Produced by Andrew Sly, Al Haines and the Online Distributed Proofreading Team at http://www.pgdp.net. THE PATRIARCHS: Being Meditations UPON ENOCH, NOAH, ABRAHAM, ISAAC, JACOB, JOSEPH, JOB; THE CANTICLES, HEAVEN AND EARTH. BY _J. G. BELLETT_. New Edition. A. S. ROUSE, 15 & 16, PATERNOSTER SQUARE, LONDON, E.C. 1895 THE PATRIARCHS: BEING MEDITATIONS UPON ENOCH, NOAH, ABRAHAM, ISAAC, JACOB, JOSEPH, JOB; THE CANTICLES, HEAVEN AND EARTH. ENOCH. It is not so much of Enoch himself that I now purpose, in the Lordâs grace, I would hope, to write a little, but rather of the times and the saints before the flood. Whether it be of them or of him, the materials, as we know, are very scanty; but in the way and wisdom of the Spirit of God, they are full of meaning and of value. A peculiar attraction has been commonly felt in the Book of Genesis. The simplicity of the narratives has to account for much of this, I doubt not. Human life is in its infancy and artlessness. The scenes are domestic, and the habits and manners such as family duties and affections were forming. This is a great source of enjoyment to the mind from this book. Such springs of pleasure are at times tasted in spite of ourselves. We are spoiled very much by the customs of the world, and we suppose that we like them. But still we find ourselves naturally at ease in such scenery as that which this lovely book presents to us. The wife of one wealthy lord, who numbered his servants by hundreds, and his flocks by thousands, would knead the cake for the traveller; and the daughter of another, without practising the language of apology, would be seen by strangers watering the family herds. Yet with all this there was the truest courtesy. The honour due to all men was as well understood as the love of kindred. It was not barbaric life, though simple and inartificial. It was not rude simplicity; but that which came from an influence that could mould and adorn life. And that influence was the knowledge of God. The times of this book were, as we know they were, unindebted to the advance of civility, or the regulations of cultivated life; but still the state of things was not barbarous, just because there was the knowledge of God. The hand of God was felt, while as yet the conceits of polished life had not time or liberty either to garnish or soil the scene. It is this which fashions the manners of these early times. Peculiar they are, deeply commending themselves to a right mind; but enough, perhaps, to provoke the smile of many who belong to times like ours. For strange nowadays would be the confidential friendship of a master and his servant. And yet such was between Abraham and Eliezer, though all the while the duties and rights of the relationship were religiously observed. And how unwarrantable would it now be judged, that the intended husband of one of the daughters, or the son-in-law himself, as in the case of Laban and Jacob, should tend the family flocks in the heat of day and frost of night, getting his wages! And yet in all this there is no moral offence whatever; nothing but what may charm the nicest sensibilities of our nature. But that which ought to lend this book its principal power to engage us is this: the Lord Himself is seen in it in ways and characters suited to this simple and primitive style. The action of the book being very much domestic, plain and unadorned, His way is according. Whether He communicates His mind, or manifests His presence, it is after this same pattern. He does not employ prophets, but personally makes His pleasure known. It may be in a dream, or with a voice, as well as by personal manifestation; but still it is _Himself_. And even if angels are employed, they are rather His _companions_ than His _messengers_. In the cool of the day, or the afternoon, He walked in the garden. In the field He pleaded with Cain, _personally_ pleaded with him, adding the weight and authority of His own presence to a moment of awful and solemn interest. He came down at the cry of Babel, and the cry of the sin of Sodom, just that He might see, as we would do, whether things were really as bad as they were said to be. In forms of intimacy He again and again appeared to Abraham, Isaac, and Jacob; inviting confidence, expressing displeasure, or conveying His purpose, in ways of full personal familiarity. And though, in the progress of the book, this style may grow a little slack, still it is maintained in measure to the end, even where we might have least expected it. For to kings, not of the stock of Abraham, the Lord God appeared in dreams by night, and, without amazement, warned them of their duty, or told them of their danger. The ministry of prophets, as I observed, is not employed. That would have been too distant, too reserved, to suit the general style. Nor is the divine pleasure communicated through the Holy Ghost, or by inspiration. That is not the way either--not the _usual_ way. But it is, as we have seen, the personal interference of the Lord Himself, coming in a vision, or by a dream or a word; or in the still nearer way of taking the forms and attributes of manhood; and that, too, not in mystic dress, as afterwards to such as Isaiah, Daniel, or John; but as one who was meeting man in his place and circumstances. As a traveller, needing hospitality, He eats of a calf and a cake at the tent door with one; with another He contends and wrestles, as a man with his fellow, having a quarrel or matter