Observations Upon The first ten FATHERS. By H. BROUGHTON. Imprinted at London by W. White dwelling in Cow-lane. 1612. OBSERVATIONS Upon Adam, Seth, Enosh, Kenan, Mahalaleel, Iared, Enoch, Methuselah, Lamech, Noah: the first ten Fathers. 1. Chro. 1. 1 IN that all men which have been since the Hood, come of those ten patriarchs, all may be counted faulty, that regard not the History of such their own and most noble Ancestors: all faithful Christians; all recorded thrice in the Writ of truth for their age. Gen. 5. and 6. And all recorded in three Books for their line. Gen. 3. 1. Chr. 1. Luk. 3. 2 Seeing jews and Gentiles both agree, that CHRIST is the glory of all men; all should think that the Holy spirit would not begin his Line, to leave it afterward unperfect (as the wicked jews now know it not) but would continue it through unto himself; as in S. Luke it is chained from Ely Mary's father, up to Zorobabel, Nathan, David, Adam. 3 While these men lived in the world, there was but one Tongue, that in which Adam spoke, What Tongue Adam & Eve place. and was fit to argue his Angellike wit; which the same, the holy Spirit used in all the Books 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 witty and so sanctified, should be known of all their (not bastardly) race, what worthiness it hath, In some generality. 4 That adam's Tongue was the same which Moses used, the Notations do show in Adam's words: He calleth her which was taken out of his side, Isha; (in the morning presently upon her creation) because she was taken from Ish. That Language held unto * In Malachies age the old Testament ended, and authentical Hebrew. The h●d Apocrypha is not in that tongue, nor penned by the holy spirit. Malachy: Ish for Man, Isha for Owman, or Of man. 5 The same appeareth in the name which he giveth to the woman in the evening of the same day, upon the promise of Life; Eva or Ch-Eua, Life: from a term of living, Chaya, flowing out of the same spring. 6 Eva declareth the same Tongue to be her Tongue: For she nameth her first son Kain, Possession; from the verb Kanah to possess: showing that to be the reason of his name, because she possessed a Son by the Eternal. 7 The other names, A digression to Habel and Kayn. Adam, Earthy, of Adama Earth. Habel, Vanity, are plain of themselves, and often touched in glances; as Col Habel, Col Adam; the whole that cometh of Adam, is wholly Vanity. Psa. 39 6. And all Adam, Man is Habel. Psal. 39 11. And, truly the sons of Adam are Vanity. Psal. 6. 2. 11. Adam is like to Habel, Man to Vanity. We may not think it a small matter, when the matter is so often handled by the spirit of all Wisdom perfect, that hath nothing superfluous. Thus we may find the ●●●guage of our first Parents, what it was ● and moreover how it was most fit for perfect Wisdom; and how the first persons contain all man's estate. Adam the earthy man, what possession (Kynian) soever he gate; all is (Habel) vanity. The Man (Chaya) liveth by the promise in CHRIST. The words of Rabbi Bochai touching Kain and Habel, are in mine opinion worthy citing: and the enemies own testimony for a truth, should be not the worst. Thus Bochai saith. In a witty sense Kain & Habel contain in their names advertisements, & close glances for matter of true continuance, and corruption▪ Kain, betokeneth Possession in this world: & Habel betokeneth one humbled in mind, and holding such possession vain. Such was his offering, Sheep kind; the gentlest of all living beasts: and therefore the favour of God followed him. And the offering of Kain was of the fruit of the Earth, as he loved the possession of this world, and the service of the body (which yet can have no continuance) and followed after body lusts: Therefore the blessed God favoured him not. This the Rabbin speaketh, glancing at their names. Diviner matter from their people & doing, we are taught: That Kain was of the Serpent, and hated his brother, because of good works. Also just Abel's slaughter, the first that died, was an effectual proof, that for being just, the best should die: as our Lord telleth the jews how Habels blood shou●● be required at them, murhterers' of him. And the faithless Hebrew Doctors are at their wit's end, as touching what Gods counsel was, in that good Habel should so be killed. The Apostles compare them with Cain; Habel with Christ, suffering for goodness. But my degression, drawing unto the ten Fathers to collateral men, may not be long; I will go to the right line. 1 Seth commeteh Adam's heir. His name in Adam tongue and ours, falleth a like; Set, or settled sure. Eve named him Seth, because God hath Set me an othergates Seed in stead of Habel, for Kain slew him, and proved his days to be Habel, Vanuie. Gen. 3. 