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in or for his wounding (as the words are interpreted by some learned men, See Pool's Synopsis in Loc.) i. e. the man he had slain had injured or wounded him. Therefore, if Cain should be avenged sevenfold, doubtless he seventy and sevenfold. By this speech to his wives, he shews his impenitence and presumption, and great insensibility. When Cain had slain his brother his conscience greatly troubled him. But Lamech with great obduracy shakes off all remorse, and as it were bids defiance to all fear and trouble about the matter.

Genesis iv. 26...." And to Seth, to him also was born a son, and he called his name Enos. Then men began to call upon the name of the Lord." The right translation probably is, Then began men to call by the name of the Lord, or in the name of the Lord. i. e. Then they began to call themselves, and their children by, or in his name : Signifying that then the people of God, of whom Seth was the principal man, and as it were their head, leader and chief priest, being with his posterity appointed another seed (seed or generation of God) instead of Abel; I say, then the people of God began openly, to separate themselves from the wicked apostate world of the posterity of Cain, and those that joined with them; and began to appear in a visibly distinct society, being called the children of God, when the other were called the children of men.

The children and posterity were looked upon as being in the name of the Father, and upholding his name. See Numb. xxvii. 4.... Deut. ix. 14, and xxv. 7....! Sam. xxiv. 21....2 Sam, xviii, 18.... Ruth iv. 5.... Job xviii. 17....Isai. xiv. 22....Gen. xlviii. 16, compared with Numb. vi. 27. On the birth of Enos it probably first began to be a custom for parents openly to dedicate their children to God, and call them by his name, and as it were insert them into his name, by bringing them to the place of public worship;, the transaction being personal, by the parents' solemn declaration and covenant, at: tended with prayer and sacrifice,

Genesis ix, 26....“ Blessed be the Lord God of Shem.". By Jehovah, the God of Shem seems especially meant Jesus. Christ, who was of his posterity, and eminently his seed. The

blessing here pronounced on Japhet, is on his posterity... And the curse of Canaan respects his posterity. Therefore it is reasonable to understand the blessing of Shem to be also on his posterity.

Genesis xxix, 20... And Jacob served seven years for Rachel, and they seemed unto him but a few days, for the love he had to her.” Jacob was a type of Christ, in his obtaining his wife by a servitude, and in his servitude's seeming so light to him, and his going so cheerfully through it, for the love wherewith he loved her. That Jacob might enjoy his beloved Rachel, was the joy set before him ; for which he despised the difficulty of his servitude. So, that Christ might redeem his church and present it to himself a glorious and blessed church, to dwell with him in glory forever, was the joy that was set before him, for which he endured the cross and despised the shame.

GENESIS: xly....Joseph's making himself known to his brethren. It is without all doubt that one thing signified by Joseph's being hated of his brethren, with a mortal hatred, their intending to kill him, and selling him to the Gentiles, was the rejection of Christ by the Jews his brethren, his being hated, and envied and slain by them, and delivered up to the Gentiles, See Psal. Ixix. 8....Matth. 8x. 19. So Joseph's brethren being brought to repentance, and Joseph's being made known to them, their being reconciled and received with great joy, represents the future conversion of the Jews, their being brought to repentance after having rejected and crucified Christ, and the great joy and gladness there shall be on that occasion. This affair was much taken notice of by Pharaoh and his servants, and was very pleasing to them. So the coming in of the Jews will be life from the dead to the Gentiles.

Deut. viii. 4...." Thy raiment waxed not old upon thee, neither did thy foot swell these forty years." This was probably a type of the desirableness of the clothing of the spiritual Israel, in their journey through the wilderness of this world towards the heavenly Canaan. The saints' grace or righteousness is often represented as this clothing. [Neither die

thy foot swell.] If their feet had swoln they would not have been able to proceed any farther. But the righteous shall be enabled to hold on his way; and God will keep the feet of his saints, and establish their goings. This seems to be the chief Teason why this is remarked, viz, because it was a type, For in itself it seems no very extraordinary thing, that their foot did not swell. For they lay still most of the time; and when they travelled it is probable it was not by long journies, but as the women and children could bear.

Deut. xxxii. 2.... My doctrine shall drop as the rain ; my speech shall distil as the dew, as the small r:in upon the tender herb, and as the showers upon the grass," God here speaks to the people quite in a different manner from what he did at Mount Sinai, when he spake to them out of the midst of the fire. God's word then was like thunder and lightning and devouring fire, threatening to overbear and consume so frail and tender a creature as man, who is like the grass and flower of the field. God's voice now is gentle, It is heard in pleasant song. Instead of being like lightning to destroy and consume, it is like the gentle showers, and refreshing dew on the tender grass, revealing, not his wrath, but his great mercy, in a manner adapted to men's tender frame. In this song is much of the glorious gospel. Even the warnings and threatenings that are in it, are delivered in an evangelical manner, much in the same way that they were delivered in the mild language of the glorious Messiah. All the songs of the scripture are the voice of the gospel. The glorious things of the gospel are their foundation and subject matter; and therefore in them God's word drops as the rain.

