A Brief Discourse of the Scriptures: Declaring the several Stories, Lives, and Deaths, of the Fathers, from the Creation of Adam, unto the death of joseph: Very necessary to be read and practised, for easy understanding of the Scriptures in a short time.  
Imprinted at London by W. White, dwelling in Cow-lane. 1614   

THE PRINTER To the Reader.  
THis short Treatise (Christian Reader) of, The story of the Fathers from Adam to joseph, coming to my hands, and being well approved of by many godly and discreetly zealous men, for the worthiness of the subject, I was, at the earnest request of sundry my especial good Friends, drawn to commit it (as thou seest) to the Press, for the benefit of many. Of the Author hereof, I find no mention; yet likely it is to have been penned by an attendant on that learned Divine M. H. B. as a collection from his Notes or Readins. Perused it hath been, before the authorizing thereof for the print, by a Divine of mature judgement; who corrected such things as he found faulty therein. Read it without prejudice or partiality, and I doubt not but the profit, which thou shalt reap thereby for the increase of thy knowledge in holy Scripture, will preserve thee from all repenting of thy pains.  
W. W.   

A Brief Discourse of the Scriptures, declaring the several Stories, Lives, and Deaths, of the Fathers, from the creation of Adam, unto the death of Joseph: very necessary to be read and practised for easy understanding of the Scriptures in a short time.  

Jehovah, our God, Jehovah, is one.  Deut. 6.4. 
JEHOVAH is a name of great force, to drive us to the due reverence of God's eternal Majesty: for it containeth the Wisdom, Power, and Eternity, of God.  

His Wisdom,  
In giving a Name unto himself answerable to the glory of his Majesty. This Name was had in such reverence among the jews, that they trembled to name or read it, but used the name Adonai, Lord. After their coming from Babel, they never used the name Jehovah; but a name of twelve letters, containing Father, Son, and Holy spirit. Jehovah hath in it the five Vowels, which are the sinews of all Tongues: And as without them no tongue can be expressed; so without the true knowledge of jehovah, no flesh can be saved. It signifieth, Praise me the eternal God. It containeth in it, Father, Son, and holy Ghost.   

His Power.  
In that from jehovah all creatures have their breathing and their being; which also in jehovah is closely expressed: For as it consisteth of five vowels, so hath it two hh. which Sholers call Aspirations or Breathe; which two Aspirations make up the number of 7. which is the number of the Sabbath. S. Paul closely alluding to the name of jehovah, saith, that from him we have our breathing, and our being: and in Esay 57.16. the Lord saith: The blasting goeth forth from me, and is included in the body; I made the breath. So often therefore as we breath, we are to remember the Power and Majesty of jehovah.   

His Eternity.  
Is closely expressed in these three Letters. 

י  
ו  
τ   Whose terminations are 

Jod,  
vaw,  
be.   is a sign of the 

Futertense.  
Presentense.  
Preterperfectense.    
This is made plain in Apoc. 1.4. Who 

was.  
is.  
willbe to come.     

Our God.  
Herein is expressed the Humanity of Christ: for it is neither added to the Father the first person in Trinity, nor to the holy Ghost the third person; but to the Son the second person, who was to become ours, by taking our nature upon him. Some hold it not to be meant of the Humanity of Christ, but for a word of separation of the God of the jews from the Gods of the Gentiles.  
To remove such absurdity, the holy Ghost in Mark. 12.29. (when there was no difference between the jew and the Gentile,) repeateth the very words of Moses, Deut. 6.4. The Lord, our God; The Lord, is one: Thrice naming God, as commanding us thereby to understand Father, Son, and Holy spirit. For this is always to be observed; Whatsoever God speeketh of himself, is to be taken in the heavenliest understanding that can be made of it.   

jehovah, our God, jehovah, is one.  
There be three in Heaven, The Father, the word, and the Holy Spirit: And these three are one.  1. john. 5.7. 
The Trinity is here described to be one united Godhead, distinguishable in persons, but undevidable in coeternity: one in three, and three in one. GOD, who Created, Redeemed, and Sanctified all. One only wise God, who was showed in the Flesh, was justified in the Spirit, was seen among Angels, was preached to the Gentiles, was believed on in the World, & received up into Glory. 1. Timo. 3.16. Which to know, is the first and chiefest point of all salvation, as john 17.3. This is eternal life, to know the Father, and him whom he hath sent, jesus Christ: Which must be obtained by the true understanding of the Bible, as john 5.39. Search the Scriptures, and in them ye shall find eternal life. Some will say, it is enough to know Christ crucified. Pilate, Herod, and judas the traitor, knew that; yet went to eternal destruction. Wherefore salvation consisteth not in outward knowledge, but in renewing the spirit of our understanding; which standeth first in the knowledge and fear of God; then in the knowing of ourselves: which are the first two steps to salvation. For true Knowledge is the mother of Godliness: and as the Eye is the light of the Body, so is Understanding the light of the Mind. This a man having truly learned, he is to meditate of the graces of Christ, offered unto us by his Word.   

God hath chosen us in Christ, before the foundation of the World. etc. Ephes. 1.4.  
HErein we are to consider the loving kindness of God to exceed our deserts, in loving us to salvation, before we were. The Papists hold merits of salvation; which cannot any way hold, seeing God of his unspeakable grace, hath elected us unto salvation before we knew him. This mystery of God's Election, is not fully received of all, because men take not words of Scripture in their proper sense, as they are laid down.  
Election, is the eternal counsel of God for the saving and rejecting of some, before the beginning of the world. The Heathen never received comfort by this; for being told before, of things afterward to come to pass, they could not know the reason, but thought that the actions of men were governed by the motions of Stars, and the course of Nature, and not by the decree or forepurpose of God; who worketh every thing according to the counsel of his own will, & not according to our reason. Then some will say, if God decreeth every thing, why punisheth he any thing? It is answered, that punishment cometh from God, by the just desert of the rancour of man's mind. Election, of his free grace, which he bestoweth upon whom he will; as he saith, Rom. 9.15. I will have mercy on whom I will have mercy. Therefore the first thing we ought to know, is our Election: The last, is true Holiness.  
That this Election, or loving kindness of God toward us, is of the will of God, according to the counsel of his own will, and not drawn from him by force, by help of saints, or as being by works meritorious of the same, it may appear.  
Esay. 63.16. Abraham knoweth us not, neither is Israel acquainted with us; but thou Lord art our Father, and Redeemer, and of very loving kindness thou hast redeemed us: thy name is Euerlaistng. Rom. 8.34. It is Christ only that maketh intercession for us. Esay. 43.25. I am he only, which for mine own selves sake, do away thine offences, and forget thy sins: for what hast thou to make thee righteous with? Thy first Father offended sore, and thy Rulers have sinned against me. Thou art like a thing of nought, thy time passeth away like a shadow. jer. I love thee with an everlasting love: therefore by my mercy have I drawn thee to me. And john. 6.44. No man can come to me, except the Father draw him: as it is written, Esay 54.13. They shall be all taught of God. Esay 26.12. Lord, thou hast wrought all our works. Phil. 2.13. It is God that worketh in you both the will, and also the deed, even of his good will. 2. Cor. 3.5. We are not sufficient of ourselves, to think any thing as of ourselves; but if we be able, the same cometh of God, which made us able. Esay 51.12. Yea I, even I, am he that in all things giveth you consolation. Psal. 130.7. For with the Lord there is mercy, and with him is plenteous redemption. 1. Pet. 1.2. We are elect according to the foreknowledge of God the Father, through the sanctifying of the Spirit unto obedience, and sprinkling the blood of jesus Christ. Psal. 90.2. Before the Mountains were brought forth, or ever the Earth and the World were made, thou art our God, from everlasting to everlasting: thou turnest man unto dust, and sayest, return ye sons of Adam. Rom. 9.11. Before the Children were borne, and when they had done neither good nor evil, that the purpose of God might stand, not by works, but by the Caller: it was said, The greater shall serve the lesser; as it is written, Mala. 1.2.3. jacob have I loved, Esau have I hated. john 13.18. I know whom I have chosen. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth, and in the sea, & in all deep places. Rom. 11.5.6. There is a remnant left according to the election of grace. If it be of grace, than it is not now of works: for then grace is no more grace. But if it be of works, than it is now no grace: What then? Israel hath not obtained that which he seeketh; but the Election hath obtained it. 2. These. 2.13. We are bound to give thanks always to God, because that God hath from the beginning chosen us to salvation, through sanctifying of the spirit: and through believing of the truth, to obtain the glory of our Lord jesus Christ. Rom. 8.30. Moreover, whom he appointed before, them also he called. And whom he hath called, them also he justified: and whom he justified, them he also glorified.   