25. Adam approved the same name, as knowing that he should be the sure-setled, when all other Families should end by the Flood. 2 Therefore Balaam speaketh, that all the Sons of Seth, that is, all Nations (all come of him) sh●lbe unwalled by Christ; and taught by doctrine or experience, that all their strength is nothing Num. 24. 3 It is a good meditation to think of Adam, Habel, and Seth; how the Scripture conferreth all three with our lords cases: Adam the earthy, with the heavenly: Abel's blood, with our saviours: and Seths families, with his conquests. 4 Adam and Eve both agreeing for the name Seth, gave a double witnessed warning to the world, that as Kain was cursed, so other families joining with his, should feel in the Flood, the curse of all the earth, that they should better regard Seths right line. 5 The Scripture telleth in Seth only in plain sort, that after Adam's image and likeness he was borne, because he was the fittest to show what all Adams ●ace was, being the first in the line continued still: and as he was, so must all be. 6 The jews commonly * Some Iewe● of malice study to perue●● all Christians doctrine: as this man, Abrabbaneel, or, Barbinel, a rabbin of great pains and wit, bu● not of grace: and only to b● followed whe● he clearly is on our side. Without then our age can not fear● 〈…〉 things: and much they 〈…〉 the unacquainted with them. pervert the meaning of the terms: The Image and likeness of Adam. Thus Abrabbaneel expoundeth it. pag. 39 Because Adam was excellent in his likeness and Image intellective, God like; Seth came forth like unto him in that image and likeness which God made in him: For he was a wise son, & in his wisdom and understanding, he was like his Father; which was wiser than all men, being the frame of the hands of God. And hereupon it is said; And he beg●t according to his own likeness, according to his own image: That is, he begot a Son which should issue in the likeness and wi●te of Adam: the wit●e, and of knowledge; and therefore his name was called Seth, by a term of establishment and settling: because he saw by his Wisdom, that his seed should be settled in the world. And therefore it was not spoken so of Kain or Habel, because they were not after the likeness of Adam, and should not have continuance in the World, but their end should fail. This doctrine is bad. Every man is borne the Foal of a wild Ass, and conceived in sin, and dead in sin, 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 again. The mention of natural corruption, or Adam's image and likeness in Kain or Habel, had not touched us so much as in our own Father: So the name of Seth is frowardly applied by him to Adam likeness; for all adam's, is all Habel: His continuance and settled state was by God's favour, not by his wit or wisdom. His other Families proved that. 7 Against the jews * Yet in all other of Seth, they held the nature of all men, corrupt. But that point was very needful to be cleared to the full. common error, our Lord teacheth Nicode●●s, that the Sons of Seth, and all of Adam, must be borne from above, or they enter not into the kingdom of Heaven: and so much● ●oses meant, to tell of Adam's corrupt image in Seths' birth; not of that which he first had, and lost. 8 Enosh is next Seth, his Son, much to be considered. The letters of his name in the appellative, signify Sorrowful, Grievous, and the like; and that very often in Scripture. Moses giveth closely a reason of Seths' counsel at the naming of him so, Tremellius, Tum caeptum est profana●i in invocando nomine Jehovae. saying: Azhuchal, Then sprang Corruption, touching the calling upon the name of God. 9 Men not acquainted very much with Scripture, would marvel why any would cite the Text so, seeing it is commonly translated thus; Gen. 4. 26. Then men began to call upon the name of the Lord. So Moses may be translated; AZ huchal, Then was a Beginning. The Greek draweth near unto that. The Latin translation called S. Ieromes, followeth that, and many others. 10 This point cannot be well weighed, A digression for a matter of some difficulty. without judgement of a rule general through Moses and the Prophets, and the later jews their translator from Adam's tongue into Greek, how all these hide their mind, when matters come to be spoken of, which to profane men would seem strange. Life eternal plainly meant, but never named in Moses: and why? Moses never nameth life eternal in the plain and usual phrase, but by strong consequentes; as how the Lord is the God of Abraham, Isaak, & jacob; and not of the dead, but of the living: whereby they must be holden to live. So Life in his Law, signifieth often Life eternal: and Death, Death eternal. So by this place, Deut. 32. 