of dispute with him. See all this style of action in the case of Noah. How interestedly does the Lord God enter into the whole state of things in that day! Just as we all feel, His eye affects His heart. And then, just as we all do, He takes counsel with Himself. He saw the wickedness of man that it was great; it grieved Him to the heart; and then He said, "I will destroy man whom I have created from the face of the earth." And after all this, just as we ourselves would do, having taken His counsel, He communicates it to a friend, passing it to the ear, and the heart, and the sympathies of another. It was _thus_ that the Lord dealt with Noah. He dealt with him as a man with his friend, as well as like God with an elect sinner. And we ourselves practise these ways. We love these confidences of friendship. We love a second self. "The end of all flesh is come before Me," says the Lord to Noah, telling him what had been passing in His own bosom. And afterwards, in the day of the waters, in the same way of gracious friendship, when the ark was about to float upon the scene of the judgment, "the Lord shut him in." With His own hand He did it. Here was intimacy. Here was living, palpable nearness of the Lord God to His creature. And this is in character with His general actings and communications in this book. The glory was not as yet taking its place in a dispensation, shrouded in a cloudy chariot, or seated between cherubim. In all that there was majesty and conscious greatness, and the distance of holiness, as suited an ordered economy. But in the times of Genesis this was not so. Things were informal, and the action was desultory; and the Lord was in person, as the occasion demanded, according to this. In this manner do we find the action of this beautiful book. The elect of God are thus, and thus is the living God Himself. It is as divine as anything else in the Word. And the soul so receives it. And good reason have we for blessing the Lord, because He has introduced our hearts to such a book as this. For we are not always ready for the higher things. We cannot at all times reach them, or obey a summons to ascend the heavenly places. But the Spirit of God is tender of our weakness, and has provided for it. The Scriptures, if I may take leave to speak in a figure, have change of air and change of scene for our souls. It is relish and appetite we have to covet, beloved--a holy delight in the things of God, whether they be the things of the "children" or of the "fathers;" the pure milk or the strong meat. _Little_ ones in His school are still _living_ ones. That is the blessed thing. He who liveth in the mere power of intellect, or in the schools of men, is dead while he liveth. There is, however, another thing to be said on the times and on the Book of Genesis. In those times, or, as the apostle speaks, "from Adam to Moses," _law_ did not give character to the state of the people of God. Adam was under law in Eden, and so were the children of Israel after the day of Mount Sinai. But not so the generations from Adam to Moses. Sin was equally in the world, but there was no law. Rom. v. 14. But not only, I may observe, were they not under law; there was also almost a total absence of moral or preceptive instruction. Much revelation of the divine pleasure and counsels there was; but scarcely anything of precept. Under the Spirit, revelation worked its result on character and conduct, and formed the mind and the ways of the saints. Evil was resented by them, and judged of God; but without a written standard of right and wrong. Without any law against murder, Cain is exposed; without a fifth commandment, Hamâs dishonour of his father is punished. And so Jacobâs guile is visited and resented by the Lord; and the wicked way of Josephâs brethren. And without the light of any precept the soul of a saint can thus plead with temptation, How can I do this great wickedness, and sin against God? All this is so, though neither law nor moral instruction was then published. It was revelation in matters of faith which, under the Spirit, formed patriarchal character. Abraham was not enjoined either his altar or his tent; but his call of God, through the Spirit, suggested both. No precept required his high, generous treatment of Lot; but his faith and hope in God dictated and commanded it. Without direction on the case, his knowledge of God and the mind of Christ that was in him disposed him, and taught him to let the potsherds of the earth strive with their fellows, but as soon as his kinsman was a captive to go forth for his deliverance. No word, no oracle from God, distinguished for him between the king of Salem and the king of Sodom; but the light that was in him did. I might go through other histories in this book, and find these same things. The holy judgment of the mind that was in them, under the Spirit, suggested to those early saints conduct by means of revelation, promise, and calling of God. And this is ever beautiful, when we get genuine samples or instances of it. Such then are among the characteristics of this earliest and infant age of our history, and of the precious book which records it. And this earliest method in the way of the Lord is to be the last and the abiding method. In Genesis, as we have seen, the Lord God acted "in the human guise," being personally present in the scene, and seeking the nearest intimacy with His creature. And this is to be the eternal thing when