Now followeth the effect of Election, either in respect of the Elect, or Reject.  
And first for the Elect.  
THE Elect, whom God in his mercy hath saved for his righteousness sake, and not for their deserts, he guideth by the grace of his holy Spirit, as Rom. 8.14. As many as are led by the spirit of God, they are the Sons of God. Esay 43.7. All those that are called by my name, I have created, fashioned, and made for my honour. Yet he leaveth them sometimes unto themselves, that they may acknowledge the weakness of their own nature, as Noah, Lot, jacob, David, Solomon, Peter, and others; but never suffereth them to fall quite away: as appeareth Esay 54.8. A little while have I forsaken thee; but with great mercy will I take thee up unto me. When I was angry with thee, I hid my face from thee for a little season: but through everlasting mercy have I redeemed thee, saith the Lord thy Redeemer. The Mountains shall move, and the Hills shall fall down; but my Loving kindness shall not move, and the bond of my peace shall not fall down from thee, saith the Lord thy merciful lover. Psalm. 37.23. The Lord ordereth a good man's going, and maketh his way acceptable unto himself: Though he fall, he shall not be cast away: for the Lord upholdeth him with his hand. Psal. 103.10. He dealeth not with them after their sins, nor rewardeth them according to their wickedness: but look how the Heaven is in comparison of the Earth, so great is his mercy towards them that fear him: for he knoweth whereof they be made, and he remembreth that they are but dust. He saveth their life from destruction, and crowneth them with mercy and loving kindness. Esay 54.17. Lo, this is the heritage of the Lords Servants, and their righteousness cometh of me, saith the Lord.  
The Reject, he leaveth to their own selves, hardening their own hearts, that he may have occasion of judgement against them. Esay 57.20. They are like to the raging Sea, that can not rest, whose water foameth with the mire and gravel: for they have no peace with God. The Wind shall blow them forth, and Vanity shall take them all away: they are like to Dust before the Wind, and like to the Chaff in a Summer floor. Psal. 73.4. The Lord suffereth them to come in no peril of death, but they are lusty and strong: they come in no danger like other folk, neither are they plagued like other men: And this is the cause that they be so holden with pride, and overwhelmed with cruelty; their eyes swell with fatness, and they do even what they lust. They corrupt others, and speak wicked blasphemy: their talking is against the most highest. Tush (say they) how shall God perceive it? is there knowledge in the most highest? Lo, these are the ungodly, and these have riches in possession. Such were Kaine, the wicked mockers before the flood, Cham, the builders of Babel, the unclean Cities, Ishmael, Esau, Pharaoh, Moab, Ammon: The wicked oppressers, Saul, Absalon, the Kings of Israel, and the Kings of Babel, Antiochus the vild, Herod, Pilate, and judas the traitor; and many others, who brought upon themselves just cause of eternal condemnation. Psa. 73.18. The Lord hath set them in slippery places, and casteth them down, and destroyeth them. Oh, how suddenly do they consume and perish, and come to a fearful end? Yea even like as a dream doth he make their image to vanish. Some foolishly dispute, Why God hath not saved all things, seeing he made all? they are answered, jer. 12.1. The Lord is more righteous than that he should be disputed with. jer. 18.6. They are in the hand of the Lord, as the clay in the hand of the potter. Rom. 9.21. God maketh of one lump of clay, one vessel to honour, & another to dishonour. What if God, willing to show his wrath, and to make his power known, suffer with long patience the vessels of wrath appointed for destruction? What art thou that disputest with God? Esay 45.7. It is I that created the light and the darkness, I make peace and trouble: even I the Lord do all these things. Woe be unto him that striveth with his Maker, the Pot-soerd with the Potter. Saith the Clay to the Potter, What makest thou? or, thy work serveth for nothing? Woe be unto him that saith unto his Father, Why begattest thou; and to his Mother, Why barest thou? Thus saith the Lord, even the holy one and maker of Israel.   

That their Sin is the cause of their Condemnation, and God not the author of it.  
Proverbs 29.6. The Sin of the wicked, is their own snare. Esay 50.1. For your Offences, are you sold: and because of your Transgression, is your Mother forsaken. Esay 59.2. Their Misdeeds have separated them from their God, and their Sins have hid his face from them, that he heareth them not. They hope in vain things, imagining deceit, and bringing forth evil: they breed Cockatrises eggs, and weave the Spider's web: who so eateth of their eggs, dieth; but if one tread upon them, there cometh up a Serpent: Their deeds are the deeds of wickedness, and the work of robbery is in their hands: Their feet run to evil, they make haste to shed innocent blood: All their counsels are wicked; harm and destruction are in their ways, but the way of peace they have not known. In their goings there is no equity, their ways are so crooked, that whosoever goeth therein, knoweth of no peace. And this is the cause: They look for light, and lo it is darkness: They grope like the blind upon the wall; even as one that hath no eyes: They roar like Bears, and mourn like Doves, looking for health, but it is far from them; for their Offences are many, and their Sins testify against the Lord. They will not confess and acknowledge their Sins but do amiss transgress, and dissemble against the Lord, and fall away from their God, using presumptuous and traitorous imaginations in their hearts, casting away equity, truth, and righteousness: but the Lord holdeth himself by his own power, and he sustaineth him by his own righteousness. He putteth on wrath in stead of clothing, and taketh jealousy about him for a cloak. Like as when aman goeth forth wrathfully to recompense his enemies, and to be avenged of his adversaries. But unto Zion he is a redeemer, and of jacob, which turn from their wickedness he is a saviour, and he will give them an everlasting name that shall not perish. Esay. 57.15. Thus saith the high and excellent, even he that dwelleth in eternity, whose name is the Holy one: I dwell high above, and in the Sanctuary; and with him also that is of a contrite & humble Spirit, do I pitch my habitation. Psal. 104.35. As for sinners, they shall be consumed out of the earth: and the ungodly shall come to an end. Psal. 59.12. For the sin of their mouth, and for the words of their lips, they shall be taken in their pride: And why? Their preaching is of cursing, and lies. Psal. 62.4. Their devise is only how to put him out, whom God hath exalted: their delight is in lies; they give good words with their mouth, but curse with their heart. Psalm. 69.26. For they persecute him whom the Lord hath smitten: and they talk how they may vex him, whom he hath wounded. 2. Thes. 2.11. Therefore shall the Lord send them strong delusions, that all they might be damned, which believed not the truth, but had pleasure in unrighteousness, and obeyed not the Gospel of our Lord jesus. With everlasting damnation shall they be punished from the presence of the Lord, and from the presence of his power. Psal. 51.4. That he may be justified in his sayings, and clear when he judgeth.  
That in the fullness of time, all should be brought under one head.  Ephes. 1.10. 
Fullness of time, is here taken for the time of Christ's death, whose death should accomplish the ceremony and oblation, and break down the wall between the jew and the Gentile. When men should look no longer for salvation only from jerusalem, but should praise God every where, their hearts being assured, that they were members of Christ the head. The Heathen not taking notice of this, could never come to salvation. The blind jews not marking this, joined with Chittem in the second degree (which are the Romans) to crucify Christ the King the most holy: because he testified of himself, that he was that Day Star which was to appear: That Sceptre that should dash all the sons of Seth: The Ladder by whom the Angels of God ascended and descended: Shiloh, Emmanuel: the Lion of the tribe of juda: The Root of jessay: The stone which the builders refused: The true Manna: That Spiritual Rock, that would give wathers of Life: The True Bread that came down from heaven: He unto whom the crown and Diadem did belong Michael, who thought it no robbery to be equal with God: The Stone that should pun nebuchadnetzar's Image to dust: Palmonie the secret Numberer: He who weigheth, numbereth, and divideth: the Great Shepherd of his sheep: The True Vine, from whose sides doth proceed wine of everlasting life: He that came to do the will of his Father: john. 4.10. He that met with the woman of Samaria at Jacob's well, to whom he promised everlasting water: The Stumling block to the jews: The Light to the Gentiles: The Eye to the blind, and an Help to the lame: For that is his name God is my strength & my righteousness, etc. Wherefore he hath made them Vagabonds over the whole earth, and hath brought that Abomination of desolation upon them, whereby their City and Sanctuary is destroyed: And why? because they would not know the Fullness of time, the day of salvation. The Crane, the Swallow, and the Turtle Dove, do know their time, but my people will not know the time of my coming, saith the Lord. Also our Saviour Christ saith, Woe be unto you Scribes and pharisees, Hypocrites, you can discern the wind & the weather; but you know not the time of the coming of the son of man: which they might have known from Dan. 9.24. where the Angel Gabriel saith: 70 sevens, or 490. years are determined for the death of Christ the King the most holy, to finish sin, to reconcile iniquity, to bring in justice, to seal the vision & prophet, and to anoint the Most Holy. By which we are constrained highly to esteem of the knowledge of the times: for they are of as great force to the understanding of the Bible, as the stars are in the heavens for giving of light. No part of the Bible, but consisteth of time, place, or person. If of time, as one third part; then the knowledge thereof is to be embraced, and in no respect to be despised, as lightly regarding the use thereof: lest striving for darkness, we become children of darkness, & so lose the light of eternal life; as the jews and Romans did, whose recompense hath followed: The one deprived of their earthly glory; the other advanced to glory, to be a stain of eternal damnation.   

