21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.

Jubal gave his mind to music, and was perhaps the inventor of musical instruments, and became famous for that. When Jabal had set people in a way to be rich, Jubal put them in a way to be merry. Those that spend their days in wealth, will not be without the timbrel and harp. Job xxi. 12, 13.

22 And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron: and the sister of Tubalcain was Naamah.

Tubal-cain was the instructor, or, as the margin reads it, the whetter, (for instruction that will be to any purpose, must be like whetting the same truths over and over again, on this side, on that side, Deut. vi. 7,) of every artificer; that is, he put men on to, and gave them directions in, working in brass and iron. Not but that the art was known before, else where had they instruments for husbandry? but he improved it.

Thus we see, 1. What were the things that this

wicked race of cursed Cain set their hearts upon, and employed their heads and hands about; viz. the things of the world; how to be rich, and how to be mighty, and how to be merry. There was nothing of God, of his fear, or of his service, among them. Present things filled them. Here's a father of shepherds, and a father of musicians, but no father of the faithful. Here's one to teach the working of brass and iron, but none to teach the good knowledge of the Lord. Job xxi. 10, 12, 14, 15.

2. That though they were a cursed generation, yet they did enjoy outward blessings; aye, and inward accomplishments too; ingenuity and skill. God, though indeed he was not their God, taught them discretion. Isa. xxviii. 26. The subtilty of the serpent and the simplicity of the dove do not always go together. Matt. x. 16.

23 And Lamech said unto his wives, Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man to my wounding, and a young man to my hurt:

24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

Partly because of the various readings which the original will bear, and partly because we are so much in the dark concerning Lamech, what he was, and what he did, the speech itself coming in so abruptly, carries in it much difficulty; and it is not easy to pitch upon any sense of it which we can confidently call a true one.

1. Some look upon it as a good speech, meaning either, (1.) If I should slay a man, one or other, or a young man, it would be to my wounding,-it would be to my hurt; God would take vengeance on me more severely than he did on Cain: I must not expect to be spared as he was, having such a warning before me as he had not. Or, (2.) I have slain a man, to the wounding of my conscience,-a young man, to the hurt of my soul; and if God was so severe with Cain as to take vengeance on him sevenfold, he will be more severe with me, and take vengeance on me seventy-sevenfold, for sinning against such fair warning.

2. It should seem rather that Lamech's wives, observing the fierceness of his spirit, and how cruel and oppressive he was, did withdraw from him, for fear perhaps lest he should be destroyed, and they should perish with him; and that, to take off this fear of theirs, he calls to them, "Suppose I have slain a man, or a young man, it is to my own wounding,

to my own hurt, and not to yours: why need you be concerned?" The margin reads it, I would slay a man in my wound; that is, be not afraid for me; though I have wronged and oppressed many, yet if any one thinks to be revenged on me, and goes about to wound or hurt me, I will defend myself and you too. And, taking it either way, the last clause, (if Cain shall be avenged sevenfold, surely Lamech seventy and sevenfold,) comes all to one. Never fear that

any body will kill me; for though I have slain a man, yet I have not slain my brother, as Cain did. And if God would take vengeance upon him that should kill Cain, much more will God take vengeance upon him that kills me, who have not been so bad as Cain.

Now this is all we have recorded in the book of God concerning Cain's posterity, till we have them all cut off in the universal deluge.

25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

Seth's name was given him by his mother prophetically. It signifies one put, placed, or established; noting the continuance of Seth himself, that he should not apostatize from the church as Cain did;

and also the continuance of his posterity to the end of time. From Seth the church was to come; nay, from him the Messiah was to come.

Instead of Abel. Sometimes when God takes away one mercy, one comfort from his people, he gives them another instead of it. A Seth is given instead of an Abel taken.

26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord.

Enos signifies miserable, or wretched. 'Tis a word in the Hebrew language which signifies man in general. Man by nature, in innocency, was but Adam, red earth,-which at the worst speaks but his meanness; but by the fall he became Enosh, sickly, -which bespeaks his misery. Enos perhaps had his name from the more than ordinary wickedness and wretchedness of that generation.

Then began men to call upon the name of the Lord. The Chaldee paraphrase reads it, then began men to profane the name of the Lord. Worship that had been hitherto kept up, now began to be neglected.

Or, to call upon the name of the Lord may mean to worship God in public assemblies. Hitherto they