39 I kill, and I make alive; Aben Ezra noteth, that Death, and life after it, is closely taught. And this reason is rendered of many Rabbins, why Moses never nameth Life eternal, though all his doctrine tendeth thither; even because the world than all profane, which scant heard of one God, and hardly believed the Creation, was to be alured by open and plain things, first unto the worship of the one God: and that being done for Earthly blessings, they might afterwards be drawn easily unto the Eternal: Unto which, if directly they were called, the strangeness would make them reject all. So, Moses hideth his mind in the Paradox of Adam's present fall, with manifold turnings of the Narration: and likewise of the ages of japheth and Sem, Gen. 11. Haran and Abraham: and with doubtful terms for the Peregrination of the Children of Israel, as though they had been 430. years in Egypt: But he had relation to Abraham's Peregrination and Promise of Christ: Galat. 3. 17. which the estranged could not conceive. From disputing whereof, he minded to bridle men unskilful, by doubtful speeches; yet giveth rules thither, to understand him * As in Exod. 6. 18. showing that his grandfather, who was of their number who came into Egypt, ivued 133. years, his son Amram 137. Moses 80 there: all 350. rightly. So here, the term Huchal may be taken for a Beginning, or for Corruption: But the matter telleth, that God was called upon long before that, in the first Sabbath; and therefore, Beginning could not be then: wherefore, Corruption must be meant there, by Huchal. So David Kymchi the King of Grammarians, doth take it in his Roots, for Corruption. So in Breshith Rabath, the fallings away from God, are reckoned in the days of Enosh, of the Deluge, and of Babel. The Zoar, and others, the most of judah's name, hold the same: Arias Montanus hath both. The Greek-Hebrewes knowing why Moses hid his mind, they turned it fit for Heathen, Then men hoped to call upon God's name. All who incline that way, have great defence by Grammar, and much authority; some of Hebrews, more of others. But the matter will require Corruption; not a Beginning of Religion, to be meant there: As in the speech continuing the Narration (after the Catalogue of the Fathers) it is manifest; how the Sons of God, saw the Daughters of Adam's Sons, and so chose Wives of a strange God: Otherwise, Moses telleth not when apostasy from Religion should fall. 11 If at Enosh birth, men began to call upon God; Seth upon that occasion, would not ever have named his son Sorrowful Enosh; nor Moses have joined presently thereupon (after naming the Fathers) the falling away. The Prophets likewise name Life. My digression would be too long, if I took examples of the like concealing the mind, from the Prophets, and from the Greek translator. I will now proceed unto the next. 12 Kenan is he: Konen, To Lament, might be the root, for his name. Twice speaking of one thing is usual, for vehemency; as in Dan. 5. Mene, Mene: So these two names, Sorrow, and Lamentation, teach, that they lamented the sorrows of their Works, and of the Earth, which God hath cursed. 13 Ma-hahal-El, a praiser of God; teacheth what comfort ought to be in sorrow; the seeking of God's praise, 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 continual threatening of the Flood; to show the curse upon the Flood. So that this name comprehendeth the drift of all the Scripture. 14 Iared, is in the plainness (casting away no letter) Descending: as betokening a downfall in the behaviour of men, without hope of goodness to any bettering. Such as derive this name from Radah, to Rule, go twice further than they need: The Argument calleth for no such matter; and, that Etymology should first be admitted, which hath best agreement in the Letters, when nothing for the matter disagreeth; and not any far off sought out, when one at home is fit only. 15 Enoch signifieth, Dedicated, Appointed unto. If Kain had called him so, the name had been of no praise; but as in one appointed for the wicked world; now it is the best as in one Consecrated unto God. He is in number, the seventh (as any may reckon) from Adam: and also, as the Holy ghost noteth, for an higher purpose. The providence of God may be sweetly considered, in continual calling of us to consider the Sabbath, by his disposing of great matter gracious most often by sevens. So Moses was from Abraham, the seventh. The time of