In the beginning was the word, etc. john. 1.1.  
THese words, In the beginning, are the first words in the old Testament, whose first word in the Hebrew is Bara, which consisteth, according to the Hebrew, of three letters, which closely contain in them Father, Son, and Holy Ghost: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ben, which singnifieth Son; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abba, which is Father; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ruach Hakodesh, which is the Holy spirit. Thus the Trinity is closely contained in the first word; but in the first verse, is expressed in open words. In the beginning, God made heaven and earth, and the spirit of God moved upon the waters: and God said, Let there be light. This is expounded, john 1.1. in these words. In the beginning was the Word, & the Word was with God, and that Word was God: showing that Word, in this place, is taken for the Son of God, by whom he made the world: as john. 1.3. By him were all things created. And Heb. 1.2. God made all things by his Son, who ruleth all things by his mighty power. Wherefore Christ in the days of his flesh, chose the trade of a Carpenter, john 6.42. Math. 13.55. And in Esay. 43.10. It is said, This record you must bear me yourselves, saith the Lord, that I am God, and even he I am from the beginning. I do the work, & who shall let it. Thus saith the Lord the holy one, our redeemer- Wherein is distinctly expressed Father, Son, and Holy Ghost.  
He was the Light, and that Light was the life of man.  john 1.4. 
LIfe and light, is not here carnally meant, but spiritually. To which two things, Aaarons' jewel of urim and Thummim, had a full relation: urim, signifying Light of the mind: Thummim, Perfection of virtue; which bringeth life to the soul. As john. 1.9. Christ is the true light that lighteneth every man. And he that abideth in this light hath everlasting life. 1. john 1.5. God is light, and in him is no darkness at all. If we walk in light even as he is light then have we fellowship with him, and the blood of jesus Christ shall give us life, and cleanse us from our sin. We the gentiles were darkness; but now are light in the Lord. Ephes. 5.8. The understanding of the stories of the Bible doth give a great light to the mind of man, and the practice giveth life unto every one that embraceth them: as Deut. 8.3. and Mat. 4.4. Man liveth not by bread only, but by every word which proceedeth out of the mouth of God. The despisers of religion continue in darkness, and light to them is death: as 1. john 2. 9 He that saith he is in light, and hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth; because the darkness hath blinded his eyes, 1. john 5.11. But God hath given us eternal life, and that life is in his Son; who laid down his life for his Sheep, john 10.15. Wherefore, while we have light, let us walk & believe in the light, that we may be the children of the light. john 12.36.  
The first Adam was made of the Earth, earthly. etc.  
The second was made a soul, giving life. etc.  
HEre, before the comparison between Adam and Christ, we are to consider the Creation, wherein we are to understand the Creation of the Heaven, Earth, and Sea, & all the host of them; which do consist of Wights visible and invisible: Invisible, as Angels: Visible, as Sun, Moon & Stars, Fishes, Fowls, Plants, Herbs, Grass, Beasts, and such like, which God created before he created Adam, by Christ for Adam's sake; because he purposed not to take the nature of Angels, or of any other creature, but of Adam; and that he might be known in his power and loving kindness to Adam by his works. For he fore-purposing to make Adam both King and Father of all the Earth, would not have his wits entangled with cares for this life, but to have his affections settled on heavenly things, that he might continue holy and blameless before him: as Mat. 6.25. Take no care what you shall eat, or what you shall drink; nor yet for your body, what raiment you shall put on. Behold, the Fowls neither sow, nor reap, and your heavenly Father feedeth them. Are ye not much better than they? How much more than shall he do the same for you? For he knoweth ye have need of all these things, But first seek the Kingdom of God, and his righteousness, Math 6.33. For no man's life standeth in the abundance of things which he possesseth.   

Now followeth Adam's creation.  
He was made the sixth day (as it is gathered in September) of the dust of the earth upon Mount Moriah; which is a Mountain adjoining to the gates of the Garden of Eden; into which Garden he was put to dress it, about six of the clock in the morning, as we account, when men commonly go to labour, as should appear by the Psal. 104.23. where it is said, Adam goeth forth in the morning to his labour. This is not particularly meant of Adam, but generally of all men; no doubt alluding to the time of Adam's creation. He had dominion given him over all things, and wit like to an Angel to give names to all Beasts, & free liberty to eat of all the Trees in the Garden, The Tree of knowledge of good, and ill, only excepted. As if God should have said unto him, (as Moses afterwards said to the Children of Israel.) I set here before you life and death, eat of the one, and live; and eat of the other, and die eternally. Yet could not he be content with this glorious estate, but did eat of the forbidden Fruit (by the persuasion of the Woman which God framed out of Adam's Rib, and joined to him to be an help for him) before they had continued in Paradise one day, (as it is written Psal. 49.20. Adam being in honour, continueth not a night, but is like to the Beasts that perish,) which Woman was deceived by the subtlety of a Serpent; that is, of the Devil speaking in a Serpent; which Beast was fittest to possess to the deceiving of her, because he excelled all other Beasts in the Field in wit. For if an Ass had said so much to her as did the Serpent, it is very likely she would have examined the cause further: But he having once been an Angel of light, but not keeping his first original, being thrown down from Heaven, continuing his knowledge, though he lost his virtue, was not to seek either for means, matter, or opportunity, envying their estates, to bring his murderous purpose to pass, (for so is he called the Serpent, 
Apoc. 12.11. john 8. 44.  the old Devil, or Satan, who was a Murderer from the beginning,) but knowing the prohibition, cometh to the Woman, saying: Yea, hath God said, ye shall not eat of every Tree in the Garden? To whom the Woman answereth, saying: We may eat freely of the fruit of the Trees of the Garden; but as for the Tree in the midst of the Garden, God hath said, Ye shall not eat of it, nor touch it, least happily you die. Out of which speeches, the Serpent (being a Ramping and a roaring Lion, going about seeking how he might devour her,) quickly sucketh advantage, finding her to have digressed from the words of the Commandment, adding thereto a trick of his own head, saith to the Woman: Ye shall not die at all; but, you shall be as Gods, knowing good and evil. In that he saith, Gods, he meaneth not the true God, (for whatsoever he speaketh, is to be taken in the worst meaning that can be made of it,) but he meaneth, you shall be in the state of Damnation as Devils, which are called Princes, Gods of the World: And likely enough that he touched the Fruit, because she added to the commandment, the word touch.  
Now the Woman beholding the fruit, that it was 

Good to eat.  
Pleasant to the eyes.  
A tree to be desired to get knowledge.    

She  

took of the fruit,  
did eat,  
gave also to her husband, & he did eat.   These 3. properties above, are expounded in john, 

