foundations" of the world: Then "the morning stars sang together, and all the sons of God shouted for joy" (Job 5:4-7).
3. I think the third thing that the Lord created, was these large and copious heavens; for they are mentioned with respect to their being before the earth, or any visible creature. "In the beginning God created the heavens" (Gen 1:1), &c. Neither do I think that the heavens were made of that confused chaos that afterwards we read of. It is said, he stretched out the heavens as a curtain, and with his hand he hath spanned the heavens (Psa 104:2; Isa 40:22; 48:13).; intimating, that they were not taken out of that formless heap, but were immediately formed by his power. Besides, the Holy Ghost, treating of the creating of heaven and earth, he only saith, The earth was void, and without form; but no such thing of the heavens.
[THE EARTH.]
4. The fourth thing that God created, it was (in mine opinion) that chaos, or first matter, with which he in the six days framed this earth, with its appurtenances; for the visible things that are here below, seem to me to be otherwise put into being and order, than time, the angels, and the heavens, they being created in their own simple essence by themselves: But the things that are visibly here below, whatever their essence and nature be, they were formed of that first deformed chaos. "In the beginning God created the heaven and the earth, and the earth was without form and void" (Gen 1:1,2). He saith not so of the heavens; they, as I said, were at first stretched forth as a curtain; indeed they were afterwards garnished with the beauty which we now behold; but otherwise they had, at their first instant of being, that form which now they have. This seems clear by the antithesis which the Holy Ghost put between them, God created the heaven and the earth, but "the earth was without form and void" (Gen 1:2). The earth was without form, &c., without order; things were together on a confused heap; the waters were not divided from the earth, neither did those things appear which are now upon the face of the earth; as man, and beast, fish, fowls, trees, and herbs; all these did afterwards shew themselves, as the word of God gave them being, by commanding their appearance, in what form, order, place and time he in himself had before determined; but all, I say, took their matter and substance of that first chaos, which he in the first day of the world had commanded to appear, and had given being to: And therefore 'tis said, God said, Let the earth bring forth grass, herbs, trees, &c., (v 12) and that the waters brought forth the fish, and fowl, yea, even to the mighty whales (vv 21,22). Also the earth brought forth cattle, and creeping things (v 24). And that God made man of the dust of the ground (3:19). All these things therefore were made of, or caused by his word distinctly to appear, and be after its kind, of that first matter which he had before created by his word. Observe therefore, That the matter of all earthly things was made at the same instant, but their forming, &c., was according to the day in which God gave them their being, in their own order and kind. And hence it is said, that after that first matter was created, and found without form and void, that the Spirit of God moved upon the face of the waters; that is to work, and cause those things to appear in their own essence and form, which, as to matter and substance, was before created: Wherefore it follows, And God said, Let there be light; and God divided the light from the darkness, &c. Now he set to putting in frame that which before lay in disorder and confusion: And this was a great part of the six days' work; I say, a great part, but not all; for (as I said) before that time, the angels, and the heavens were made; yea, after the beginning of the morning of the first day. I am of the belief, that other things also, that were formed after, were not made of that first chaos, as the sun, the moon, the stars, the light, the souls of men, and possibly the air, &c. The sun, and moon, and stars, are said to be made the fourth day, yet not of the body of heaven itself, much less, in my opinion, of any earthly matter: God made them, and set them in the firmament of heaven (vv 16,17). So the light that was made before, it seems to be a thing created after the heavens and the earth were created: Created, I say, as a thing that wanted a being before, any otherwise, than in the decree of God: and God said, Let there be light; Let it have a being (v 3). And so, though the body of man was made of the substance of earth, yet as to his soul, it is said, God breathed into his nostrils the breath of life, and man became a living soul (2:7).
Whether there was a secret or mystery in this work, containing the truth of some higher thing.
Though God in very deed, by his eternal power, created heaven and earth of things that do not appear, we that are Christians believe: yet in this his wonderful work, neither his will or understanding did here terminate, or make a stop; but being infinite in wisdom, he made them, that both as to matter and manner, they might present unto us, as in a mystery, some higher and more excellent thing; in this wisdom he made them all. And hence it is that other things are also called a creation: As, 1. The essential conversion of a sinner (2 Cor 5:17). 2. The recovery of the church from a degenerate state (Rev 21:5).