Deut. xxxiii. 8..." And of Levi he said, Let thy urim and thy thummim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.” Here Christ is evidently called Levi's holy one. Aaron, the high priest of that tribe, was Levi's holy one in some sense. But it was not Aaron, but Christ, that was tempted at Massah and Meribah (1 Col. x. 9.) Moses also was of that tribe, and might be called their holy one ; but neither was he the person there tempted. Both Moses and

Aaron rather concurred with the people in tempting. Numba Ảx. 10... 13. Christ, the great antitype of Moses and Aaron, the true high priest, that was the substance and end of all the ancient sacrifices and offerings, and of all the peculiar ministrations of the high priest of the tribe of Levi, according to Jer. xxxiii. 17....22, may well be called Levi's holy one. For it is there represented as the great honor and privilege of Levi, that his priesthood was to be upheld and completed in Christ. All the honor and privilege that there ever was in having the priesthood of his tribe, arose from the relation of that priesthood to Christ, the glorious things which he should accomplish by the sacrifice of himself, and the eternal bene. fits he should procure. Therefore this is properly mentioned in the blessing uttered by Moses with respect to this tribe. The priesthood was not a vain thing, but of unspeakable value, as it stood in relation to the priesthood of Christ, and was to be brought to its infinitely glorious and interesting effect in him. It was by the Urim and the Thummim that the high priest was especially furnished to make intercession for the people, and to reveal the mind and will of God to them. The Urim and Thummin had their principal importance, as they were typical, and represented the perfection, and merit, the light, and glory, there are in Christ.

2 SAM. XV....Absalom seems to have been a type of antichrist. He was the son of David ; as the man of sin was orige inally a Christian bishop, one of the ministers of the gospel, who in a peculiar manner are Christ's sons. Absalom was David's son by Maacah, daughter of the king of Geshur, the only wife that he had that was a Gentile. So Popery is a mixture of Christianity with Heathenism. Absalom was the son of a Heathen mother, or one that had been a Ileathen. So the Papistical church is the daughter of old Heathen Rome. Absalom usurped his father's authority over his kingdom, his city Jerusalem, and over his house. So the pope usurps the authority of Christ, sets himself up to be king in his kingdom, and takes possession of the church, the true spiritual Jerusalem, sitting in the temple of God, shewing himself that he is God. Absalom was a person of great beau.

Vol. VI.

ty, and was admired, and praised by the people for his beauty, So it has been with the pope. Whereas Christ appeared in a mean and low condition, without any external splendor, and when the people saw him, there was no beauty in him where fore they should desire him; antichrist appears in great ex. ternal pomp and glory, decked with gold and silver and precious stones, fine linen and scarlet, which all the world has admired and wondered after, saying, Who is like unto the beast? Absalom cloaked his rebellion and usurpation with a pretence of religion. Like antichrist, he said to his father, chap. xv, ver. 7, 8, “Let me go and pay my vow which I bave vowed," &c. Absalom drove David, and those that ad. hered to him, out of Jerusalem. So antichrist casts out of the church all the true, and faithful followers of Christ. Da. vid went away into the wilderness, and all his faithful subjects went with him, wherever he went. Which is agreeable to wlat is represented to be the spirit and practice of the true followers of Christ in the time of antichrist, Rev. xix. 4. « These are they which follow the Lamb whithersoever he goeth."

i Kings xix. 19, 20....So he departed thence and found Elisha,” &c. · The truth with respect to what is related in these verses probably was thus. Elijah was directed by the Spirit of God to cast his manile upon Elisha. But Elijah had not the design of God fully made known to him ; supposing it to be intended as a sign that Elisha should be prophet after him, agreeable to what God had said to him at Mount Sinai. But God had a farther meaning in it, which was intimated by his Spirit, which went with Elijah's mantle as it passed over 10 Elisha ; viz. that he should immediately forsake all, and devote himself to the performance of the business of a prophet. Elisha, supposing that Elijah had this design of God mare known to him, and had been directed to cast his mantle on him, with this view, has at first some reluctance, and desires of Elijah that, by his prayers, he would obtain leave of God for him to go first and kiss his father and mother. Elijah, surprised at this request, as was natural, supposing him thus ignorant, says, Go back; for what have I done that should

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