Wantonness of the eyes.  
Lust of the flesh.  
The pride of life.    
By reason of which sin, Adam and Eve seeing their own nakedness, sowed figtree leaves together, and hid themselves from the presence of God, among the Trees of the garden, their souls being then in the state of Damnation, with a light shining in darkness, but their Darkness not comprehending the same, showing thereby the weakness of their nature, and of their posterity, God but a little leaving them to their selves, that when they had sinned, they had rather hide themselves in Darkness, and seek to stocks and trees that have no help in them, than to God that made them. But David afterwards being clothed with the spirit of wisdom and understanding, acknowledgeth the power of God to overreach the compass of man's vain imagination, when he saith: Whither shall I fly from thy presence? If I take the wings of the Morning, and fly to the uttermost parts of the World, thou art there. If I climb up to Heaven, thou art there, If I go down to Hell, thou art there also. For God who made the eye, shall not he see all the dwellers upon the earth? who hath weighed all men in a balance, numbering the days & very hairs of the head, dividing to every one their double portion according to the forepurpose of his election, being a righteous judge, sparing not the person of Adam, though he were a King, and the stateliest King that ever should be, but calleth him to account in the cool of the same day wherein he was created and fell, punisheth him, though not according to the desert of his transgression, like a merciful judge that would save, & as a Father that pitieth his own child, knowing whereof he was made, and that he was but dust, saith to Adam, What hast thou done? and leaving him to consider of his sin, goeth to the woman in like tenderness, saying, What hast thou done? as if he should have said, Oh daughter, have I made the heavens & the host thereof; that is, Angels, Sun, Moon, and Stars, etc. to be thy servants; and the earth, and all that therein is, to be obedient to thy call, breathing into thy nostril's life, whereby thou becamest a living soul in the image of God; that is, in righteousness and true holiness to be a temple, and a Tabernacle for the holy of the holiest to dwell in; and hast thou defiled the same with fond lusts, regarding the words of the Serpent the Father of lies, not respecting my power and my severity, that as I made thy body and soul, so I could destroy the same; whereby thou hast purchased the execution of my law established at thy creation, to thee and thy husband: what hast thou done? But God having examined the matters, and finding them both guilty, and the malice of the Serpent to be the cause of their guiltiness, never stayeth judgement, nor vouchsafeth once to reason the matters with him, but presently curseth him, and punisheth Adam, and the woman, and curseth for their sakes the earth, plants, and whole course of nature, and made them of obedient servants, rebellious enemies to Adam, and his posterity. And because Adam was not deceived, but the woman became into the transgression, he maketh her will subject to the desire of her husband, increasing her sorrows & her conceptions. Thus he chastiseth them, but giveth them not over, but pronounceth to the woman a short, but a pithy sentence, That the seed of the woman should break the head of the Serpent. That is to say, I will cause one to be borne of the Woman's seed, which shall subdue the Devil; and the Devil shall do his endeavour to trip up his heels, by tempting him.  
The particulars whereof, Adam neglected not to examine: and the Woman likewise understanding from hence, duly marking and embracing the same, that God had a purpose to save her, gathereth from these words, matter enough to save her, and all the world after her, which receive like comfort of the same Promise: For she rightly understood that this Seed must needs be Christ, who must come and take Adam's nature upon him, who should be subject to death, that he might overcome him that had power of death: For she knew, and so did Adam, that if ever man, being but only man, might work his own redemption, himself was likeliest to have done it, because he was the chiefest of all the men that ever should be in the world. But Adam being the goodliest man, and not able to do it himself, he knew it must needs be God, who must appear in the similitude of Adam's nature, and suffer death, that he might rise again to sit at the right hand of his Father, to make intercession for the Sons of Adam: They both, the Man and the Woman, embracing this, obtained the favour of God; and Adam called his wives name Eva, that is, Life: to show, that whosoever believed as she believed, should be partakers of eternal life: as it is written Rom. 10.9. Whose confesseth with his mouth, and believeth with his heart, that jesus Christ is the Son of the living God, he shall be saved.  
But Adam and Eva were driven out of Paradise, and Cherubins where set to keep the way of the Tree of life: and they were clothed with Skins, as it should appear with the Skins of Beasts, (to show their beastliness) which God for them had slain, to offer for sacrifice, to teach them the use thereof. For no doubt God would not destroy the beasts to have them spoiled, seeing that Adam was not to eat any. And we see that Kaine & Abel offered sacrifices, as being taught from Adam: whose sacrifices were of two sorts. Abel offered (as appeareth) in sincerity of religion. The other for outward ceremony void of true religion. Wherefore to Abel and his offering God had respect, but to Kaine and his offering he had no regard. Wherefore Kaine, being possessed with the Poison of the Serpent, envied Abel, because his works were good and his own evil; and killed him; and being asked of God why he had slain his brother, in steed of ask pardon of God, he said, that his fault was greater than that God's mercy could forgive it. Against whom, Saint Augustine crieth vehemently, that by how much less the mercy of God could be inferior to the fault of Kaine, seeing that to forgive, is a thing proper to God; and to revenge and punish, is far estranged from his nature: by so much more great was the offence of Kaine in the words he said, then in the murder he did; seeing that by the stroke of the Sword, he took away but the life of his Brother; but by the blasphemy of his tongue, he gave death to his own soul. To kill his Brother, was evil done; but to despair in God's mercy, was even a transgression of the Devil: For more do we offend God to esteem him without mercy, then in any other sin we commit against man.. For which, God curseth him, giving him a mark of a guilty Conscience, always accusing him of sin against God, and inhumanity against Nature. Whereupon he goeth up & down wandering as one finding no rest or peace, like an excommunicate person, from the place of true Religion, into the land of Nod, which signifieth, Fugitive.  
This Kaine was the eldest Son of Adam, whom he named Possession, for so doth Kaine signify; as if he had gained a goodly Possession. But seeing what might be the comfort of such Possession, he calleth his other Son Abel, that is, Vanity; to show, that if a man have never so large Kingdoms or Possessions, or be never so nobly borne, as Kaine was, (except the Son of God) it is all but Vanity, and vexation of mind. It is not to be understood that Adam had now no more Children but Kaine and Abel; for doubtless Adam had many more Children, as may appear by Kaines Story: For it is said, that Kaine departed into the land of Nod, and knew his Wife, which must needs be Adam's Daughter, and married before the murder: for we are not to think that Adam would afterward have bestowed his Daughter upon a Reprobate. The holy Ghost nameth only three of Adam's Sons, Kaine, Abel, and Seth, to make a proportionable number answerable to the number of the letters of the words of the Holy tongue, or the tongue of Adam: For upon three letters, doth every word in that tongue consist.  
Kaine doth represent the afflicters of such as in this life esteemed the World, and the pleasures thereof, Vanity; which is Abel. And Seth, whose name signifieth Settled, or Foundation, to show the assurance of his Faith in the Promises of God, to the confirming of our Faith: which was, that from him must come that Seed of the Woman, that should bruise the head of the Serpent. This sentence they and we, and all the World, were and are bound to take notice of. For this we ought to know and believe so assuredly, that we might show ourselves settled upon a sure Foundation, not upon Sands, where Sea and Wind may overthrow us; but upon the Rock Christ jesus, that our building may remain as the Mount Zion; and as the heavenly jerusalem, which is builded four square of three foures of precious Stones, that howsoever we be tossed with afflictions of this life, we may stand firm, acknowledging jehovah to be the one true and everlasting God, Father, Son, and Holy spirit; and that his mercy is like to eternal Mountains that cannot be removed, wherewith he loved us unto salvation, before the foundation of the World.  
Thus duly considering his Power and Wisdom in the particular actions of the Creation, Adam's fall, the Promise of eternal life; Adam's Faith, and his Sacrifices the shadows of our Redemption; the seventh day, and the use thereof; we shall spend our days in beholding our end, and never do amiss: sorrowing with a godly sorrow as Enosh (whose name signifieth Sorrow) did: For as in our days, so in his, men fell from the true Religion of Adam, of Seth, and other Godly men which were then alive, turning the grace of God into wantonness, marrying Wives of Kaines poisoned seed, respecting Beauty, and other outward gifts, rather than Virtue: not remembering their Grandmother Enah, that for beholding the Beauty of one forbidden Fruit, commending it to Adam for the pleasantness of the Taste, and the unlawful desire that she had of devilish Knowledge, not long before was driven out of Paradse: whose blessing of Procreation, was joined with sorrow of Conception: Whose innocent Soul by breaking but one Commandment, became guilty of eternal death, & lost the whole glory of Paradise, and was driven out into Mountains, as not worthy to enjoy the benefit of the Tree of Life in the Garden of Eden. But Enosh being a Godly man, and knowing that the fruits of worldly sorrow are likewise eternal Death; and of Godly sorrow Repentance (which word signifieth a changing of judgement from Ignorance to true Knowledge, to the renewing of the spirit) nameth his Son Kenan, Contrite, or Repenting, or a looking back into their impieties, detesting their vain conversation, to the kill of sin in himself, and to the embracing of righteousness. For it is not only required of a man to eschew evil, but withal to do good: to fly darkness, if we will enjoy the light: to follow the right way, if we will not err: to avoid the mire & dirt, if we will be clean and without spot: and forbear to be evil, if we will begin to be good. For it is not enough for a Valiant man to do what he may, but also he is bound to attempt nothing but what he ought. And as repentance is the fruit of godly sorrow; so thankfulness to God for deliverances from like trials, proceedeth from Repentance: Therefore Kenan the Contrite, nameth his son, Mahalaleel, My praise God: which none can do effectually, without a lowly mind, sanctified first by Grace, by the subduing of the flesh. Mahalaleel knowing that such fruit is required of such a tree, nameth his son, Iared, the Lowly: which gifts of grace, God bestoweth upon such only as he accepteth unto himself; as it is written: Blessed is the man unto whom God imputeth not his sin, etc. So that a man having thus purged himself from the iniquity of wicked men, marking the rules of Gods eternal Wisdom, He shall be a vessel sanctified unto honour, meet for the uses of the Lord, 2. Tim. 2.21. Therefore Iared the lowly, nameth his son, Henoch, the Holy. Now God commanding all men to direct their steps by the strait line of his word, first layeth down his will, what we ought to do to please him: and then induceth us thereunto, not only by hope of eternal life, but promiseth us in this life long and happy days, as in the eternal Law is expressed: Love God above all, and thy neighbour as thyself, that thy days may be long in the land which the Lord thy God giveth thee, etc. Henoch therefore being assured of the infinite mercies of God towards him and his seed, by faith still beholding (as in a glass) the Redemption by the Son of God, the sum of all salvation, nameth his son, Methushelah, Long life, or Speare-death: For even as the point of a Spear keepeth off that which would otherwise destroy; even so Methushelah kept away the Flood a long time from drowning the World. But because men should not think that any liveth without calamities, least outward happiness should make men to forget God; Methushelah having heard his fathers, and himself also (being a Prophet) preach of the destruction of the World by the Flood, calleth his son, Lamech, that is, Strooken, or Heart-wounded: which is to be understood that in respect that he being near those times of dangers, many of his posterity were like to be drowned, not only in the flood, but eternally tormented, for joining with the wicked mockers, which despised the preaching of the Fathers. But although God throweth men's consciences down for a while with grief of other men's just punishment, yet he raiseth them up again, giving them hope of his assured Promises, and a sweet comfort of eternal life. Lamech being thus strengthened with the faith of his Fathers, aiming still to the sentence of Salvation pronounced in Paradise, calleth his son, Noah, Restorer, or Comforter, saying: This Son shall comfort us, concerning the sorrow of our hands, and concerning the earth, which the Lord hath cursed. Wherein he showeth that he both looked backward to the Creation, & formard to the Redemption by Christ, The Seed of the Woman, that should bruise the head of the Serpent.  
Thus much for the use of the names of the ten Fathers before the Food in generll.    

Now followeth the lives and deaths of the Fathers in particular: and first of Adam.  
There is a great doubt made of the time of the year of Adam's Creation, and of the day of his fall: and is refused as a thing unprofitable to be known, and Unpossible to be proved.  

First for the time of his Creation.  
IT is certain he was created in September, at the time that Fruits be ripe; which is at the fall of the Leaf: And that was the fittest time, seeing in the course of Nature, there was no fitter time to express the nature of Adam's fall. And as the fall of Adam was answerable to the fall of the Leaf, because by his fall, death was brought upon all: So the death of Christ, being contrary to Adam's fall, because it brought life to all; the fittest time to resemble this life in the course of Nature, was the Spring: Therefore Christ died at the Spring, to deliver us out of the spiritual Prison, when as all things show themselves to be delivered out of this earthly jail.   