And therefore, as Moses begins with the creation of the world, so John begins with the gospel of salvation (Gen 1:1; John 1:1). There is also besides many excellent things in the manner and order of the creation of the world, held forth to those that have understanding: Some of which I may touch upon by way of observation. But to begin with the first:
The first appearance of this earthy part of the world, is recorded to be but a formless and void heap or chaos; and such is man before a new creation: formless, I mean, as to the order of the Testament of Christ, and void of the holy order thereof: And hence Jeremiah, when he would set forth the condition of a wicked people, he doth it under this metaphor: "I beheld [saith he] the earth, and, lo, it was without form and void" (Jer 4:23). Indeed, the world would make this a type of Christ; to wit, a man of no form or comeliness (Isa 53:2). But 'tis only true of themselves; they are without a New Testament impression upon them; they are void of the sovereign grace of God. So then the power of God gave the world a being, but by his word he set it in form and beauty; even as by his power he gives a being to man, but by his word he giveth him New Testament framing and glory (Eph 2:10-13). This is still followed by that which follows:
And darkness was upon the face of the deep (v 2).
The Deep here, might be a type of the heart of man before conversion; and so Solomon seems to intimate. Now as the darkness of this world did cover the face of this first chaos; so spiritual darkness the heart of the sons of men: and hence they are said to be darkened, to be in darkness, yea, to be very darkness itself.
"And the Spirit of God moved upon the face of the waters."
A blessed emblem of the word of God in the matter of regeneration; for as the first chaos remained without form, and void, until the Spirit of God moved to work upon it, and by working, to put this world into frame and order; so man, as he comes into the world, abides a confused lump, an unclean thing; a creature without New Testament order, until by the Spirit of the Lord he is transformed into the image of Jesus Christ (Gal 1:15).
"And the Spirit of God moved upon the face."
Solomon compares the heart to a man's face; because as in the face may be discerned whether there is anger or otherwise; so by the inclinations of the heart are discovered the truth of the condition of the man, as to his state either for heaven or hell. And besides, as the Spirit of God moved upon the face of the waters; so in the work of our conversion, the Spirit of God beginneth with the heart of the sons of men; because the heart is the main fort (Acts 2:37). Now if the main fort be not taken, the adversary is still capable of making continual resistance. Therefore God first conquers the heart; therefore the Spirit of God moveth upon the face of our heart, when he cometh to convert us from Satan to God.
"And God said, Let there be light."
This is the first thing with which God began the order of the creation; to wit, light, "Let there be light": From which many profitable notes may be gathered, as to the order of God in the salvation of the soul. As,
1. When the Holy Ghost worketh upon us, and in us, in order to a new creation; he first toucheth our understanding, that great peace of the heart, with his spiritual illumination (Matt 4:16). His first word, in order to our conversion, is, Let there be light: light, to see their state by nature; light, to see the fruits and effects of sin; light, to see the truth and worth of the merits of Jesus Christ; light, to see the truth and faithfulness of God, in keeping promise and covenant with them that embrace salvation upon the blessed terms of the gospel of peace (Heb 10:32). Now that this word, Let there be light, was a semblance of the first work of the Holy Ghost upon the heart, compare it with that of Paul to the Corinthians; "For God, who commanded the light to shine out of darkness," that is, at the beginning of the world, "hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor 4:6).
2. "And God said, Let there be light." As here, the light of this world; so in conversion, the light of the New Testament of Christ, it comes by the word of God. No word, no light: therefore the apostle saith, He "hath brought life and immortality to light through the gospel" (2 Tim 1:10). And therefore Paul saith again, That salvation is manifest through preaching, through the expounding or opening of the word of faith.
3. "And God said, Let there be light; and there was light": He spake the word, and it was done; all that darkness that before did cover the face of the deep, could not now hinder the being of light. So neither can all the blindness and ignorance that is in the heart of man, hinder the light of the knowledge of the glory of God in the face of Jesus Christ (Rev 3:7). When it pleaseth God to reveal, it is revealed; when he openeth, none can shut: He said, Let there be light, and there was light.
And God saw that the light was good. Truly the light is good (saith Solomon) and a pleasant thing it is for the eye to behold the sun. It was good, because it was God's creature; and so in the work of grace that is wrought in our hearts, that light of the new covenant, it is good, because it is God's work, the work of his good pleasure (2 Thess 1:11); that good work which he hath not only begun, but promised to fulfil until the day of Jesus Christ (Phil 1:6).