dispensations are over. God in manhood is to be for ever! Precious mystery! Unfathomable wonder! Blessed to ponder this. The first is to be the last. The song of salvation--the "song of Moses"--was the first breath of the ransomed tribes. It was sung on the banks of the Red Sea, just as they had got beyond the reach of Pharaoh. After experiences were different. They had then to do with themselves. But at first the victory of the divine "man of war" was everything to them. And this first thing is to be the eternal thing. The song of Moses is to fill the courts of glory. Exodus xv.; Rev. xv. And so in earliest days, in Genesis days, the divine presence was not deemed strange, or something which did not suit the earth, or belong to man. The divine courtesies were then, so to speak, freely given, and unsuspectingly received. And so at the end, in days of millennial heavens and earth, the Lord God will be personally again in the scene. The first five chapters of this book give us an account of antediluvian times, or, as they have been called, "the world before the flood." And it is those chapters I now purpose to look at a little particularly. The whole opens, as of course, with the work of creation. I speak not particularly of this. But, instructed by the apostle, we may say that it is only _faith_ which deals justly with this great work. Faith puts God above all the things that were made, or are seen. "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Faith treats God worthily--the only principle in the soul which does so. He dwells "in the light which no man can approach unto." Faith owns this. The wisdom of men busies itself in seeing or inspecting Him. But though He will "show" great things of Himself, yet does faith know that no man hath seen or can see Him. 1 Tim. vi. It enjoys all His manifestations; but inspects not His dwelling-place in light. The second chapter exhibits the man made in the image of God, in his estate in the garden of Eden. All there was tributary to him, all was for him. He had food for all the faculties and desires of his nature, and provision of all desirable things. He was made, however, to _impart_ as well as to receive; and that is ever a necessary feature in the happiness of a well-ordered mind. He was important to the garden, as the garden was important to him. He had "to dress it and to keep it." And he saw his dwelling-place the spring-head of a fruitful river, which went forth with life and refreshing to the whole earth. With all this the voice of a Sovereign was heard. A command went forth. "Of the tree of the knowledge of good and evil, thou shalt not eat." But this was no trespass, no discordant note on the ear of Adam. God will not, and cannot, give His glory to another. And a creature of a right thought, "made upright," as Adam was, must delight in having it so. All this was therefore only harmonious and consistent happiness. To perfect his condition the Lord God celebrates for him a coronation day, and a day of espousals. But this action has an order in it. The Lord takes counsel with Himself about Adamâs espousals. This is done _first_. Then He introduces him to the scene of his sovereignty. He brings the creatures of the field and of the air to Adam, to see what he would call them, and whatsoever he called every living creature, that was the name thereof. This was investing him with dominion, setting the crown royal on his head. Then He prepares the help-meet, and presents Eve to him, following his coronation with his marriage. This is the order of these events--an order which has a sacred and interesting sense in it. It is not the mere progress of independent facts. It is the design, so to speak, of a great master. For there is, as we now know, a mystery which had been "hid in God," "purposed in Himself," before the foundation of the world, His secret (Eph. iii.), of which this marriage in the garden of Eden was the type. Eph. v. And according to this the Lord, in the solitude of His own presence, in the musings of His own bosom, ere He led forth Adam into his kingdom, prepares his help-meet for him. This, however, is not merely the _design of a great master_, but the _well-known way of a perfect love_. The _richest_ purpose of joy is the _first_ in counsel. The Lordâs earliest thought was about Adamâs best blessing. The help-meet at his side, the one like unto him, his companion, was destined to be more to him than all beside. And that which was chief in his enjoyments was the earliest and deepest thought in the mind of his Lord. His Lord pondered it. He spoke of it to Himself. His coronation was taken in hand at once and disposed of; but the getting of his help-meet for him was counselled and talked of beforehand. This is the way that love would take. We know it ourselves. We like to dwell in thought over the materials of the happiness of one we love. So that all this is sweet and important to our hearts; for we read in it that which may again draw out the admiration and the worship, "Behold, what manner of love the Father hath bestowed upon us!" And Adam at once owns all this. Out of the abundance of the heart the mouth speaks. "This is now bone of my bones, and flesh of my flesh," he says, as he received the woman from the hand of the Lord God, owning that all was now complete. The serpent may by-and-by insinuate it to be otherwise. But he is a liar. There is not a flaw in all this estate. No lack, and no exception. Nothing that