Now for the day of Adam's fall.  
IT was on Friday, the sixth day; the day of Adam's creation, at the time of eating: For we do not read that ever Adam did eat, before he did eat of the forbidden fruit. Therefore when by the story, the time of eating cannot be separated in time, reason showeth us to join them in time: For, Satan was a murderer from the beginning; and we must bring it from the beginning as near as can be, not crossing any Scripture. The searching of this matter, is not of small importance: For from the true understanding of the Creation, we see the clearness of the Redemption; and not marking the Creation aright, is the cause of much folly: and they that miss of the laws of Creation, are sure to miss of the laws of Redemption: and Moses making mention of many Times, he would not have omitted the time of the Fall, except it had been done presently after the Creation; therefore Adam's fall, must needs be laid as near the beginning as may be, not crossing the Story. The bare Narration showeth, that no famous action went between the Commandment and the Fall. And the shortness of the time, doth show the force of the Adversary. Besides, it is a great sin to say, that any man, except Christ, could fulfil perfectly any one point of the Law: for thereby we darken the glory of Christ, and prove him not to have performed the whole Law.  
If Adam had continued until the Sabaoth in his innocency, no doubt he would have kept a perfect Sabaoth. And if he had kept a perfect Sabaoth, he had performed some part of the Law, and thereby been partaker with Christ in the work of our Redemption.  
Again, if Adam had continued in the image of God, which is in righteousness and true holiness, until the Sabaoth, he would have performed the ordinances of the Sabaoth; which was, to eat of the Tree of life: for God after his fall, setteth Cherubins to keep the way of the Tree of life, lest Adam eating, should live for ever. Whereby it appeareth, that if he had eaten thereof before, he had not fallen. Therefore it cannot be, that Adam continued perfect unto the Sabaoth.  
And further it is written, Psal. 49.20. Adam being in honour, continueth not one night, but is like to the Beasts that perish.  
Cedrenus a Greek writer, saith; That Adam fell the sixth day of the first week.  
Saint Augustine saith; The Woman strait way after her creation before she accompanied with Adam, became into the transgression: otherwise Kaine had been conceived without sin.  
Theophilact upon Matthew, saith; That as Man was form the sixth day, and did eat of the Tree the sixth hour: so Christ reforming Man, and healing the fall, was fastened to the Tree the sixth day, and the sixth hour.  
And in the story of the Creation in Genesis, presently after the fall, Moses speaketh of the Redemption. And without we compare the Creation with the Redemption, we miss of all: For Adam to be compared with Christ, is the sum of all. And wherefore should all the actions of the Redemption be accomplished in such rareness, except to be answerable both to the fall, and to the time of the fall? Wherefore it is needful we should know our thraldom, if we will receive comfort by the Redeemer, thus.  
First, Christ the Restorer, was borne of a Virgin: Why? Because by a Virgin, destruction came to the world.  
chrysostom compareth Eve and Marie together thus. Eve being a Virgin, hearing the words of the Serpent, and believing them, brought forth Death. The Virgin Marie hearing the words of the Angel Gabriel, and believing them, brought forth Life.  
Again, why should Christ die on the sixth day, rather than on the fifth, or fourth? And why was there darkness until the cool of the day, rather than till the Sun setting? But to make the Redemption answerable to every part of the Fall: because God, according to the secret counsel of his own will, before the foundations of the earth were laid, would make the art of Salvation so easy, and the harmony of the Bible so tunable, that no music in the world can be more pleasant to the ear, than the meditation of the love of God towards us in Christ, is comfortable to the heart of man. Therefore, the meditation of Adam's fall, and the victory of Christ, aught to be continually in our minds.   


930.  Adam dieth.  
THe Hebrews descant very strangely upon the Arithmetic of Adam's years which he lived; which were 930. upon a sentence in the 24. of job, where it is said: All the days of man upon earth, are but a shadow: as if he should say, All the days of Adam are but Abel; for, Adam in Hebrew signifieth Earth, and Abel signifieth shadow, or vanity: Whereby we are taught, that from the Earth we came, and to the Earth we must return again, according to Gen. 3.19. We are also to understand from hence, that although God defer his punishments, yet he is mindful of his promises: for not one tittle or iod of his Word shall pass; as appeareth in Adam's death, which God before had promised, and was accomplished, though it were 930. years after. Wherefore, howsoever we be settled on the pleasures of this life, or be advanced to thrones of Majesty, as Adam was, we are to know, that it is but a Steward-ship bestowed upon us for a season; and that in this world, we are to look for no abiding place: for we are but Grass, we are consumed as Smoke, our days come to an end. A thousand years in God's sight, is as yesterday: He turneth Adam to dust, and saith, Return to dust ye sons of Adam. He bringeth our years to an end, as it were a tale that is told. Wherefore let us pray to God with Moses, To teach us to number our days aright, that we may apply our hearts unto Wisdom.  
Adam cometh short of 1000 years so much, as is the days of man's life.  
Iared, Methushelah, and Noah, overreached Adam in long life, because of the power of the word of God. He died about Mount Moriah, where he was made. He lived till he saw many Kings, he himself the greatest: and until he had erected a stately government, & taught them human arts: who was fittest to do it, being a King to command whom he would, and what he would, and having wit excelling all the men in the world. And as in a Princes court it is requisite to have Noble men some higher and some lower, and men of all degrees; so Adam lived till he might have a stately Court.  
Now if a King should command a Divine to make Adam's Will from his Story, he would make it in this sort. O my Sons, gather you together, and hearken unto the words of your Father Adam, the last that ever he shall speak unto you. I was void of salvation, and enjoyed not happiness, by disobeying: which disobedience I then practised, when I hearkened to the persuasion of Heva, and did eat the forbidden Fruit. I than felt the heavy judgements of God against sin, and saw my nakedness; whereof I was ashamed. Thereby I brought death upon all my posterity: which Curse had continued, if the Mercy of God had not removed it, by offering a Blessing in the Seed of the Woman. I have ruled you all the days of my life as a Father, that you may learn to choose Governors, which resemble Fathers in behaviour. I have instructed you to love & obey their government: you must know, that as my salvation resteth upon belief in the Seed of the Woman, so must yours. But the house of Kaine despising this, and killing Abel, a figure of him who by dying shall overcome the power of the Serpent, will cause the Flood to destroy the earth. Few shall embrace this Doctrine: for though eight be saved by the Ark, yet seven only shall keep sincerely the belief in this Promise of the Seed of the Woman. My days have been long, with the rest of your Fathers; but the end of all flesh is come upon me: for out of the Earth I came, and to the Earth I must return.   

Now compare Christ with Adam.  
The first Adam was made a soul having life, of earth, earthly: therefore by the earthly one, came 

Disobedience.  
sin.  
judgement.  
Condemnation.  
Death.    
The second Adam was wade a spirit giving life from heaven, heavenly: Therefore by the heavenly one, came 

Obedience.  
Grace.  
Forgiveness  
justification.  
Life.    


Adam 

was created on the sixth day, & did eat of the tree the sixth hour.  
Was made a man without a Father.  
made not inferior to the Angels ● lost all.  
Was tempted.  
lost salvation at the time of eating.  
Was made Ruler of the world, and did not hold it.  
Did fall in the Garden.  
His soul was in darkness from the sixth hour until the ninth hour.     

Christ 

Reforming man, and healing the fall, is fastened to the tree the sixth day, and sixth hour.  
Was made a man without a Father.  
Made lower than the Angels, is crowned with glory, & all the Angels worship him being man; whereby we may know the world was made subject to man.  
Was tempted.  
Brought salvation to all, at the time of eating.  
Was made Ruler of the World, and did hold it.  
went into a garden to recover Adam's fall in the garden.  
when he suffered, caused darkness to cover the whole earth, from the sixth hour, till the ninth hour.      


Adam 

By breaking one Commandment, lost all.  
Was called to account the ninth hour.  
Was debarred of the Tree of life.  
Was driven out of Paradise.  
Was the head of his Wife.  
was a 

King.  
Prophet.  
Sacrificer.    
Lived 1000 years wanting 70.     

Christ 

By fulfilling all the commandements, brought life to all.  
At the ninth hour yieldeth up the ghost, & goeth to give account to his Father.  
Is the true Tree of life.  
on that day, openeth Paradise to the poor Thief.  
The Head of the Church.  
was a 

King.  
Prophet.  
Sacrificer.    
Was borne 70. years before 4000      
Because these two Tables consist only of Numbers, and that Numbers in the Scriptures are great helps for the understanding of the same: before we come to speak of Seth, it is not amiss to lay down what Numbers are of most use in the Bible: namely, 1.3.4.5.6.7.8.10.12.   

ONE.  
One: Expressing the union of the Godhead; and from thence, the unity of all Godly, as being members of one head Christ jesus: which is made plain Psal. 133.1. Behold how good and comely a thing it is, for brethren to dwell together in unity.   

THREE.  
Three: Expressing the distinguished Trinity; within which number, many excellent things fall out still, to put us in mind of the undevidable coeternity of Father, Son, and Holy Spirit.  


Adam 

Kaine Of Adam, the eldest extreme wicked.  
Abel  
Seth    
Noah 

japhet  
Sem  
Cham Of Noah, the youngest wicked.    
Terah 

Haran  
Nachor Of Terah, the middlemost was wicked.  
Abram     To show, that neither in eldest, youngest, or middlemost; but in God's free election, standeth our eternal happiness.  
Three Angels appeared to Abraham in his Tent.  
Three foures of precious Stones were set in Aaron's breast.  
Three things reserved in the Ark, 

The Book of the Law.  
The Pot of Manna.  
Aaron's Rod, that did always flourish.    
Three taken up in the Old Testament, and three in the New.  
Three parts was jerusalem divided into.  
Three Letters the root of every word in the Hebrew tongue.  
Three Captivities of the jews.  
Three times was the Temple grossly polluted by the 

Babylonians.  
Antiochi.  
Romans.    
Three times a year, were the jews bound to come to jerusalem to give account of their Religion.  
Three days & nights was jonas in the Whale's belly.  
Three nights and days was Christ in the Grave.  
Three johns, viz. 

john Baptist. Luke 1.60.  
john Evangelist. Mat. 4.21.  
john Mark. Act. 12.25.    

Job saved three 

Eliphaz.  
Sophar.  
Bildad.    
Daniel saved three 

Ananias.  
Azarias.  
Mishael.    
Noah saved three 

Sem.  
Cham.  
Japhet.     
In the third seventh jubilee, the jews fell away, and then jeremy said: O Earth, hear the word of the Lord etc.  
The Title over Christ on the Cross; was written in Three tongues, 

Hebrew.  
Greek.  
Latin.    
Although it may not be urged, that all these Three have full relation to the Trinity, seeing they fall not out by chance, yet we are not to despise the pleasant harmony, and comfortable use of them, but to think that the wisdom of God hath contrived salvation into such a sweet Art, that very children may learn the same: and therefore the Scripture is called very fitly a shallow water, and a deep fountain: shallow, that the Lamb may wade; and deep, that the Elephant may swim.   

FOUR.  
Four: Is a square number, and usual.  
Heber, the fourth after the Flood.  
juda, the fourth son of jacob.  
Four square, signifieth true Religion.  
Moses fourth son in the fourth age, was Sacrificer to the Tribe of Dan.  
Four times seven jubilees, the time of Christ's death.  
Four, The form of the heavenly jerusalem.   