God saw that the light was good. The darkness that before did cover the face of the waters, was not a creature of God, but a privation, or that which was caused by reason that light was not as yet in the world: so sin, that darkness that might be felt, is not the workmanship of God in the soul, but that which is the work of the devil; and that taketh occasion to be, by reason that the true light, as yet, doth not shine in the soul.
"And God divided the light from the darkness." As Paul saith, What communion hath light with darkness? they cannot agree to dwell together (2 Cor 6:14). We see the night still flies before the day, and dareth not come upon us again, but as the light diminisheth and conveyeth itself away. So it is in the new creation; before the light of the glorious gospel of Christ appears, there is night, all night, in the soul (Eph 5:8): but when that indeed doth shine in the soul, then for night there is day in the soul: "Ye were darkness [saith Paul] but now are ye light in the Lord" (v 9): And, "The darkness is past [saith John] and the true light now shineth" (1 John 2:8).
"And God divided the light from the darkness."
God took part with the light, and preserved it from the darkness. By these words, it seems that darkness and light began the quarrel, before that bloody bout of Cain and Abel (Gal 5:17). The light and the darkness struggled together, and nothing could divide or part them but God. Darkness is at implacable enmity with light in the creation of the world; and so it is in that rare work of regeneration, the flesh lusteth against the spirit, and the spirit against the flesh; as Peter saith, Fleshly lusts, they war against the soul. This every Christian feels, and also that which I mentioned before, namely, That before he be capable of opposing antichrist, with Abel, in the world, he findeth a struggling in his own soul between the light and the darkness that is there.
"And God called the light Day, and the darkness he called Night."
God doth not only distinguish by separating, but also by certain characters; that things which are distinguished and separate, may to us be the better known; he did so here in the work of creating the world, and he doth so also in the great concern of man's eternal happiness. The place of felicity is called heaven: The place of torment is called hell: that which leads to hell is called sin, transgression, iniquity, and wickedness; that which leads to heaven, righteousness, holiness, goodness and uprightness: even as in these types God called the light day, of which the godly are the children (1 Thess 5:5); but the darkness he called night, of which all ungodly men are the inhabiters and children also. Thus after the Spirit of God had moved upon the face of the waters; after God had commanded the light to shine, and had divided between the light and the darkness, and had characterized them by their proper names, he concludes the first day's work, "And the evening and the morning were the first day." In which conclusion there is wrapped up a blessed gospel-mystery; for God, by concluding the first day here, doth shew us how we ought to determine that one is made indeed a Christian: Even then when the Spirit of God hath moved upon the face of the heart, when he hath commanded that light should be there, when he divideth between, or setteth the light at variance with the darkness; and when the soul doth receive the characters of both, to observe them, and carry it to each according to the mouth of God.
"And God saith, Let there be a firmament" (v 6).
This firmament he calleth heaven (v 8). Now this firmament, or heaven, was to make a separation, or to divide between the waters and the waters (v 7); To separate, I say, the waters from the waters; the waters which were under the firmament, from the waters which were above the firmament. Now by waters is signified in the scriptures many things, as afflictions, worldly people (Psa 69:1,2), and particularly the saints (Rev 19:6); but in this place is figured forth, all the people in the world, but so as consisting of two parts, the children of God, and the children of the wicked one: They under the heaven, figure out the world, or ungodly: they above the firmament, the elect and chosen of God. And hence in scripture the one is called heaven, and the other is called earth, to signify the separation and difference that there is between the one and the other.
"And God made the firmament, and divided the waters—from the waters."
Indeed the world think that this separation comes, or is made, through the captiousness of the preacher: But in truth it is the handy work of God; And God made the firmament, and God divided, &c. "I," saith he, "will put enmity between thee and the woman, and between thy seed and her seed" (Gen 3:15). The good seed are the children of the kingdom of God, but the bad are the children of the wicked one (Matt 13:38).
"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" (v 7).
Whatsoever the Lord doth, it abideth for ever (Eccl 3:14). And again, What he hath made crooked, who can make straight? (Eccl 1:15). He said it in the beginning, and behold how it hath continued! Yea, though there hath been endeavours on Satan's part, to mingle his children with the seed of men; yet it hath not been possible they should ever cleave one to another, "even as iron is not mixed with clay" (Dan 2:43). Yea, let me add further, What laws have been made, what blood hath been shed, what cruelty hath been used, and what flatteries and lies invented, and all to make these two waters and people one? And yet all hath failed, and fallen short of producing the desired effect; for the Lord hath made a firmament, even heaven itself hath divided between them.
