Obseruations vpon the first ten fathers. By H. Broughton Broughton, Hugh, 1549-1612. 1612 Approx. 38 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A16992 STC 3874 ESTC S114816 99850039 99850039 15222 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16992) Transcribed from: (Early English Books Online ; image set 15222) Images scanned from microfilm: (Early English books, 1475-1640 ; 656:18) Obseruations vpon the first ten fathers. By H. Broughton Broughton, Hugh, 1549-1612. [2], 20, [2] p. By W. White dwelling in Cow-lane, Imprinted at London : 1612. Running title reads: Of the first ten fathers. "The first ten fathers": Adam - Noah.--STC. Some print faded. Reproduction of the original in Emmanuel College (University of Cambridge). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Patriarchs (Bible) -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Aptara Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Obseruations Vpon The first ten FATHERS . By H. BROVGHTON . Imprinted at London by W. White dwelling in Cow-lane . 1612. OBSERVATIONS Vpon Adam , Seth , Enosh , Kenan , Mahalaleel , Iared , Enoch , Methuselah , Lamech , Noah : the first ten Fathers . 1. Chro. 1. 1 IN that all men which haue beene since the Hood , come of those tenne Patriarches , all may be counted faultie , that regarde not the Historie of such their owne and most noble Ancestors : all faythfull Christians ; all recorded thrise in the Writ of trueth for their age . Gen. 5. and 6. And all recorded in three Bookes for their line . Gen. 3. 1. Chr. 1. Luk. 3. 2 Seeing Iewes and Gentiles both agree , that CHRIST is the glory of all men ; all should thinke that the Holy spirit would not begin his Line , to leaue it afterwarde vnperfect ( as the wicked Iewes now know it not ) but would continue it through vnto himselfe ; as in S. Luke it is chayned from Ely Maries father , vp to Zorobabel , Nathan , Dauid , Adam . 3 While these men liued in the world , there was but one Tongue , that in which Adam spake , and was fit to argue his Angel-like witte ; which the same , the holy Spirit vsed in all the Bookes of the old Testament , and hath not left it in any other Writer extant ; but hath ended it with the old Testament . Their Language so wittie and so sanctified , should be knowen of all their ( not bastardly ) race , what worthinesse it hath , In some generalitie . 4 That Adams Tongue was the same which Moses vsed , the Notations doe shew in Adams wordes : Hee calleth her which was taken out of his side , Isha ; ( in the morning presently vpon her creation ) because she was taken from Ish . That Language helde vnto * Malachy : Ish for Man , Isha for Owman , or Of man. 5 The same appeareth in the name which he giueth to the woman in the euening of the same day , vpon the promise of Life ; Eua or Ch-Eua , Life : from a tearme of lyuing , Chaya , flowing out of the same spring . 6 Eua declareth the same Tongue to be her Tongue : For she nameth her first sonne Kain , Possession ; from the verbe Kanah to possesse : shewing that to be the reason of his name , because she possest a Sonne by the Eternall . 7 The other names , Adam , Earthie , of Adama Earth . Habel , Vanitie , are plaine of them selues , and often touched in glaunces ; as Col Habel , Col Adam ; the whole that commeth of Adam , is wholly Vanitie . Psa . 39. 6. And all Adam , Man is Habel . Psal . 39. 11. And , truely the sonnes of Adam are Vanitie . Psal . 6. 2. 11. Adam is like to Habel , Man to Vanitie . Wee may not thinke it a small matter , when the matter is so often handled by the spirit of all Wisedome perfect , that hath nothing superfluous . Thus we may finde the ●●●guage of our first Parents , what it was ● and moreouer how it was most fit for perfect Wisedome ; and how the first persons conteine all mans estate . Adam the earthy man , what possession ( Kynian ) soeuer he gate ; all is ( Habel ) vanitie . The Man ( Chaya ) liueth by the promise in CHRIST . The words of Rabbi Bochai touching Kain and Habel , are in mine opinion worthy citing : and the enemies owne testimonie for a trueth , should be not the worst . Thus Bochai sayth . In a wittie sense Kain & Habel conteyne in their names aduertisementes , & close glaunses for matter of true continuance , and corruption ▪ Kain , betokeneth Possession in this world : & Habel betokeneth one humbled in minde , and holding such possession vayne . Such was his offering , Sheepe kinde ; the gentlest of all lyuing beastes : and therefore the fauour