his life is wonderful, matching in years the days of the suns year. 365. A matter most pleasaut to teach, what recompense cometh by walking with God. If his assumption had not been recorded; yet the number of his years would have caused celestial admiration, what kind of man he should be. He walking with God, was doubtless a most zealous Preacher of righteousness, and told of the Flood to come. S. Jude eloquently frameth an Oration for him, by the matter, as Orators may lawfully do: thus it standeth, Jude 14. Behold, the Lord cometh with his holy thousands, to execute judgement against all men, and to reprove all the wicked of them, for all their works which they have committed; and for all their hard words which wicked sinners spoke against him. This is a most sweet Oration, framed from Moses, for this our holy Father. In the Flood God showed judgement: and as on Sinai he came with thousands of his Holyones; so doubtless at the Deluge, against men that cast oft, and scorned truth of Religion, and holy Patriarches admonitions, and lived wallowing in all badness. Also, the term Behold, may have a close glance 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, judgement upon the wicked. The Scripture is full of close glances: And well might Enoch name his Son so, as Iared gave him a name fitted to his event. While Methuselah lived, the Flood came not; few days after his death it came, when he had scant begun his last year of 969. For memory of the phrase, the jews say, that he lay upon the Ark: For, being just, he perished not; only eight were in the Ark; and he could not have his full years 187. to Lameches' birth, & 182. thence to Noah's, & his 600. complete, but as upon the Ark. This is the meaning of their fable, the showing how his age reached into the Flood. And I think that the mockers which S. Peter speaketh of, skoffed the prophecy contained under his name, when they said, Where is the appearance of his coming? For since the Fathers died, the world continueth in the same state. Now the Fathers all, and his Son, died before the Flood: and for the sadness of that, he gave to his Son the name Lamech. 17 Lamech, of Mach, Striking. Tubalcayns father, that would kill a man in his wound, had the same name, as a Striker: but this man was strooken with all calamities: He saw Adam turned to dust, Seth set in his rest, Enosh taken with sorrows of death, Kenan lamented by mourners in the street, Mahalaleel depart thither where Angels praise God, Iared descend to the low parts of the earth, Enoch taken up; and knew that he should die before his Father, when he named Noah, the Comforter. Whereas seeing his Father lived unto the Flood, without prophetical knowledge, that he should die before his Father, he, not Noah, should have been thought the Comforter. And the saddest Oration that could proceed from a broken heart, is that which he maketh at Noah's birth, saying: This is he that shall comfort us, concerning our works, and concerning the sorrows of our hands, and concerning the earth which GOD hath cursed. So Lamech giveth sadness; as his Son, a remedy to sorrow. 18 Noah, the tenth, hath his name arguing that Lamech spoke Hebrew; as Moses in the Notation, Noah and Naham. Great matters are to be considered in him: He was long a single man. When he was 480. the spirit of Christ, not recorded ever since the first day of man, to have spoken to any (saving to the cursed Kain,) never to any for effectual Salvation, speaketh to Noah. Therefore S. Peter talking of Christ his Divinity, had not an ancienter open record since the speech to Adam, to talk of, for Christ his open full speech speaking unto men, though the other nine were illuminated with prophetical knowledge. Noah is 500 before he was a Father, or married; as we may gather: That argueth his great fear of God's judgements; far unlike his sons now adays, given as Horses, to all voluptuousness, and not caring for their own most certain destruction. Twenty years before he was married, he had a warrant, that his house should not perish. His brethren and sisters yet would not take that warning, for all that Lamech and Methuselah both could do, beholders of the Ark, and witnesses doubtless of the wtath no come. Lamech lived not out the whole to 120. years, as Methuselah; but dying before his Father, gave a further warning, that he spoke 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 fountain of Genesis, then abridged by any man's wit. This much I thought good to speak severally of these ten Fathers: some things common to them all, may well here be joined; as their Religion, & long life: and near the