"And God called the firmament heaven. And the evening and the morning were the second day" (v 8).
After the waters were divided from the waters, God called the cause of dividing, heaven; and so concluded the second day's work. And indeed it was a very great work, as in the antitype we feel it to this very day. Dividing work is difficult work, and he that can, according to God, completely end and finish it, he need do no more that day of his life.
"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" (v 9).
Although in the second day's work, the waters above the firmament, and those that be under, are the two peoples, or great families of the world (Pro 8:31); yet because God would shew us by things on earth, the flourishing state of those that are his (Hosea 10:12; Joel 2:21-23; Psa 91:1; Heb 6:7), therefore he here doth express his mind by another kind of representation of things (Jer 4:3,4): "And God said, Let the waters under the heaven be gathered together unto one place; and let the dry land appear." The waters here signifying the world; but the fruitful earth, the thrifty church of God. That the fruitful earth is a figure of the thriving church of God in this world, is evident from many scriptures, (and there was nothing but thriftiness till the curse came). And hence it is said of the church, That she should break the clods of the ground; that she should sow righteousness, and reap it; that she should not sow among thorns; that if this be done, the heart is circumcised, and spiritual fruit shall flow forth, and grow abundantly: And hence again it is that the officers and eminent ones in the church, are called vines, trees, and other fruitful plants. And hence it is said again, When the Lord reigneth, let the earth (that is, the church) rejoice. That earth which bringeth forth fruit meet for him by whom it is dressed, receiveth blessing from God. In all which places, and many more that might be named, the earth is made a figure of the church of God; and so I count it here in this place.
"And God said, Let the waters under the heaven be gathered into one place."
Let them be together: It is not thus of all waters, but of the sea, which is still here a type of the world. Let them be so together, that the earth may appear; that the church may be rid of their rage and tumult, and then she will be fruitful, as it follows in this first book of Genesis. The church is then in a flourishing state, when the world is farthest off from her, and when the roaring of their waves are far away. Now therefore let all the wicked men be far from thence (Ezra 6:6): The Lord gather these waters, which in another place are called the doleful creatures, and birds of prey; Let these, O Lord, be gathered together to their own places, and be settled in the land of Shinar upon their own base (Zech 5:11): Then the wilderness and the solitary places shall be glad for them; that is, for that they are departed thence, the desert shall rejoice and blossom as a rose (Isa 34 and 35).
"And God called the dry land Earth; and the gathering together of the waters called he seas: and God saw that it was good" (v 10).
God saw, that to separate the waters from the earth was good: And so it is, for then have the churches rest. Then doth this earth bring forth her fruit, as in the 11th and 12th verses may here be seen.
"And God said, Let there be lights in the firmament of the heaven" (v 14).
The wisdom of God, is there to make use of figures and shadows, even where most fit things, the things under consideration, may be most fitly demonstrated. The dividing the waters from the waters, most fitly doth show the work of God in choosing and refusing; by dividing the waters from the earth, doth show how fruitful God's earth, the church is, when persecutors are made to be far from thence.
Wherefore he speaketh not of garnishing of his church until he comes to this fourth day's work: by his Spirit he hath garnished the heavens, that most fitly showing the glory of the church.
Let there be lights; to wit, the sun, the moon, and the stars.
The sun is in this place a type of Christ, the Sun of Righteousness: The moon is a type of the church, in her uncertain condition in this world: The stars are types of the several saints and officers in this church. And hence it is that the sun is said not only to rule, but it, with the moon and stars, to be set for signs, and for seasons, and for days, and for years, &c. (Rev 1:20). But if we take the heaven for the church, then how is she beautified, when the Son of God is placed in the midst of her! (Rev 1:12,13). And how plainly is her condition made out, even by the changing, increasing, and diminishing of the moon! And how excellent is that congregation of men, that for light and glory are figured by the stars! (Matt 28:20).
From this day's work much might be observed.