did not in its way contribute to bless him; and nothing of creature blessedness that was wanting to him. But all this is at once envied by the great enemy. And he had title to try the stability of it. The nakedness, the unshamed nakedness, of the man and the woman was innocency. Yes, but it was also _exposure_. The creature was to be proved. Strength of creaturehood was to be tried. And the enemy had title to enter the garden to carry on the trial. He was no trespasser there. The order and purpose of creation made room for him, as well as for Adam himself. The very instrument by which he was to conduct his designs was there already. The tree of knowledge was in the midst of the garden. The tempter, this serpent that was "more subtil than any beast of the field," was the devil. This is directly told us. Rev. xii. 9; xx. 2. And the scene around us to this hour tells of his victory. "The present evil world," whether in its moral condition or in its circumstances, we get in this chapter iii. And we might have expected this; for the world as it now is has derived itself out of the apostasy of Adam; its character and condition are formed by that great act of rebellion. The three master-principles which animate "the course" of it--"the lust of the flesh, and the lust of the eyes, and the pride of life"--are here seen to become the springs of moral action in the heart of the woman, as soon as she listened to the devil; for the soul that gives up God must find out other masters, and other resources. And this is the world. The world has no confidence in God, nothing to bind it to Him, nothing to give it rest in Him, no sense of His love and truth. Such has it been since this hour, when man gave ear to the accuser of God. It has therefore found out other objects. God made man upright; but he has sought out many inventions. Eccles. vii. 29. Conscience, too, is quickened into being. Sin did this. "They knew that they were naked." And it was then, at the hour of its birth, as it is to this hour, an _uneasy_ conscience, a conscience that makes cowards of all who carry it. "I was afraid," says Adam (unable to look at God), "because I was naked." Conscience in man must be of this quality, for it owes its existence to sin. There was no sense of good and evil in him till he sinned; and this sense, thus acquired, must leave him a coward in the presence of the _righteous_ One. Instinctively they make themselves aprons. This is our doing still. Our common state of guilt makes us shun even our fellow-creatures. We cannot stand inspection even from them. One great and constant effort, in the scene around us every day, is to escape _full_ notice. The apron is still invented. The social system understands and allows this. Indeed, it is maintained by a common consent of this sort. And religion, in its way and measure, as well as the rules and common understanding of society, helps in all this. But "the presence of the Lord God" is a different element from that of the presence of our fellows. No rules which sustain the social system will make that tolerable for a moment. The clothing and the ceremony, the inventions of society, or the good manners that array and adorn it, will be found vanity. All have come short of _His_ glory. Let but the conscience hear the tread of His foot, or the sound of His voice in the garden, and no attempt will be equal to that moment. Even religious inventions will all be vain. They can give no confidence with God, nor turn the current of the heart. With his apron upon him, Adam hides himself among the trees of the garden. This teaches holy and solemn lessons. But with all this cowardice there is effrontery. "The woman whom thou gavest to be with me, she gave me of the tree." Man lays the mischief down at Godâs door. He says in effect, "Let God see to it; for the woman is His creature, and He gave her to me;" as he still, in the spirit of his mind, says, "Let God see to it; for the world is His, and He made it." A strange and horrible union! The insolence of the heart charging God, and yet a coward conscience unable to meet Him. The sinner may talk big, and make a noise; he may reason upon God and his own condition, and frame speeches and arguments as well as aprons; but in spite of all he can surround himself with, there he is, like Adam, ashamed of himself, and afraid of God. Man has wronged the blessed God, and avoids Him. He charges Him, and yet is afraid to look in His face while he does so. All this, in spite of himself, witnesses against him. "Out of thine own mouth will I judge thee," the Lord has but to say. And then, as again in the parable, he must be speechless. Such was the mind of Adam then, and such is human nature still. But if this were his moral condition, what were his circumstances? Just those of man to this hour also. By the sweat of his face he was to get bread, and in the sorrow of his heart to eat of it; and that too in the place of thorns and thistles. And in like sorrow the woman was to bring forth children; and all this till they both returned to the dust, out of which they had been taken. And man is still after this manner, outside the garden, conversant with toil and sorrow. Dressing and keeping a lovely surface and a fruitful soil is not the thing or the allotment now. Thorns and thistles and an unkindly reluctant ground are to be contended with, and life to be had by the sweat of the face in the contest. God alone is above this water-flood, able