of God folowed him . And the offering of Kain was of the fruict of the Earth , as he loued the possession of this worlde , and the seruice of the body ( which yet can haue no continuance ) and followed after body lustes : Therfore the blessed God fauoured him not . This the Rabbin speaketh , glauncing at their names . Diuiner matter from their persones & doing , we are taught : That Kain was of the Serpent , and hated his brother , because of good workes . Also iust Habels slaughter , the first that dyed , was an effectuall proofe , that for beng iust , the best should die : as our Lord telleth the Iewes how Habels blood shou●● be required at them , murhterers of him . And the faythles Hebrew Docters are at their wits ende , as touching what Gods counsell was , in that good Habel should so be kilde . The Apostles compare them with Cain ; Habel with Christ , suffering for goodnes . But my degression , drawing vnto the ten Fathers to collateral men , may not be long ; I will go to the right lyne . 1 Seth commeteh Adams heyre . His name in Adam tongue and ours , falleth a like ; Set , or setled sure . Eue named him Seth , because God hath Set mee an other-gates Seede in stead of Habel , for Kain slue him , and prooued his dayes to be Habel , Vanuie . Gen. 3. 25. Adam approoued the same name , as knowing that hee should be the sure-setled , when all other Familyes should ende by the Flood . 2 Therefore Balaam speaketh , that all the Sonnes of Seth , that is , all Nations ( all come of him ) sh●lbe vnwalled by Christ ; and taught by doctrine or experience , that all their strength is nothing Num. 24. 3 It is a good meditation to thinke of Adam , Habel , and Seth ; how the Scripture conferreth all three with our Lordes cases : Adam the earthy , with the heauenly : Habels blood , with our Sauiours : and Seths families , with his conquestes . 4 Adam and Eue both agreeing for the name Seth , gaue a doble witnessed warning to the world , that as Kain was cursed , so other families ioyning with his , should feele in the Flood , the curse of all the earth , that they should better regard Seths right line . 5 The Scripture telleth in Seth onely in plaine sort , that after Adams image and likenesse he was borne , because hee was the fittest to shew what all Adams ●ace was , beeing the first in the line continued still : and as hee was , so must all be . 6 The Iewes commonly * peruert the meaning of the tearmes : The Image and likenes of Adam . Thus Abrabbaneel expoundeth it . pag. 39. Because Adam was excellent in his likenesse and Image intellectiue , God like ; Seth came foorth like vnto him in that image and likenesse which God made in him : For he was a wise sonne , & in his wisedome and vnderstanding , hee was like his Father ; which was wiser then all men , being the frame of the handes of God. And hereupon it is sayd ; And hee beg●t according to his owne likenesse , according to his owne image : That is , hee begot a Sonne which should issue in the likenesse and wi●te of Adam : the wit●e , and of knowledge ; and therefore his name was called Seth , by a tearme of stablishment and setling : because he saw by his Wisedome , that his seede should be setled in the world . And therefore it was not spoken so of Kain or Habel , because they were not after the likenesse of Adam , and should not haue continuance in the World , but their end should faile . This doctrine is badde . Euery man is borne the Foale of a wild Asse , and conceaued in sinne , and dead in sinne , and a child of wrath naturally . Kain , Habel , and Seth , were all three borne after the image of the earthly : Kain continued therein ; Habel and Seth were borne againe . The mention of naturall corruption , or Adams image and likenesse in Kain or Habel , had not touched vs so much as in our owne Father : So the name of Seth is frowardly applyed by him to Adam likenesse ; for all Adams , is all Habel : His continuance and setled state was by Gods fauour , not by his witte or wisedome . His other Families prooued that . 7 Against the Iewes * common errour , our Lord teacheth Nicode●●s , that the Sonnes of Seth , and all of Adam , must be borne from abone , or they enter not into the kingdome of Heauen : and so much● ●oses meant , to tell of Adams corrupt image in Seths birth ; not of that which he first had , and lost . 