First, That forasmuch as the sun was not made before the fourth day, it is evident there was light in the world before the sun was created; for in the first day God said, Let there be light, and there was light. This may also teach us thus much, That before Christ came in person, there was spiritual light in the saints of God. And again, That as the sun was not made before the fourth day of the creation, so Christ should not be born before the fourth mystical day of the world; for it is evident, that Christ, the true light of the world, was not born till about four thousand years after the world was made. Second, As to the moon, there are four things attending her, which fitly may hold forth the state of the church. (1.) In that she changeth from an old to a new, we may conceive, that God by making her so, did it to show he would one day make a change of his church, from a Jewish to a Gentile congregation. (2.) In that she increaseth, she showeth the flourishing state of the church. (3.) In her diminishing, the diminishing state of the church. (4.) The moon is also sometimes made to look as red as blood, to show how dreadful and bloody the suffering of the church is at some certain times.
Third, By the stars, we understand two things. (1.) How innumerable the saints, those spiritual stars shall be (Heb 11:12). (2.) How they shall differ each from other in glory (1 Cor 15:41).
"And God said, Let there be lights in the firmament of the heaven, to divide the day from the night."
For though before the light was divided from the darkness, yet the day and night was not so kept within their bounds, as now by these lights they were: probably signifying, that nothing should be so clearly distinguished and made appear, as by the sun light of the gospel of Christ: for by that it is that "the shadows flee away" (Song 2:17). The light of the sun gathers the day to its hours, both longer and shorter, and forceth also the night to keep within his bounds.
"And God made two great lights; the greater light to rule the day, and the lesser light to rule the night" (v 16).
Signifying, That Christ should be the light and governor of his church, which are the children of the day; but the church, a light to the children of the night, that by them they might learn the mysteries of the kingdom. Saith Christ to his own, "Ye are the light of the world": And again, "Let your light so shine,—that men may see," &c., for though they that only walk in the night, cannot see to walk by the sun, yet by the moon they may. Thus the heaven is a type of the church, the moon a type of her uncertain state in this world; the stars are types of her immovable converts; and their glory, of the differing degrees of theirs, both here, and in the other world. Much more might be said, but I pass this.
"And God said, Let the waters bring forth abundantly the moving creature that hath life" (v 20).
The sea, as I said, is a figure of the world; wherefore the creatures that are in it, of the men of the world (Zech 13:8; Isa 60:5). This sea bringeth forth small and great beasts, even as the world doth yield both small and great persecutors, who like the fishes of prey, eat up and devour what they can of those fish that are of another condition. Now also out of the world that mystical sea, as fishers do out of the natural; both Christ and his servants catch mystical fish, even fish as of the great sea.
In the sea God created great whales, he made them to play therein.
Which whales in the sea are types of the devils in the world: Therefore as the devil is called, the prince of this world; so the whale is called, king over all the children of pride (Job 41:33,34).
"And God said, Let the earth bring forth the living creature after his kind" (v 24).
Of the beginning of this sixth day's work that may be said which is said of the fishes, and the rest of the sea; for as there is variety of fish in the one, so of beasts and cattle in the other, who also make a prey of their fellows, as the fishes do; a most apt representation of the nature and actions of bloody and deceitful men: Hence persecutors are called bulls, bears, lions, wolves, tigers, dragons, dogs, foxes, leopards, and the like.[3]
"And God said, Let us make man" (v 26).
I observe, that in the creation of the world, God goeth gradually on, from things less, to things more abundantly glorious; I mean, as to the creation of this earth; and the things that thereto appertain. First he bringeth forth a confused chaos, then he commands matter to appear distinct, then the earth bringeth forth trees, and herbs, and grass; after that beasts; and the sea, fowls; and last of all, Let us make man. Now passing by the doctrine of the trinity, because spoken to before, I come to make some observation upon this wonderful piece of the workmanship of God.
"Let us make man." Man in whom is also included the woman, was made the last of the creatures. From whence we may gather,
God's respect to this excellent creature, in that he first provideth for him, before he giveth him his being: He bringeth him not to an empty house, but to one well furnished with all kind of necessaries, having beautified the heaven and the earth with glory, and all sorts of nourishment, for his pleasure and sustenance.[4]
"Let us make man in our image, after our likeness."
An image, or the likeness of any thing, is not the thing of which it is a figure; so here, Adam is an image, or made in the likeness of God. Now as Adam is the image of God, it must either respect him, as he consisteth of the soul, as a part; or as he consists of a body and soul together: If as he is made a reasonable soul, then he is an excellent image of the eternal Godhead, the attributes of the one being shadowed out by the qualities and passions of the other; for as there is in the Godhead, power, knowledge, love, and righteousness; so a likeness of these is in the soul of man, especially of man before he had sinned: And as there is passions of pity, compassion, affections, and bowels in man; so there are these in a far more infinite way in God.