to manage this mighty catastrophe. And His supremacy is such that He will make even such an eater yield meat, and get sweetness out of even this strong one. In a glorious sense, however, redemption is far more than remedy of a mischief, or relief, even with advantage, for an injured, ruined creation. Creation, rather, is the servant of redemption; for "redemption is no afterthought." For the pleasure of Him who sits upon the throne all things are and were created. But that very throne has _the rainbow round about it_ (Rev. iv.), the sign of covenant faithfulness, and that all things were to stand _in redemption_, or in the value of the blood of Jesus. So that when sin entered, the Lord God was at once prepared for it (I speak as a man); prepared to meet it by covenant arrangements made before the world began, as His very first word to the serpent tells us, "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Here the great way of God opens upon us. This promised Seed of the woman, here revealed, is _Godâs provision for dead and ruined man_, in the face of all the malice and wrath of the enemy. And He is this _at all personal cost_; for the serpent was to bruise His heel. But though bruised, _He was to achieve a glorious victory_; for He was to bruise the serpentâs head. These are the holy, august characters of this mysterious stranger--this promised Deliverer or Kinsman. Such was the truth revealed on the first moment of our sin, and such has been the truth ever since. This gospel, published in the first promise in the face of the devil himself, is maintained in these last days by the apostle, in the face of men on earth and angels in heaven. Gal. i. 8. Whether it be the earliest or the latest preaching of it, this glorious gospel is still the same. It is "the witness of God which He hath testified of His Son." It is the gospel of the bruised and yet victorious Seed of the woman. In the bright and perfect idea of it man is silent and passive. Abram had only to _believe_, and righteousness was imputed to him. Israel had but to _stand by_ and see Godâs salvation. Joshua in Zechariah iii., the prodigal, the convicted adulteress, are all in like case. And here, at the beginning of our sin, and the beginning of Godâs gospel, it is just the same. Adam has only to _listen_, and through hearing to believe and live. The word is nigh us, and we have but to receive it without working anything in the heights above, or in the depths beneath. The _activities_ are Godâs; the _sacrifices_ are Godâs. The profoundness of our silence and passiveness in _becoming_ righteousness is only equalled by the greatness of the divine activity and sacrifice in _acquiring_ righteousness for us. In the sight of such a mystery we may well stand and say, "What hath God wrought!" "Simple indeed it is to us," as one once said, "but it cost _Him_ everything." There is nothing in the heart of man like faith in this gospel. The faith of a poor sinner in the redeeming grace of God is the most beautiful condition the soul can be in. As saints, beloved, we may trust God for our need. We may look to Him for counsel, or for provision. We may trust Him to vindicate our doings, comfort us in sorrow, and strengthen us in difficulties. But the faith of a sinner, in the justifying grace and work of His divine Saviour, transcends them all. Nothing is so precious, for nothing apprehends God in so glorious a character, or gives Him to the soul in so wondrous a relationship. This faith it is which uses the richest resources in God, and acts upon the most blessed discoveries of Him. For while all the ways of His glory shine brightly--His strength, and comfort, and wisdom for His needy saints--yet, that He has grace and salvation for sinners, this excelleth them all. The Spirit of God, in these early times, gives us some most precious samples of this most precious faith; as though (may I say it?) delighting in such a thing, He produced an impression of the finest character _at once_, as soon as occasion served. Thus Adam, in his faith, talked only of life, though in the midst of death--death, which he himself had brought in, a standing witness against him. He was doomed to be an outcast in a scene of ruin which his own sin had produced. He knew this and allowed it. But he had listened to the story of the conflict between his destroyer and the womanâs Seed. In the very place of judgment--from among the trees of the garden, where conscience had driven him--his ear had caught the sound of the sweet gospel, not of mercy merely, but propitiation and victory, and forth he comes, talking of life. He called his wife "Eve," the mother of all living. All life was in the promised Kinsman-Redeemer. In creation Adam himself had been constituted head of life--"Be fruitful, and multiply, and replenish the earth;" but that, in his esteem, was now forfeited and gone. Life must flow in a new channel--"He that hath the Son hath life, and he that hath not the Son of God hath not life." How grand in its very simplicity all this was! And there was recovery also of _moral_ glory, in a great sense, in all this. Adam had not _submitted_ himself to the _majesty_ of God, but affected to be as God. But now he does _submit_ himself to the _righteousness_ of God. His shoulders bowed themselves to receive the covering wrought for his nakedness by Godâs own hand. See Rom. x. 3. He was now honouring God the Redeemer, though he had just before been doing