8 Enosh is next Seth , his Sonne , much to be considered . The letters of his name in the appellatiue , signifie Sorrowfull , Grieuous , and the like ; and that very often in Scripture . Moses giueth closely a reason of Seths counsell at the naming of him so , saying : Azhuchal , Then sprang Corruption , touching the calling vpon the name of God. 9 Men not acquainted very much with Scripture , would maruell why any would cite the Text so , seeing it is commonly translated thus ; Then men began to call vpon the name of the Lord. So Moses may be translated ; AZ huchal , Then was a Beginning . The Greeke draweth neare vnto that . The Latine translation called S. Ieromes , followeth that , and many others . 10 This poynt cannot be well weighed , without iudgement of a rule generall through Moses and the Prophets , and the later Iewes their translaters from Adams tongue into Greeke , how all these hide their minde , when matters come to be spoken of , which to prophane men would seeme strange . Moses neuer nameth life eternall in the plaine and vsuall phrase , but by strong consequentes ; as how the Lord is the God of Abraham , Isaak , & Iacob ; and not of the dead , but of the liuing : whereby they must be holden to liue . So Life in his Law , signifieth often Life eternall : and Death , Death eternall . So by this place , Deut. 32. 39. I kill , and I make aliue ; Aben Ezra noteth , that Death , and life after it , is closely taught . And this reason is rendred of many Rabbines , why Moses neuer nameth Life eternall , though all his doctrine tendeth thyther ; euen because the world then all prophane , which skant heard of one God , and hardly beleeued the Creation , was to be allured by open and plaine thinges , first vnto the worship of the one God : and that being done for Earthly blessinges , they might afterwardes be drawen easily vnto the Eternall : Vnto which , if directly they were called , the strangenesse would make them reiect all . So , Moses hideth his minde in the Paradox of Adams present fall , with manifold turnings of the Narration : and likewise of the ages of Iapheth and Sem , Haran and Abraham : and with doubtfull tearmes for the Peregrination of the Children of Israel , as though they had been 430. yeares in Egypt : But he had relation to Abrahams Peregrination and Promise of Christ : which the estranged could not conceiue . From disputing whereof , he minded to bridle men vnskilfull , by doubtfull speaches ; yet giueth rules thyther , to vnderstand him * rightly . So heere , the tearme Huchal may be taken for a Beginnig , or for Corruption : But the matter telleth , that God was called vpon long before that , in the first Sabbath ; and therefore , Beginning could not be then : wherefore , Corruption must be meant there , by Huchal . So Dauid Kymchi the King of Grammarians , doth take it in his Rootes , for Corruption . So in Breshith Rabba , the fallinges away from God , are reckoned in the dayes of Enosh , of the Deluge , and of Babel . The Zoar , and others , the most of Iudahs name , hold the same : Arias Montanus hath both . The Greek-Hebrewes knowing why Moses hid his minde , they turned it fit for Heathen , Then men hoped to call vpon Gods name . All who incline that way , haue great defence by Grammer , and much authority ; some of Hebrewes , more of others . But the matter will require Corruption ; not a Beginning of Religion , to be meant there : As in the speach continuing the Narration ( after the Catalogue of the Fathers ) it is manifest ; how the Sonnes of God , saw the Daughters of Adams Sonnes , and so chose Wiues of a strange God : Otherwise , Moses telleth not when apostacie from Religion should fall . 11 If at Enosh birth , men began to call vpon God ; Seth vpon that occasion , would not euer haue named his sonne Sorrowfull Enosh ; nor Moses haue ioyned presently thereupon ( after naming the Fathers ) the falling away . The Prophets likewise name Life . My digression would be too long , if I tooke examples of the like concealing the minde , from the Prophets , and from the Greeke translaters . I will now proceed vnto the next . 12 Kenan is hee : Konen , To Lament , might be the roote , for his name . Twise speaking of one thing is vsuall , for vehemencie ; as in Dan. 5. Mene , Mene : So these two names , Sorrow , and Lamentation , teach , that they lamented the sorrowes of their Workes , and of the Earth , which God hath cursed . 13 Ma-hahal-El , a prayser of God ; teacheth what comfort ought to be in sorrow ; the seeking of Gods prayse , and glory for the world to come . An other Notation , Mahal-Le-El , God bringeth a Confusion ( by water , ) is well agreeable to the Argument . So , thy Wine , is Mahul , Confused ( with water . ) That is fittest for the continuall threatning of the Flood ; to shew the curse vpon the Flood . So that this name comprehendeth the drift of all the Scripture . 