FIVE.  
Five: the letters of jehovah.  
The five Vowels; the sinews of all Tongues.  
Christ seedeth 5000. with Five Loaves.   

SIX.  
Six: The day of Adam's creation: which number is often times used in the Scripture, to put us in mind of the Creation.  
Six hundred thousand fight men came out of Egypt.  
Six hundred years old was Noah at the flood.  
Six times seven Standing, had the Children of Israel in the Wilderness.  
Six years was the land of Canaan in conquering.  
Six Cities of refuge, for one that killed a man by chance, and not of malice, had the jews to fly unto.  
Six times did the Children of Israel fall before Divids' time, in the time of the judges.   

SEVEN.  
Seven: the number of the Sabaoth: which number of Seven, as it is famous for the Creation; so God comtinueth the same proportion throughout the Bible, to the Redemption. For as God the Father made the World in six days, and rested the seventh: so God the Son, having performed his Father's will, resteth the seventh day in the Grave.  
Seven, is a year of Grace.  
Seven Planets in the Firmament, which Plato compareth to the number of seven Stars in Apo. 1.16.  
Seven years was the land of Canaan plagued, for that joseph the beloved of the Lord, should have been slain by his Brethren.  
Seven Stones in the Temple: God's sevenfold Wisdom or Providence, in all his actions.  
Seven eyes to look upon the Building of every Stone in in the Temple of jerusalem.  
Seven years the land of Canaan was settling in rest.  
Seven years the Temple was in building.  
Seven years Nebuchadnetzar was a Beast, for destroying the Temple.  
Seven Gates in the Temple, before you come to the Holy of Holiest.  
Seven Branches did the Candlestick in the Temple stand upon, which had 24. Knobs; signifying the six days work, & the seventh day of rest in the Creation.  
Seven Months was the Tabernacle in building.  
Seven jubilees was the Ark in the house of joseph.  
Seven Trumpeters is a great number, that do always sound God's praise.  
Henoch the seventh from Adam. Heber the seventh from Henoch. Isaach the seventh from Heber. Moses the seventh from Abraham. josua the seventh from Ephraim. Elias taken up in the seventh age from Samuel. joram the seventh from David.  
Salomon's Temple was consecrated in the seventh month, answerable to the birth of the Fathers.  
The ceremony of the Feast of Tabernacles continued seven days.  
After the coming from Egypt, it was seven times seven days before the Law was given.  
Seven times seven days after Christ's resurrection, descended the holy Ghost.  
The stories of the Scriptures go by seven from Moses, till Christ's death, thus: Seven years the land of Canaan was in conquering, Seven fifties for the glory of Joseph's house, Seven seventies for the house of judah, Seven tens for the Captivity.  
From the Captivity, to the death of Christ, seven seventies.  
Moses Ceremonies for the most part, were in the seventh month.  
The Manna that was gathered on the sixth day, served for the seventh.  
The seventh year the jews might not plough, sow, nor reap.  
In the end of the seven sevens, was the year of jubilee.  
In the seventh seven from Cyrus, the Walls of jerusalem were built.  
Seven times 7000. of the jews came from Captivity.  
joakim endeth the seventh seventy, with affliction.  
Seven years plenty, seven years dearth in the land of Egypt; figured by seven ears of Corn, & seven Cows.  
Noah lived seven jubilees after the flood.  
Seven thousand in the book of Kings mentioned, that never bowed their knees unto Ball.  
Kaines house cut off in the seventh age.  
How often shall I forgive my Brother, till seven times? I say until seven times seventy times: alluding unto daniel's sevens.   

EIGHT.  
Eight: The number of the persons saved in the Ark.  
Eight: The day of circumcision.   

TEN.  
Ten: Is a full number, and the highest or last of simple numbers.  
All Nations, after the number of 10. begin again, for plain teaching, and plainness in reckoning.  
Ten, is the year of judgement, or account.  
You have Ten words for the creation of the World: And Ten words for the government of the world.  
The Tenth is a holy number, as in Tithes: which is given to us to acknowledge our duties.  
In the Tenth month, the Waters of the Flood abated.  
Sem lived to see the Tenth age: a great blessing.  
Ten Plagues were the Egyptians plagued with, for afflicting seems house.  
Ten Spies in the Wilderness misbelieved.  
Ten Tribes fell away at Roboams time.  
daniel's Beast hath Ten Horns: which do represent Ten cruel Kings.  
The Beast in the Revelation, hath Ten Horns.  
The Pope hath Ten stately Kingdoms to assist him.  
Noah is the Tenth from Adam. Abraham the tenth from Noah.   

TWELVE.  
Twelve Signs in the Zodiac. Twelve Months in the year. Twelve Fathers from the Flood to jacob. Twelve Sons of jacob. Twelve Fountains in the Wilderness. Twelve Stones in jordan. Twelve Stones in Aaron's breast.  
Solomon had Twelve Stewards, and David Twelve valiant Captains.  
Solomon at Twelve years of age, decided the controversy between the Women for the dead Child.  
Christ at Twelve years of age, is found disputing among the Doctors. He likewise ordained Twelve Apostles: and Twelve times did he appear after his resurrection.  
In the Revelation, of every Tribe is sealed Twelve thousand. The heavenly jerusalem is described to have Twelve Foundations of 12. precious Stones, Twelve Gates, and Twelve Angels, and the Names written of the Twelve Apostles; and through the City there runneth a pure River, and on either side of the River, the Tree of Life; which beareth Twelve manner of Fruits, and beareth Fruit every month in the year; and the leaves of the Tree, do serve to heal the Nations with.  
Now the reason why God in the beginning laid down in close signification, and such easy proportions, the whole scope of his government to the worlds end, is to show that his Wisdom is infinite; and that nothing in the Scriptures doth fall out by chance, but by his forepurpose, according to the secret counsel of his own will, to make us still look back unto the Creation.   


130.  Seth borne (Gen. 5.) when Adam is 130. years old.  
ADam was make in the image of God, Seth is begotten in the image of Adam: to show that whatsoever is borne of the flesh, is flesh; and whatsoever is borne of the spirit, is spirit. When Adam was 130. years old, he begetteth Seth, being (as may be gathered) not one day more, nor one day less: And this rule serveth for all the Ten Fathers before the Flood. The holy Ghost keeping an exact Chronicle of the times, beginneth at Adam, and so goeth forward, laying down the particular ages of the Fathers unto the Flood, saying: When Adam is 130. years old, Seth is borne. Now if he had been one day more, the number had not been perfect; if one less, it had not been exact. We may better therefore conclude, that all the ten Fathers were borne on the sixth day, that is, the day of Adam's creation, rather than on any other day, seeing it can not well be denied, and that it crosseth neither Story, nor rule of Religion.  
Seth, signifieth Settled, or, Foundation. He knew the Creator, and that the world should be founded upon him.  
Esay 58.11. The Wicked have no sure foundation, but are like to the Chaff in a Summer floor: But the Godly shall be like a fresh watered Garden, and like the Fountain of water that never leaveth running; whose foundation is laid for many generations. For as a Tree that hath sure roots, will bear many Branches: so, to be settled in Religion, as Seth was, many things will appear to be of singular force.  
Seth died, being 912. years old. 
1042.   

Now compare him with Christ, thus.  

Seth 

His name signifieth Foundation.  
He was begotten in the image of Adam.     

Christ 

The Rock, and sure Foundation of his Church.  
The very character of his Father.       

Enosh borne, when Seth is 105. years old. 
235.   
In these numbers, you have 10. multiplied by 10. and 5. which is the number of the letters of jehovah.  
HIs name signifieth Sorrowful. Every man is called sorrowful Enosh: and the Hebrew tongue sometime calleth a man Enosh: and sometimes Adam. The Chaldeans call a man Enosh, but not Adam, because they had not the antiquity of the Creation of the world. In Enosh his time, Religion decayed in the house of God: for which, the Flood came and drowned the World.  
This Sorrow, is called a Godly sorrow; to which, the Lord hath added a Blessing, as Mat. 5.4. Blessed are they that mourn, for they shall receive comfort. And Ecclesiastes 7.5. Cravitie is better than laughter; for when the countenance is heavy, the heart is reform. And Christ in Luk. 6.21. saith, Blessed are ye that weep now, for ye shall laugh.  
Christ being sorrowful for the negligence of the jews, knowing▪ that they should be plagued for not embracing the Promise to Abraham, Isaac, and jacob, weary over jerusalem, saying: O jerusalem, jerusalem, (O sight of peace! O sight of peace!) If thou hadst known those things that belong to thy peace; And so with grief and sorrow of heart, he leaveth off, as not able to express the sum of his sorrow. Again, with like sorrow he saith: How often would I have gathered you together, as a Hen gathereth her Chickens, and you would not?  

1140.  Enosh died, being 905. years old.   


325.  Kenan borne, when Enosh was 90. years old.  
HIs name signifieth Contrite, or small store. Mat. 5.3. Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Esay 57.15. Thus saith the High and Excellent, even he that dwelleth in Eternity, whose name is the Holy one: I dwell high above, and in the Sanctuary; and with him also that is of a Contrite spirit do I dwell, that I may heal a troubled mind, and a Contrite heart. Psal. 51.17. An humble and Contrite heart, the Lord doth not despise: Therefore shall every godly man praise the Lord without ceasing.  