same, cometh the comparison of their ages together. Their Religion was perfect and sincere. They knew the Creator to be * Gen. ver. 1, 3. one GOD; and that the Son should bruise Satan's power; and that the Spirit was a person coequal and coeternal. All that Moses recordeth for us, touching those times, we may know that they knew, by the speeches uttered in job before the Law: Eliphaz, Zohar, Bildad, and Elthu, spoke no otherwise then the Fathers: * For they had not the Law to reach them, but were taught from the fathers, as they had been. For they spoke sound of all Religion; whereby we may be sure, that the first, came not short of them, in knowledge. Adam knew the natures of all things, the creation of the visible things, and the unvisible; the fall of Angels, and their eternal condemnation: the corruption of mankind, being the seed of the Serpent, and a generation of Vipers. And as Moses telleth, that Elohim said; Let Us make man: So he knew that, and why Elohim was a form plural, for God. It were gross to think that the Cabalists (which expound Elo him, El-hem, They be one God, in Bachai upon Gen. 1.) should know more than Adam, for names. And the Hebrews upon Middras Tillim, bring in God talking with Adam as he gave names, & ask; What is my name? To whom Adam said: Thou art Elohim, and jehovah. Whether God by expressed word named himself jehovah and Elohim, or gave Adam wisdom so to do; we see that the names were known from the beginning: For the Serpent nameth Elohim to Eva, and turneth presently the form plural unto Gods profanely, saying: Ye shallbe like unto Gods, that know good and evil. Which plurality, Adam and Eva referred to the holy Trinity. There the greeks in the Serpent's word Elohim, the second time translate very learnedly, Gods. And so do the Talmudistes hold it meant, in Masseceth Sopherim, Perk. 4. And we may be sure, that Adam and Eva were not ignorant of Satan's thoughts, when by experience they found him out. Now when Eva bore a Son, she spoke void of all doubt, to the Unity, I have possessed a Son by jehovah, by the one Eternal: yet we may be sure that she remembered the speech of the Trinity, Adam willbe like to one of US now. The late jews have Satan's darkness, which will have that term US, 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 terms; but as Elohim was used for the Creator only, so common native logic would stretch it no further there: and US the plural, to be as Boreica, Thy Creators in Eccle. 12. 1. a mystical speech, marked and cited even of Rabbi Bochai the jew: a witness strong against his own side. Moreover, as Moses knew a difference in signification betwixt Elohim the term of Might, and jehovah named of Being simply by himself, and giving a Being to all his works and words; and therefore never useth the term jehovah, before the Creation had his full being, Gen. 2. 4: So wet may be sure, that Adam and Eva knew the difference betwixt jehovah and Elohim. The Serpent nameth not jehovah, but only Elohim, as a name of bare Might, and the form whereof her might pervert to Gods: He trembled to consider the eternal truth, constant to give performance of Mercy and Wrath, noted by the term jehovah Now, whereas in seems time, EL was God's name; it is all one as Elohim, Mighty: only a form singular. And this seemeth to be the reason, that Satan had corrupted the world to understand Gods by the term Elohim; as in Nachors religion, Elohim is Gods in Laban's words: Therefore Sem might use EL, Almighty, in the frame singular. Abraham first nameth God Adonai; that is, My Pillars; with a mystical note of the trinity. Adam, who knew not upon what Pillars the Earth could be fastened in the midst of the liquid Air and Water, but by God's power, knew him to be Adonai, though occasion was not offered to use the word, until God and his providence became unknown, and denied almost of all the world. JAH, an abridgement of jehovah, used first in term by Moses, Exod. 15. substance could not be unknown to Adam, though in later times more names to express God's nature were seen needful by the eternal Spirit. The Unity and Trinity being thus known to Adam, he would deliver it over equally to his Sons, to Methusela and Lamech. Now for the Redemption: He confessed that he was naked, and was afraid; hid himself, as needing one to bring him into favour: and knew that he who should overcome Satan, being in man's nature, was to die, as all of Adam: and must recover himself from death, and must revive Adam, and must restore all, fallen once to corruption: and know that none but God, could do this much: And this he believed, and thereupon