14 Iared , is in the playnnesse ( casting away no letter ) Descending : as betokening a downefall in the behauiour of men , without hope of goodnesse to any bettering . Such as deriue this name from Radah , to Rule , go twise further then they neede : The Argument calleth for no such matter ; and , that Etymologie should first be admitted , which hath best agreement in the Letters , when nothing for the matter disagreeth ; and not any farre off sought out , when one at home is fit onely . 15 Enoch signifieth , Dedicated , Appoynted vnto . If Kain had called him so , the name had been of no praise ; but as in one appoynted for the wicked world ; now it is the best as in one Consecrated vnto God. Hee is in number , the seuenth ( as any may reckon ) from Adam : and also , as the Holy ghost noteth , for an higher purpose . The prouidence of God may be sweetly considered , in continuall calling of vs to consider the Sabbath , by his disposing of great matter gracious most often by seauens . So Moses was from Abraham , the seuenth . The time of his life is wonderfull , matching in yeares the dayes of the Sunnes yere . 365. A matter most pleasaut to teach , what recompence commeth by walking with God. If his assumption had not been recorded ; yet the number of his yeares would haue caused celestiall admiration , what kind of man he should be . Hee walking with God , was doublesse a most zealous Preacher of righteousnesse , and told of the Flood to come . S. Iude eloquently frameth an Oration for him , by the matter , as Oratours may lawfully doe : thus it standeth , Iude 14. Behold , the Lord commeth with his holy thousandes , to execute iudgement against all men , and to reproue all the wicked of them , for all their workes which they haue committed ; and for all their hard words which wicked sinners spake against him . This is a most sweete Oration , framed from Moses , for this our holy Father . In the Flood God shewed iudgement : and as on Sinai hee came with thousandes of his Holy-ones ; so doubtlesse at the Deluge , against men that cast oft , and scorned trueth of Religion , and holy Patriarchs admonitions , and liued wallowing in all badnesse . Also , the tearme Behold , may haue a close glaunce at the notation of Methuselah : Then first , Enoch walked with God , as a Prophet and holy Teacher . 16 Meth , He dying , V , then Shelah , He ( God ) sendeth : ; what ? the matter spoken of , iudgement vpon the wicked . The Scripture is full of close glaunses : And well might Enoch name his Sonne so , as Iared gaue him a name fitted to his euent . While Methuselah liued , the Flood came not ; few dayes after his death it came , when he had skant begun his last yeare of 969. For memory of the phrase , the Iewes say , that he lay vpon the Arke : For , being iust , he perished not ; onely eight were in the Arke ; and he could not haue his full yeares 187. to Lameches birth , & 182. thence to Noahs , & his 600. compleat , but as vpon the Arke . This is the meaning of their fable , the shewing how his age reached into the Flood . And I thinke that the mockers which S. Peter speaketh of , skoffed the prophecie conteined vnder his name , when they said , Where is the appearance of his comming ? For since the Fathers dyed , the world continueth in the same state . Now the Fathers all , and his Sonne , dyed before the Flood : and for the sadnesse of that , hee gaue to his Sonne the name Lamech . 17 La-Mech , of Mach , Striking . Tubalcayns father , that would kill a man in his wounde , had the same name , as a Striker : but this man was stroken with all calamities : Hee saw Adam turned to dust , Seth set in his rest , Enosh taken with sorrowes of death , Kenan lamented by mourners in the streete , Mahalaleel depart thyther where Angels prayse God , Iared descend to the low partes of the earth , Enoch taken vp ; and knew that he should die before his Father , when he named Noah , the Comforter . Whereas seeing his Father liued vnto the Flood , without propheticall knowledge , that he should die before his Father , hee , not Noah , should haue been thought the Comforter . And the saddest Oration that could proceed from a broken heart , is that which hee maketh at Noahs birth , saying : This is hee that shall comfort vs , concerning our workes , and concerning the sorrowes of our handes , and concerning the earth which GOD hath cursed . So Lamech giueth sadnesse ; as his Sonne , a remedie to sorrow . 