1235.  Kenan died, being 910 years old.   


395.  Mahalaleel borne, when Kenan was 70. years old.  
You have in this number ten sevens, or seven multiplied by ten, which is 70: which is the number of his nativity; wherein you have a sweet resemblance of the Creation: of which number, many excellent things are to be spoken, which I will handle afterwards.  
THis name signifieth, My praise God. Leah nameth her fourth son juda, (the Father of Shiloh) Praise God, for so his name likewise signifieth. The use of this, aught to be embraced of all, seeing it stretcheth to the salvation of all. It appeareth hereby, that the godly Fathers in ancient time, had wonderful regard in naming their Children. For if you do mark the whole Stories of the Bible, you shall find very few notable men, whether they were godly or wicked, but they contain rare matter in their names.  
From Mahalaleel we are taught, to Praise God aright; that is, in sincerity of spirit, with sound knowledge grounded upon the truth of his word. David knowing that praise giving to God, is not only required at our hands, but also at every creatures in their kind: biddeth the whole course of Nature, Praise the Lord. And in Psalm. 47.6. he saith: O sing praises, sing praises unto our God: O sing praises, sing praises unto our King: for the Lord is high, and to be feared: He is the great King upon all the earth, sing praises therefore with understanding. He showeth us a reason in the 19 Psal. 1. when he saith: The Heavens declare the glory of God, and the Firmament showeth his handy work. One day telleth another, & one night certifieth another, etc. Therefore, let the words of my mouth, and the meditation of my heart, be always acceptable in thy sight, O Lord my Lock, and my Redeemer. Whereby we are taught, that the true praise of God, consisteth not only in outward acknowledging of his works, and his judgements, (for that the wicked are often times compelled to confess, as Pharaoh, Nebucadnetzar, and others;) but we must praise God so, as that all our thanks, and all our actions, may tend to the acknowledging of the Redemption by Christ. For so doth David In this 19 Psalm, he beginneth with the Creation, and endeth with the Redemption. Let us therefore with him also say, Psal. 103.1. Praise the Lord, O my soul; and all that is within me, praise his holy name; which forgiveth all thy sin, and healeth all thine infirmities: which saveth thy life from destruction, and crowneth thee with mercy and loving kindness. And Psalm. 105.1. O give thanks unto the Lord, and call upon his holy name, tell the people what things he hath done. O let your songs be of him, and praise him, and let your talking be of all his wondrous works. Rejoice in his holy name: Let the heart of them rejoice, that seek the Lord. O seek the Lord and his strength, seek his face evermore.  

1290.  Mahalaleel died, being 895. years old.   


460.  Iared borne, when Mahalaleel was 65. years old.  
For this number 65. it is the half of 130.  
HIs name signifieth Lowly, or, Meek. He was 162. years old before he married: because, at that time he had knowledge of the Flood that it should come: therefore he consecrated his son to God.  
How precious a virtue this Meekness is, and how highly to be embraced, we may know by open experience, if we examine how God from the beginning, hath governed the World: for God respecteth not the person of any man, that he should fear him. He overthrew the rebellious Nimrod, and the rest of the Nephews of Noah, that would have a Name; and turned their speech into Babbling. He plagued that flouting Ishmael, and quailed that doughty Esau. He drowned stout Pharaoh in the red Sea, and overthrew the iron Chariots of Sisera at the waters of Mageddon. He smote divers Nations, and slew mighty Kings: Schon King of the Amorites, and Ogg the King of Basan, and all the Kingdoms of Canaan. He foiled the proud Philistine, and heawed the horn of Agag in pieces. He made jesabel a prey for Dogs, and wicked Achab to be slain in the valley of jesrael. He made king joakim to be buried like an Ass, and profane Nebuchadnetzar to eat Grass like an Ox. He made drunken Balthasar to tremble like a Leaf, and Antiochus the wild, to be devoured of Worms: to show, that he regardeth not proud looks, or feareth the kings displeasure: For he setteth up Kings, and pulleth down Kings, as Luk. 1.48. He looked on the low degree of his Handmaid. He hath showed strength with his Arm: He hath scattered the proud in the imaginations of their hearts. He hath put down the Mighty from their seats, and hath exalted the Humble and Meek: As joseph out of the Dungeon, David from the Sheepcoates, Daniel from the lions den, Peter and john from mending their Nets, and made them Rulers over mighty Nations, and Teachers to the Princes of the earth. Matth. 5.5. Therefore blessed are the meek, for they shall receive the inheritance of the earth.  
Christ being meek, was led as a Sheep unto the slaughter, not epening his mouth.  
Iared died, being 962. years old. While he lived, 
1422.  there was no proclaiming of the Flood, but presently after there was.   

7. Henoch (the seventh) borne, 
622.  when Iared was 162. years old.  
HIs name signifieth Holy, or, Dedicated to God. The name showeth his father's affection, in giving him unto God; answerable unto Abraham in offering Isaac. Henoch of Kaine, was contrary in signification to this Henoch: the one, Dedicated to God; the other, to the Possessions of this World. For Kaine after his curse, wandering to the land of Nod, buildeth a City, and calleth it after the name of his son Henoch. The other Henoch, though indeed a rare man, yet was 65. years without any mention of his integrity: And after that his holiness is made manifest in this, that he found favour with God; his calling was very glorious, being made a Preacher, to declare salvation to all that would believe in Christ; and his own actions of life to be performed in the highest degree of virtue. Whereby we are taught to be holy and blameless before God, not giving our members subjects unto wantonness or pleasures of this life; but esteeming the world, as though it were not; and possess it, as though we possessed it not: putting on the New man Christ jesus, that we may be holy, even as he is holy.  
7. You have here the number of Seven, to show that Henoch is the seventh from Adam: for so he is called in the Epistle of jude. He was no doubt, a very rare man, seeing that he is commended of the Holy Ghost to have Walked with God, to have his years answerable to the days of the Sun, & registered to be the seventh from Adam, a Sabaoth keeper; for his years do agree with the number of the Sabaoth: which number of Seven, or of the Sabaoth, throughout the Bible, doth still put us in mind of the Creation, and so of the true keeping of the Sabaoth. For in the beginning, God made the World in six days, and rested the seventh, and hallowed and sactified the same, and commanded it to be kept Holy throughout all generations: And to resemble the same in his Creation before there was a Sabaoth, he made the seven Stars in the Heavens, which the Philosophers call Planets, which have force in the whole course of Nature; which he in his wisdom placed there, that the very Heathen, and such as would not take notice of the Sabaoth, might have the name thereof in their mouths, although they made no use thereof in their hearts.  

987·  Henoch is taken up, being 365. years old.  
His taking up, did show what should be the state of the Godly. He was taken up in despite of the wicked, and in recompense of his own faith. He was taken up 57 years after Adam's death, all the Father's being then alive: And it may be the Fathers did see him taken up, as a figure of Christ's ascension. The wicked might then say, Where is the appearance of the Flood: for Adam is dead, and Henoch is taken up, and all things continue as from the beginning? In that God bestowed so short life upon Henoch, it showeth that he would bestow greater blessings on him in an other kind.  
His years are answerable to the days of the Sun 365. years, a year for a day. And as the Sun excelleth all other Stars in brightness; so did his life excel all other men then alive in the World, for virtue. He is also said, to have Walked with God, to be a preacher of Righteousness, to be taken up.  
These four special commendations are of equal glory: and we may be assured by these testimonies, that his Godliness was very rare. The Grecians say, that he left a book behind him of his preaching: But thereby (as much as in them lieth) they call into question the truth of the Scriptures. For first, by this opinion they derogate from the glory of Moses, that he should not be the first writer. Secondly; from the wisdom of God, which took order to lay down the lives of the fathers in so short Arithmetic, and would thereby have his wisdom wonderful to those which should come after: which had been to small purpose, if Henoch had left a book of his preaching. But the Grecians thus being answered, it followeth that henoch's prophecy was against the words of the wicked, and against the contempt of religion, which wicked men showed in not believing the preaching of the flood. Saint Jude in his Epistle, from the circumstances of the men and manners of the People to whom Henoch preached, gathered what might be the sum of henoch's preaching, in this sort: Behold the Lord cometh, how? as at the giving of the Law, With thousands of his Angels, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds which they have ungodly committed, and of all their cruel speakings which wicked sinners have spoken against him. Upon which words, the Grecians not knowing the course of the Hebrews, in their feigned speeches say, that Henoch left a book of his preaching behind him.  

Now compare him with Christ.  

Henoch 

Was a Prophet: for he prophesied of the destruction of the World by the Flood▪  
Walked with God,  
His days were as the days of the Sun.  
Was taken up, being the seventh from Adam.     

Christ 

Was a Prophet, & prophesied of the destruction of the world.  
did the will of his father.  
Is the bright Son of justice: whose days, in the Psalms are likoned to the days of the Sun.  
In the Scriptures, is the seventh that ascended:      
To weet, 

1. The son of the Widow of Sarepta. 1. King. 17.22.  
2. The Shunamites son, whom Eliseus brought again to life. 2. Kings 4.35.  
3. The Soldier buried by Elizeus corpse. 2. kin. 13.21  
4. jairus daughter. Math. 9.25.  
5. The widows son. Luke 7.15.  
6. Lazarus. john 11.44.  
7. CHRIST.    
That is, 3. in the 

Old Testament,  
New Testament,   and the Lord was the seventh.   

Methushelah borne, when Henoch was 65. years old. 
687.   
His name signifieth Long life, or, Spear death.  
Methushelah died, being 969. years old, (Sem being 98. 
1656. ) the seventh that died after Adam, as his father Henoch was the seventh that was borne after Adam. He died but a few days before the Flood, to show that he being a just man, kept away the Flood, and lacked but 31. years of 1000 Now it is not to be understood that he lived full 969. years, for he lived but a few days of his last year. For if his years be cast, you shall see he dieth in the year of the Flood. The Flood came not in the first month, because Methushelah then lived. The tenth day of the second month the Flood came, Methushelah was dead before that time. His days were the exact rule of the Flood, for so long as he lived the waters could not overflow the earth: he being dead, the waters might ask God whether they should now work vengeance to the wicked? No saith God, Noah shall mourn him a month, as the children of Israel mourned Jacob's death: afterwards, this month of sorrow being ended, than they demand of God again, whether now the wicked should be overwhelmed with waters? God answered, no: for Noah shall have a Sabaoth of preparation. This being finished, the Flood covereth the face of the earth.  