named the Woman Life. And for the most unlikely part, of death, he had Sacrifice to seal assurance of that; and requiring an open profession of that every Sabbath, that day being ordained for that use: Whereby we must needs know, that when that was performed, which in that day was represented, the day must be altered. And as the Skins of the Beasts covered his body; so the Carcases burnt, represented whose Death should cover his Soul with justice, taking away the guiltiness of sin. Moses was to speak short or these matters, that the profane should not trouble themselves with that, which they would never believe. Doubtless Adam knew that the most Holy should anoint the Humanity, with the dwelling of the Godhead in it, and sanctify himself for Adam and his faithful Sons; and must be called by the name fittest Messiah: And he that knew the whose course of Nature, could not but know, that the liquor of Spices was the fittest to represent Divine things by an Ointment made of it. And seeing it was most needful that he should be a great Prophet, we may say well with the jews; that he saw the lot of his Sons through all ages: And God would hide nothing good for the Vineyard; nor would do any thing, but he would reveal it to his Prophets. And although he lived not to see Henoch taken up, he might well know it; and Iared might use his counsel in giving Henoch the name Consecrated, or, Dedicated to God. And as Noah in his three Sons names contained their Story for Religion, in Divine Sem: in japheth, that the new Testament should be written in Greek, as the jews well gather in Thal. jerusalemi, in Megilah, by the alusion japheth, and japheth will persuade: So, Hot Countries dwelling, by Cham's house, by his name Hot. And as Noah saw their whole state; so no doubt Adam did as well as he: and they all beheld the days of Christ, and knew that he should redeem them on Mount Zion. And Rambam recordeth that, which no reason can deny, how the jews ever held by tradition, that Adam, Habel, and Kain, offered where Abraham offered Isaac, where both Temples were built: on which Mountain our Lord taught, and on that also he died. All that, Moses figured at large: and that the new Testament openeth in substance they knew. And seeing they be our Fathers, and Mirrors of Wisdom in their names, faith, fear of God, and years; we should in our meditation bring back the Gospel unto them, as they foresaw it, and forbade to say, Who can go up to Heaven to bring Christ down? or who can go into the deep of the Earth, to bring Christ from the dead? But they knew (as I touched both, in the Incarnation) that the Saviour in Hebrew joshuang, in Greek jesus, was God dwelling in Christ: and just Habel showed his death, and Henoch his ascension. And in these few points, divinity standeth; in the Trinity, and Redemption: that all just went hence up to joy at God's Throne. All this the Heathen heard of, and the Scribes held it sure: But, that God was to dwell in Christ; and that he should by death over-him that had the power of death, they despised to hold that in knowledge, bending their minds to earthly benefits. These meditations I hold profitable for all, who by study will of themselves multiply them: and a Child knowing these Stories, shall pass Aristotle in sound Wisdom, to fear God, till the Body return to the earth, and the Soul to God that gave it: To whom with the Son, and Holy spirit, be all praise, honour, & glory, both now and henceforth for evermore. Amen. For conference of ages, Conclusion. I thought good to place here, the Table printed in the Consent: where every patriarchs years be set underneath him, at what age he is a father, or dieth; and with how many others he lived, 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 devils works. Sacrifice is a seal of justice, given by Faith. ADAM. his years. 130 Seth borne. Gen. 5. 3. 235 105 Enos borne. Gen. 5. 6. By Enos birth, religion is sorrowfully corrupted, through marriages with Gains house. The faithful are called the children of God. joh. 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 seveuth from Adam. jude. 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 away. 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. from 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. years, in which the spirit of Christ preached while the Ark was in making, to the spirits now in prison. 1. Pet. 3. 19 849 662 480 CXX. years begin. Gen. 6. 1556 869 682 500 20 japheth borne. Gen. 5. 32. 1558 871 684 502 22 2 Sem born. 1651 964 777 595 115 95 93 Lamech dith. 1656 Mathuselah dieth. Gen. 5. 27. 969 600 120 100 98 The Flood. FINIS.