all he could to dishonour God the Creator--so simply was he led by the Spirit to value the divine provision for a sinner in the promise of our bruised but victorious Kinsman. In like manner, Eve. She had listened to the same promise, and therefore, as soon as she had brought forth her first-born, she gives witness that this promise lived chief in the thoughts of her heart. "I have gotten a man from the Lord," said she. She as much overlooked herself as Adam did. She gloried only in her Seed. She had listened to the promise with too faithful an ear to mistake herself for her Seed. It was not over herself, but over him, that she now, in the language of another mother, was singing, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour!" There was a mistake here, it is true. But there was witness how the object of faith filled her visions, and the expectations of faith stirred in her heart. And so soon as disastrous events manifest her mistake, and prove to her that this first-born of her womb was anything rather than the promised Seed--that instead of being the bruiser of the serpentâs head, he turned out to be the murderer of his brother--still is she found on the rock where faith had fixed her soul. "Let God be true, but every man a liar," was her triumph. Over Seth she exclaims, "God hath appointed me another seed instead of Abel, whom Cain slew." Though every cistern fail, she knows the fountain cannot. One son had been a murderer, and another his victim; but still God is true. "I will sing of the mercies of the Lord _for ever_; with my mouth will I make known thy faithfulness to all generations." Precious faith, we may say, "like precious faith," with Adam, and with us, beloved. So Abel. Faith in him had respect to the same promise, the same gospel. The word had spoken of a _bruised_ Deliverer; and accordingly it is a victim, a bruised or bloody sacrifice, he lays on Godâs altar. But not only so. He brings the _fat_ of the victim likewise. He knows the delight which God Himself takes in the provisions of His own grace. He knows that He is pleased with the work of His own hand. He understands that God is a cheerful giver, that there is no grudging in the gift of grace. In spirit he hears the music which the Fatherâs command has awakened in His own house over His returned prodigal. In the delight with which God Himself had clothed the naked sinner with coats which His own hand had willingly wrought (a happier task than even the six days of creation), the faith of Abel seems to glory. And as thus the richest joy that is felt in all the costly mystery of redemption is felt by God Himself, he lays the richest part of the victim, the fat of the animal, on the altar, making _that_ the Lordâs own portion in this feast of love and joy, in His own house, and at His own table. This was another most excellent sample of a sinnerâs faith. Abel, in spirit, was in Luke xv.--that chapter which tells us that the Lordâs own joy in it may account for the gospel. And all these are _pattern_ works of the Spirit, forming the faith of sinners. There is no questioning of Godâs grace, no uneasy reflections on creature-worthlessness, though there was plenty of cause for that. The strength, the liberty, the triumph of the promise live in their souls. And let me add, that if the confession of Lamech (chapter iv. 23, 24) be the utterance of a convicted believing sinner (as I believe it is), it is only another equally fine expression of this same early and excellent faith. It is of an order worthy to stand with that of Adam, or of Eve, or of Abel; fervent, strong, unquestioning, and full of liberty. Godâs word to Cain had revealed a great truth--that He, and He _alone_, has to do with a sinner. Others, like Abel, may suffer; but all sin is directly done against God, and He asserts His title to deal with it alone. "Whosoever slayeth Cain [the Lord therefore says], vengeance shall be taken on him sevenfold." This great truth, so unspeakably precious to faith, Lamech seems to have received and fed upon, until his whole soul triumphed in it. Not merely _preservation_ from man, like Cain, does he count upon, but _salvation_, "the salvation of God." Learning that as a sinner he was _alone_ with God, he takes that place, and there discovers how God can deal with him, even in the security and provisions of grace; and that discovery is the light in which his soul at once walks. Like Job, afterwards, he publishes his confession far and wide. "Hear my voice, ye wives of Lamech," he says; "hearken unto my speech." Then in true gospel intelligence he magnifies sin, and owns that it was his destruction. "I have slain a man to my wounding, and a young man to my hurt." But then again, in true gospel simplicity, he much more magnifies grace. "If Cain be avenged sevenfold, truly Lamech seventy and sevenfold." In his thoughts, "where sin abounded, grace did much more abound." He is of the very mind and temper of Paul. His confidence and victory are apostolic. He seems to sing-- "I hear the accuser roar Of ills that I have done; I know them well, and thousands more-- Jehovah findeth none." A glorious sight his faith takes of the whole mystery, and of the boundlessness and riches of grace. He listens to the provisions of grace (when alone with God), and the charging of the law, the accusings of Satan, the alarms of conscience, and the self-righteous reproaches of men, are not heard.