18 Noah , the tenth , hath his name arguing that Lamech spake Hebrew ; as Moses in the Notation , Noah and Naham . Great matters are to be considered in him : Hee was long a single man. When hee was 480. the spirit of Christ , not recorded euer since the first day of man , to haue spoken to any ( sauing to the cursed Kain , ) neuer to any for effectuall Saluation , speaketh to Noah . Therefore S. Peter talking of Christ his Diuinitie , had not an auncienter open record since the speach to Adam , to talke of , for Christ his open full speach speaking vnto men , though the other nine were illuminated with propheticall knowledge . Noah is 500. before he was a Father , or maried ; as we may gather : That argueth his great feare of Gods iudgementes ; farre vnlike his sonnes now adayes , giuen as Horses , to all voluptuousnesse , and not caring for their owne most certaine destruction . Twentie yeares before hee was maried , hee had a warrant , that his house should not perish . His breathren and sisters yet would not take that warning , for all that Lamech and Methuselah both could doe , beholders of the Arke , and witnesses doubtlesse of the wtath no come . Lamech lyued not out the whole to 120. yeares , as Methuselah ; but dying before his Father , gaue a further warning , that he spake as a Prophet , touching the Flood . The three witnesses , were a full condemnation of the wicked world . The further Stories of Noah , may better be fetched from the fountaine of Genesis , then abridged by any mans wit. This much I thought good to speake seuerally of these ten Fathers : some thinges common to them all , may well heere be ioyned ; as their Religion , & long life : and neare the same , commeth the comparision of their ages togeather . Their Religion was perfect and sinceere . They knew the Creator to be * one GOD ; and that the Sonne should bruse Satans power ; and that the Spirit was a person coequall and coeternall . All that Moses recordeth for vs , touching those times , wee may know that they knew , by the speaches vttered in Iob before the Law : Eliphaz , Zohar , Bildad , and Elthu , spake no otherwise then the Fathers : * For they spake soundly of all Religion ; whereby wee may be sure , that the first , came not short of them , in knowledge . Adam knew the natures of all thinges , the creation of the visible thinges , and the vnuisible ; the fall of Angels , and their eternall condemnation : the corruption of mankind , being the seed of the Serpent , and a generation of Vipers . And as Moses telleth , that Elohim sayd ; Let Vs make man : So hee knew that , and why Elohim was a forme plurall , for GOD. It were grosse to thinke that the Cabalistes ( which expound Elo him , El-hem , They be one God , in Bachai vpon Gen. 1. ) should know more then Adam , for names . And the Hebrews vpon Middras Tillim , bring in God talking with Adam as he gaue names , & asking ; What is my name ? To whom Adam sayd : Thou art Elohim , and Iehouah . Whether God by expressed word named himselfe Iehouah and Elohim , or gaue Adam wisedome so to doe ; we see that the names were knowen from the beginning : For the Serpent nameth Elohim to Euah , and turneth presently the forme plurall vnto Gods prophanely , saying : Yee shal be like vnto Gods , that know good and euill . Which pluralitie , Adam and Euah referred to the holy Trinitie . There the Greekes in the Serpents word Elohim , the second time translate very learnedly , Gods. And so doe the Talmudistes hold it meant , in Masseceth Sopherim , Perk. 4. And we may be sure , that Adam and Euah were not ignorant of Satans thoughts , when by experience they found him out . Now when Euah bare a Sonne , she spake voyde of all doubt , to the Vnitie , I haue possessed a Sonne by Iehouah , by the one Eternall : yet we may be sure that she remembred the speach of the Trinitie , Adam wil be like to one of VS now . The late Iews haue Satans darknesse , which will haue that tearme VS , to be spoken of Angels . The Angels were not yet spoken of in all Moses style , and therefore they could not be meant by any of his tearmes ; but as Elohim was vsed for the Creator onely , so common natiue logique would stretch it no further there : and VS the plurall , to be as Boreica , Thy Creators in Eccle. 12. 