Again, If this image respect the whole man, then Adam was a figure of God, as incarnate; or of God, as he was to be made afterwards man. And hence it is, that as Adam is called the image of God (Rom 5:14); so also is Christ himself called and reckoned as the answering antitype of such an image.
But again, Though Adam be here called the image or similitude of God; yet but so as that he was the shadow of a more excellent image. Adam was a type of Christ, who only is "the express image" of his Father's person, and the likeness of his excellent glory (Heb 1:3). For those things that were in Adam, were but of a humane, but of a created substance; but those that were in Christ, of the same divine and eternal excellency with the Father.
Is Christ then the image of the Father, simply, as considered of the same divine and eternal excellency with him? Certainly, No: for an image is doubtless inferior to that of which it is a figure. Understand then, that Christ is the image of the Father's glory, as born of the Virgin Mary, yet so, as being very God also: Not that his Godhead in itself was a shadow or image, but by the acts and doing of that man, every act being infinitely perfect by virtue of his Godhead, the Father's perfections were made manifest to flesh. An image is to be looked upon, and by being looked upon, another thing is seen; so by the person and doings of the Lord Jesus, they that indeed could see him as he was, discovered the perfection and glory of the Father.—"Philip, He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" (John 14:9). Neither the Father nor the Son can by us at all be seen, as they are simply and entirely in their own essence. Therefore the person of the Father must be seen by us, through the Son, as consisting of God and man; the Godhead, by working effectually in the manhood, shewing clearly there through the infinite perfection and glory of the Father: "The word was made flesh, and—[then] we beheld his glory, the glory as of the only begotten of the Father, [He being in his personal excellencies, infinitely and perfectly, what is recorded of his Father,] full of grace and truth" (John 1:14). So again, he "is the image of the invisible God" (Col 1:15). The Godhead is indeed invisible; how then is Christ the image of it? Not by being invisible also; for so is he as much hid as the Father; but being clothed with flesh, that the works of the Son might by us be seen, he thereby presenteth to us, as in a figure, the eternal excellency of the Father. And hence as he is called "an image," he is also called "the first-born" of every creature (Col 1:18). His being a creature, respecting his manhood, and his birth, and his rising again from the dead. Therefore a little after, he is called, "the first-born from the dead" (v 19): And in another place, "the first-begotten of the dead" (Rev 1:5): And "the first-fruits of them that slept" (1 Cor 15:20). So then, though Adam was the image of God, yet God's image but as a mere creature: But Christ though a creature as touching his manhood; yet being also God, as the Father, he shewed forth expressly, in capital characters, by all his works and doings in the world, the beauty and glory of the Father: "The light of the knowledge of the glory of God," is given "in the face of Jesus Christ" (2 Cor 4:6). Where by face, we must understand that which is visible, that being open when all else is covered, and that by which most principally we are discovered to others, and known. Now as to the case in hand, this face must signify to us the personal virtues and doings of Christ, by which the glory of the Father is exposed; the glory of his justice, by Christ's exactness of life; the glory of his love, by Christ's compassion to sinners, &c.
Ver. 26. "And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish 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."
As Adam was a type of Christ, as the image and glory of God; so by these words he further showeth, that he was a type of his sovereign power; for to him be dominion and power everlasting (Heb 2:8,9), "to whom be praise and dominion for ever" (1 Peter 4:11; Jude 25). Now by the fish of the sea, the beasts of the earth, the fowls of the air, and every creeping thing, we may understand all creatures, visible and invisible, whether they be men, angels, or devils; in heaven, earth, or under the earth: also all thrones, authorities and powers, whether in heaven, in earth, or hell: Christ is made head over all; He hath also a name above every name, "not only in this world, but in that which is to come" (Eph 1:25).
Ver. 28. "And God blessed them; and God said unto them, [that is, to the man and his wife] Be fruitful, and multiply, and replenish the earth, and subdue it," &c.
This in the type doth show, in the antitype, how fruitful Christ and his church shall be; and how he at last shall, all over the earth, have a seed to replenish and subdue it by the power of the immortal seed of the word of God: how his name shall be reverenced from one end of the earth to the other: how the kingdoms of the earth shall ALL at last become the kingdoms of our Lord, and of his Christ. |
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