Â¹ Â¹ I do not, however, assume that Lamech was a murderer; but he could identify himself with such. With Paul, he could, in the sense of what he was before God, speak of himself as chief of sinners. And we know also that the repentant Remnant of the latter day will, in their confession, quite take the place of blood-guiltiness after this manner. They will look to Him whom they pierced. They will, in the spirit of Daniel or Nehemiah, make themselves one with the guilty nation. These operations of the Spirit through the promise on the souls of sinners are truly beautiful. The apron of fig-leaves drops off, or is rather cast away, when such operations go on. It is found _unnecessary_ now, as it was found _insufficient_ before. And so all the inventions of men. They are the contrivances of the wrong-doer himself, the efforts of the creature, the devices of the sinner, and they can _therefore_ never do. But they are as unnecessary as they are insufficient. The coat of skin, the work of God Himself, has made them so. There is, however, something which this glorious relief provided for the sinner does _not_ accomplish. The thorns and the thistles of the cursed ground remain; and with them the sweat of the face, and the sorrow of the heart, and then the return of dust to dust. As to this hour. We shine in "the righteousness of God," adorned under His own eye, and by His own hand dressed for His presence; but all the while pressures and hindrances and sore grievances wait on the tilling of the earth; and pains bring us into the world, till we return to the dust from whence we came. Neither does this glorious provision of grace displace the cherubim. They accompany it rather. They are stationed at the eastern gate of the garden, with their flaming sword, to keep every way of the tree of life; and no promise which Adam had listened to, no covering which Adam had received, changes this. Manâs capacity to regain that tree is gone, and gone for ever. Never will he be anything but a _saved sinner_, pass he along what paths of glory he may, from "paradise" to "the kingdom," from the kingdom to "the new heavens and the new earth." Eating of that tree is only by gift of Jesus, the womanâs Seed of the first promise. Rev. ii. 7. Such are among the mysteries taught us in this wonderful chapter, full of mysteries as it is, and of the profoundest secrets of God. But we have to come down for instruction to learn man and his ways, as well as to rise, as we learn God and His counsels. Cain is declared by the Spirit of God in the apostle to have been "of that wicked one." The first thing we see in him is his religion. He renders to God, as offering or sacrifice, the fruit of the cursed ground, the produce of his own toil. But this was unbelief. It was the denial of all that had happened since the creation, the _religious_ denial of it. It was the direct contradiction of the way of faith, or of Abel. Abel took the way of the promise to God, the bloody victory of the womanâs Seed, the death and resurrection of Christ, and offered of his flock; but Cain refused to see manâs ruin and Godâs redemption, giving God the fruit of the earth; in effect saying, that He was to be read and known in the thorns and the thistles, the sweat, and the sorrow, and the death; and by the solemn services of his altar he was denying all truth. This was the way of a heart deeply departed from God. He was laying the scene of ruin at Godâs door, as Adam, ere he repented, had laid down the sin itself there. His next way is in terrible keeping with all this. He hates his brother, being of that wicked one who is a murderer (John viii. 44), and in process of time he slays him. Tremendous fruit of the apostate, departed nature. He was the first of that generation who delivered Jesus to be crucified--self-righteous and murderous. For envy the Jews delivered Jesus; and Cain slew Abel because his own works were evil and his brotherâs righteous. It is the world. "Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in him." The Lord pleaded with him. See iv. 6, 7. His heart had conceived the sin, but his hand had not brought forth fruit unto death; and with a voice of long-suffering grace and warning the Lord pleaded with him. The grace was despised; this grace of pleading with him at the last hour, as the grace of the promise had been despised before. "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." The light which the Lord Jesus was bringing with Him was the light of life or salvation. Isa. xlix. 6; John viii. 12. And _this_ was the light which Cain hated and refused. There is the light of righteousness or holiness. But the refusal of it is not without remedy. In that light the Lord God had come into the garden and called, "Adam, where art thou?" Adam could not stand it; for he had sinned. It was intolerable to him. He had come short of that glory. He retreats from it. And then the Lord God shines in another light. The promise is made. The character of the glory is changed. God seats Himself in a light which the sinner can approach, and, believing, Adam comes forth. _This_ was the light which Cain despised, the light of salvation, the light of the promise, the light in which God shines before men outside the garden. And Cain is therefore cursed as Adam had not been. As it is said of another generation, "Behold, ye despisers, and wonder, and perish." All this is the solemn history of the first unbeliever. But the treasury of corrupt nature that was in him spends