1. a misticall speach , marked and cited euen of Rabbi Bochai the Iew : a witnesse strong against his owne side . Moreouer , as Moses knew a difference in signification betwixt Elohim the tearme of Might , and Iehouah named of Beeing simply by him selfe , and giuing a Beeing to all his workes and wordes ; and therefore neuer vseth the tearme Iehouah , before the Creation had his full beeing , Gen. 2. 4 : So wet may be sure , that Adam and Euah knew the difference betwixt Iehouah and Elohim . The Serpent nameth not Iehouah , but onely Elohim , as a name of bare Might , and the forme whereof her might peruert to Gods : Hee trembled to consider the eternall trueth , constant to giue performance of Mercie and Wrath , noted by the tearme Iehouah Now , whereas in Sems time , EL was Gods name ; it is all one as Elohim , Mightie : onely a forme singular . And this seemeth to be the reason , that Satan had corrupted the world to vnderstand Gods by the tearme Elohim ; as in Nachors religion , Elohim is Gods in Labans wordes : Therefore Sem might vse EL , Almightie , in the frame singular . Abraham first nameth God Adonai ; that is , My Pillers ; with a misticall note of the trinitie . Adam , who knew not vpon what Pillers the Earth could be fastened in the middest of the liquid Ayre and Water , but by Gods power , knew him to be Adonai , though occasion was not offered to vse the word , vntill God and his prouidence became vnknowen , and denied almost of all the world . IAH , an abridgement of Iehouah , vsed first in tearme by Moses , Exod. 15. substaunce could not be vnknowen to Adam , though in later times more names to expresse Gods nature were seene needfull by the eternall Spirit . The Vnitie and Trinitie being thus knowen to Adam , hee would deliuer it ouer equally to his Sonnes , to Methusela and Lamech . Now for the Redemption : Hee confessed that hee was naked , and was afraide ; hid himselfe , as needing one to bring him into fauour : and knew that hee who should ouercome Satan , being in mans nature , was to die , as all of Adam : and must recouer himselfe from death , and must reuiue Adam , and must restore all , fallen once to corruption : and know that none but God , could doe this much : And this hee beleeued , and therevpon named the Woman Life . And for the most vnlikely part , of death , hee had Sacrifice to seale assurance of that ; and requiring an open profession of that euery Sabbath , that day being ordeyned for that vse : Whereby wee must needes know , that when that was performed , which in that day was represented , the day must be altered . And as the Skinnes of the Beastes couered his body ; so the Carkases burnt , represented whose Death should couer his Soule with Iustice , taking away the giltinesse of sinne . Moses was to speake short or these matters , that the prophane should not trouble them selues with that , which they would neuer beleeue . Doubtlesse Adam knew that the most Holy should annoynt the Humanitie , with the dwelling of the Godhead in it , and sanctifie himselfe for Adam and his faythfull Sonnes ; and must be called by the name fittest Messiah : And hee that knew the whose course of Nature , could not but know , that the liquor of Spices was the fittest to represent Deuine thinges by an Oyntment made of it . And seeing it was most needfull that hee should be a great Prophet , wee may say well with the Iewes ; that hee saw the lot of his Sonnes through all ages : And God would hide nothing good for the Vineyard ; nor would doe any thing , but hee would reueale it to his Prophets . And although hee liued not to see Henoch taken vp , hee might well know it ; and Iared might vse his counsell in giuing Heno●h the name Consecrated , or , Dedicated to God. And as Noah in his three Sonnes names conteined their Storie for Religion , in Deuine Sem : in Iapheth , that the new Testament should be written in Greeke , as the Iewes well gather in Thal. Ierusalemi , in Megilah , by the alusion Iapheth , and Iapheth will perswade : So , Hotte Countries dwelling , by Chams house , by his name Hotte . And as Noah saw their whole state ; so no doubt Adam did as well as hee : and they all beheld the dayes of Christ , and knew that hee should redeeme them on Mount Sion . And Rambam recordeth that , which no reason can denie , how the Iewes euer held by tradition , that Adam , Habel , and Kain , offered where Abraham offered Isaac , where both Temples were built : on which Mountaine our Lord taught , and on that also he died . All that , Moses figured at large : and that the new