itself in further ways of wickedness. In him was rising that spring which was to give out "its superfluity of naughtiness." He lies after all this, and justifies himself. "I know not," says he; "am I my brotherâs keeper?" For "the lusts of his father he would do;" and when the devil "speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." All this, however, and even more than this, was _man_, and not Cain merely. It was the ruined heart of man exposing itself. And because it was this, because it was the common nature that was thus disclosing itself, the Lord takes the judgment of it away from man. "Whosoever slayeth Cain, vengeance shall be taken on him sevenfold;" for none are without sin. "Thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself." All are in the like condemnation. No one can take up the stone and cast it at another. And in order to express this great principle of truth, and that God alone has either title or competency to deal with sin, the Lord will not allow any man to touch the fratricide. By this divine writing on the case, all are to go out convicted, one by one, and leave the sinner with God. John viii. For the ends of government, when government in the earth becomes the divine purpose, it shall be said, Whoso sheddeth manâs blood, by man shall his blood be shed. ix. 6. But this is not so as yet. And for the teaching of the common pravity, that all of us may be humbled by the common conviction, that "we have all sinned, and come short of the glory of God," not one of the whole human family is allowed to touch this wicked Cain. And so to this day, when government has been divinely set up, it is not sin that it deals with. _Crimes_, or offences against public order, and _wrongs_ done to individuals, may be judged by man; but to take vengeance on _sin_ would be the assuming of personal guiltlessness. "He that is _without sin_ among you, let _him_ first cast a stone at her." God has to deal with sin _alone_.Â² Â² Some have spoken of the Jews, as guilty of the blood of Christ, so as to have betrayed the principle of self-righteousness condemned here. And yet I doubt not that there is a sense in which the Jews are--in a special sense--connected with that sin in the divine judgment. The land of the Jews is the distinguished field of blood; the blood of Jesus, in a great sense, is specially on them and their children. And so, like Cain, that people are under the special securities of God. And further; that blood is to be cleansed from off their land, though it now so stains it. Joel iii. 21. And still further; the language of Lamech, I also judge, is mystical or typical, intimating the repentance of the Jews who shed the blood, after generations of unbelief and hardness of heart. See note, p. 20. But, further, as to this awful history. Man will not always be making this terrible exhibition of himself. He will not at all times appear as the liar and the murderer. Legion will not be found on every journey we take. There are restraints. The law, in one sense, was given to that end. So there are the checks and improvements of education. And there is the control of Godâs hand, and the fear of His providence and judgment. And there is "the law of opinion," as it has been called, the verdict of society. These and the like influences produce an order in the social scene, which has therefore become not only tolerable, but full of vast accommodations and large entertainments. A new _scene_ is thus produced, though not a new _creature_. Man is man still, the same creature in Godâs esteem, or in all divine reckoning, though he appears in the character of a respectable citizen of the world, and not as the murderer of his brother. Cain builds a city. He has a thriving, prosperous family. Through their skill and industry the face of the world flourishes and looks well. All is respectable; and pleasant and friendly the people are one with another. The murder is forgotten. Man does not hear the cry of blood, but the sound of the harp and the organ. His inventions have stifled his convictions. Cain is an honourable man. But as to the presence of God, he is as thoroughly separated from it as when his hand was freshly stained with the blood of his brother. This is solemn. Man, as a respectable citizen of the world, may be as separated from God as a murderer. "The remnant of them," as the parable speaks, "took his servants ... and slew them." The remnant! a word which lets us know that the refusers of the supper were of _one_ class with those who shed the blood of the innocent. The ease and indifference with which Cain could turn his back upon the Lord, and upon the recollection of his brotherâs blood, are dreadful. He got a promise of security, and that was all he cared for. And quickly, under his hand, accommodations and delights of all sorts fill the scene. In some sense this is principally shocking. This exceeds. But is not this the "course of the world"? Was it not man that slew Jesus? Does not the guilt of that deed lie at every manâs door? And what is the course of the world but the ease and indifference of Cain in this highest state of guilt? The earth has borne the cross of Christ; and yet man can busy himself with garnishing and furnishing it, and making life in it convenient and pleasurable without God. This is shocking when we look at it in full divine light. A respectable
{'title': 'The Patriarchs by J. G. Bellett', 'source': 'Project Gutenberg', 'lang': 'en'}