Testament openeth in substaunee they knew . And seeing they be our Fathers , and Mirrours of Wisedome in their names , fayth , feare of God , and yeares ; wee should in our meditation bring backe the Ghospell vnto them , as they foresaw it , and forbade to say , Who can goe vp to Heauen to bring Christ downe ? or who can goe into the deepe of the Earth , to bring Christ from the dead ? But they knew ( as I touched both , in the Incarnation ) that the Sauiour in Hebrew Ioshuang , in Greeke Iesus , was God dwelling in Christ : and iust Habel shewed his death , and Henoch his ascension . And in these few poyntes , Deuinitie standeth ; in the Trinitie , and Redemption : that all iust went hence vp to ioy at Gods Throne . All this the Heathen heard of , and the Scribes held it sure : But , that God was to dwell in Christ ; and that hee should by death ouer-him that had the power of death , they despised to hold that in knowledge , bending their mindes to earthly benefites . These meditations I hold profitable for all , who by studie will of them selues multiply them : and a Child knowing these Stories , shall passe Aristotle in sound Wisedome , to feare God , till the Body returne to the earth , and the Soule to God that gaue it : To whom with the Sonne , and Holy spirit , be all prayse , honour , & glory , both now and henceforth for euermore . Amen . For conference of ages , I thought good to place heere , the Table printed in the Concent : where euery Patriarches yeares be set vnderneath him , at what age he is a father , or dieth ; and with how many others he liued , and how long . Meditations herein , will bring great knowledge , comfort , and delight . ADAM falleth before the woman is called EVE . And CHRIST is promised a destroyer of the Deuils workes . Sacrifice is a seale of iustice , giuen by Fayth . ADAM . his yeares . 130 Seth borne . Gen. 5. 3. 235 105 Enos borne . Gen. 5. 6. By Enos birth , religion is sorrowfully corrupted , through mariages with Gains house . The faythfull are called the children of God. Ioh. 1 12. 325 195 90 Kenan borne . Gen. 5. 9. 395 265 160 70 Mahalaleel borne . Gen. 5. 460 330 225 135 65 Iared borne . Gen. 5. 622 492 387 297 227 162 Henoch borne . Gen. 5. the seueuth frō Adam . Iude. 687 557 452 362 292 227 65 Mathuselah borne . Gen. 5. 21. 874 744 639 549. 479 414 252 187 Lamech borne Gen. 5. 25. 930 800 695 605 535 470 308 243 56 Adam dieth . Gen. 5. 5. 987 857 752 662 592 527 365 300 113 Henoch is taken avvay . Gen 5. 1042 912 807 717 647 582   355 168 Seth dieth . Gen. 5. 8. 1056   821 731 661 596   369 182 Noah B. Gë. 5. 29 the 10. frō Adam . 1140   905 815 745 680   453 266 84 Enos dieth . Gen. 5. 14. 1235     910 840 775   548 361 179 Kenan dieth . Gen. 5. 14. 1290       895 830   603 416 234 Mahalaleel dieth . Gen. 5. 17. 1422         962   735 548 366 Iared dieth . Gen. 5 20. 1536 The patience of God Abode 120. yeres , in which the spirit of Christ preached while the Arke was in making , to the spirites now in prison . 1. Pet. 3. 19. 849 662 480 CXX . yeeres begin . Gen. 6. 1556 869 682 500 20 Iapheth borne . Gen. 5. 32. 1558 871 684 502 22 2 Sem borne . 1651 964 777 595 115 95 93 Lamech dith . 1656 Mathuselah dyeth . Gen. 5. 27. 969   600 120 100 98 The Flood . FINIS . Notes, typically marginal, from the original text Notes for div A16992-e70 What Tongue Adam & Eue palce . * In Malachies age the old Testament ended , and authenticall Ebrew . The h●d Apocrypha is not in that tongue , nor penned by the holy spirit . A digression to Habel and Kayn . * Some Iewe● of malice studie to perue●● all Christians doctrine : as this man , Abrabbaneel , or , Barbinel , a Rabbine of great paines and witte , bu● not of grace : and only to b● folowed whe● he clearely is on our side . Without then our age can not fear● 〈…〉 thinges : and much they 〈…〉 the vnacquainted with them . * Yet in all other of Seth , they held the nature of all men , corrupt . But that point was very needfull to be cleared to the full . Tremellius , Tum caeptum est profana●i in inuocando nomine Jehouae . Gen. 4. 26. A digression for a matter of some difficultie . Life eternall plainly meant , but neuer named in Moses : and why ? Gen. 11. Galat. 3. 17. * As in Exod. 6. 18. shewing that his grandfather , who was of their number who came into Egypt , ivued 133. yeares , his sonne Amram 137. Moses 80 there : all 350. * Gen. ver . 1 , 3. * For they had not the Law to reach them , but were taught from the fathers , as they had bin . Conclusion .