Methushelah, spoil death, or, Spear death.  
Christ 

Died, and rose again, and re●i●ed, that he might be Lord of quick and dead.  
Suffered death, that by his death, he might overcome him that had the power of death.      


874.  Lamech borne, when Methushela was 187. years old.  
HIs name signifieth Stricken, or, Heart-wounded. He is called so in respect of some inward griefs that he should bear for the afflictions of the world. You have an other Lamech of Kaines house, but of contrary nature to this Lamech. Lamech of Kaine, was a striker: Lamech of Seth, stricken: the one a Preacher of destruction to the world: the other, an example of impiety to the world; and being 1600. years after Kaine, knew Kaines story. He had two Wives: it was not so from the beginning. Some hold, that he was the first that had two Wives: but doubtless many others had the like; but God in one, doth show the manners of the rest. He saith to his Wives, I will kill a man, etc. So that as the world began with killing, so it continued in wickedness and violence. The other Lamech, doth make a confession full of contrition, and in naming his Son Comforter 600. years before the Flood, showeth that he was a Prophet of very lively skill.  

1651.  Lamech died five years before the Flood, being 777. year old, (and Sem 93.) His age runneth upon sevens: for what he wanted in long life, he had it in casting a sweet account. If Lamech had had the age of his Fathers, he might have seen the Flood.  
Compare him with Christ.  
Christ is both outwardly stricken, and inwardly wounded. Outwardly, when in the open Hall he was buffeted, scourged, & spitted at, and upon the Cross pierced both hands, feet, and sides. Inwardly, when he was reviled with blasphemous speeches at his death; and when in stead of Drink to comfort him, they gave him Gall and Myrrh mingled together: but most especially, when his guiltless soul did suffer unconceaveable torments, to redeem our guilty souls and bodies from the thrall of Satan; as may appear, when from his sides issued Water and Blood.   

Noah borne, when Lamech was 182. years old. 
1056.   
HIs name signifieth Comforter, or, Restorer. The faith of Lamech no doubt, was clear concerning salvation, by the seed of the woman, in that he named his son Comforter, or, Restorer. As if he had said, though for inpiety, all the world be destroyed; yet I am assured that the Promise made to Adam, must of necessity be performed, or else no flesh can be saved. In this faith Adam, after he had transgressed by eating of the forbidden Fruit, was saved. In this faith, Abel offered up a greater Sacrifice than Kaine. In this faith, Henoch walked with God, and was no more seen; for he was taken up. In this faith, all the Fathers obtained eternal life. In this faith, Noah became a Preacher of Righteousness, and an executor of true judgement, and prepared the Ark to the saving of his household, etc. Heb. 11.  
10. This ten is to show that Noah is the tenth from Adam: Multiply Henoch by Noah, that is the number of the Sabaoth, by the full number 10. you have the number 70. which throughout the Bible is famous, and of great force for light in the Sorry. In this tenth age, God's justice over all flesh was extended.  

Compare him with Carist.  

Noah 

Was a preacher of righteousness.  
Found grace before God.     

Christ 

Was the true preacher of righteousness. Dan. 9.24.  
Grew in favour with God and man. Luke 2.52.      


Noah was a 

King.  
Prophet.  
Sacrificer.     

Christ was a 

King.  
Prophet.  
Sacrificer.       


1535.  In Noah's. 480. Cxx. Years begin Gen. 6.  
WHerein Noah made the Ark: for so long was he in making it; not because he could not have made it sooner (for God could have commanded it to be made with a word, as well as he made all the world) but to show the patience and long suffering of God, in sparing his judgements, that they who would not hear the preaching of Noah, might justly be condemned.  
Many things fall out in the Bible, whose number are answerable to this of 120. years.  
120. Nations paid tribute to bring the jews home from Captivity.  
The government of the Persians was about 120. years.  
120. Several Nations, that is, some of every Nation, were at jerusalem after Christ's Resurrection.  
The Hebrews descant very strangely with the letters of jehovah, and the 120. years wherein the Ark was in making, thus. Multiply 120. by the letter— which is 5. then you have 600. which is Noah's age at the Flood, with the letter, which is 10. then you have 6000. The end of the world. This is the consent of all the Hebrews.   

here is a doubt to be discussed, concerning the words spoken in Gen. 6. The occasion of the doubt ariseth thus.  
God saith in Gen. 6.3. My spirit shall not always strive with man, his days shall be an hundred and twenty years. In Gen. 5.32. Noah's age is reckoned, and he is then said to be Five hundred years old, and begetteth Shem, Cham, and japheth. When his age is reckoned again at the Flood, the sum is but Six hundredth years: So that if the sixth Chapter be in time after the fifth, and in the fifth Noah is 500 years old, and that afterwards, God saith, The days of all flesh shallbe an hundredth & twenty years, than Noah at the flood must be 620. years, for put 120. to 500 and you have 620. but his age at the Flood is but 600. Therefore some think that either the Chronicle is false, or else the 20. years were shortened: like as it was in jerusalem's straits, lest no flesh should be saved. To answer this doubt, we must observe, that it is no reason in divinity, that because a matter cometh, or is made mention of in a Chapter afterwards, that the time therefore of that story or action followeth the Chapters or actions going before; for this is but a circumstance of method: For Moses in penning the Scriptures, used this order. He layeth down things of like nature together, as Genealogies together, & such like, though they differ in time; because else he should make often repetition of the same things. The observation of this, caused the Hebrews to set down this Rule, that Moses in penning his Story, doth not regard the circumstance of first & latter. To weet, he doth not set down that in the first place, which is first in time; and so that which is latter in time, afterwards; but sometimes that which is latter, in the first place; and that which is first in time, in the last, as the necessity of the narration giveth occasion. This being thus made plain, the doubt is easily discussed; for neither is Noah 620. years old at the Flood, neither are the years of the Flood any thing shortened, but the Chronicle is altogether true. For if we refer the 120. years of the Flood, 20. years before that Chapter in which it was said Noah was 500 years old, and begot Sem, Cham, and japhet, then do we make all things agree, without crossing one another: and this of necessity we must needs do: For seeing God hath laid down the generals in proper and plain terms, we must so cast the particulars, that they may make the general true, and no way alter it. Besides, we have a like example: for although all the lives and deaths of the Fathers before the Flood, are reckoned and summed up together in one Chapter, we must not think that all their lives are precedent to the Chapters following. For the Chronicles showeth that Lamech lived 5. years before the Flood, and Methushelah's death and the beginning of the Flood, are very near: Even so here this sentence of the 120. years, is to be counted before the fifth Chapter wherein Noah's age is reckoned: and for the shortening of the days in jerusalem's besieging, the holy Ghost saith, it shall be so; but for the shortening of the days at the Flood, we have no such warrant in Moses: Therefore we are not to believe it.   


1536.  Cxx. years begin Gen. 6. In which the spirit of Christ preached while the Ark was in making.  
Upon this sentence, there dependeth a great question, whether Christ descended into Hell in his human soul. The cause why this question is necessary to be handled, is because divers of the ancient Fathers hold opinion of Christ's descent into Hell in his human soul: Whose opinions having been so superstitiously received, have drawn others of latter time, into the like errors. But if men would follow the plainness laid down in the Bible, and with humility search it, avoiding curiosity, they need not trouble themselves with the errors of the Fathers. The words of the text. 1. Pet. 3.18. are these Christ was dead concerning the flesh, but was quickened by the Spirit. By the which he also went and preached to the spirits in prison, which in times past disobeyed, when once the long suffering of God abode in the days of Noah, while the Ark was in making. Now the words whereupon this error is grounded, are these. Christ being dead as concerning the flesh, went and preached to the spirits in prison. Upon this they gather, that the spirits mentioned there, are meant those in Hell: and went and preached, that is, after he was dead. But if we compare these words with the residue, and consider the time when this preaching was, we shall see Saint Peter meaneth nothing less, than the descending of Christ's soul into hell. For first, the text saith, He went and preached by the same spirit by which he was quickened. This spirit is of necessity the Godhead▪ For what spirit was there that could loosen the sorrows of death that they should not hold him, and raise Christ from the dead, but the Godhead of Christ? Then the souls of all men, Godly or ungodly, being immortal, cannot die; and therefore this quickening, cannot be meant of his human soul, for it needed none. Besides, we must consider to whom Saint Peter wrote, to wit, to the jews. Now seeing Christ taught nothing but Moses and the Prophets, and the Apostles nothing but what they learned of Christ; with what conscience could Saint Peter write a story to the jews of the seveere justice of God, which was never in Moses? for Moses never mentioneth Christ's descent into Hell, there to cause the wicked to be more tormented. Therefore seeing this old opinion gathered out of the works of the fathers, and bred by them, maintaineth manifest absurdities, we must seek for another exposition. If we consider the old Testament, we shall find that Eliphaz in the book of job. preacheth the same doctrine that S. Peter doth, and therefore will serve for an exposition. Eliphaz reasoneth with job thus: Hast thou, O job, marked the way of the world wherein wicked men have walked, which were cut off by time, and whose foundation was covered with waters, which said unto God, depart from us? And yet what could he do more for them? he filled their houses with good things, yet they refused the way of the Almighty. So S. Peter speaketh, that the spirit of God went in like manner, as he is said to come down at the overthrow of Babel by confounding their tongues, and when he destroyed Sodom and Gomorrah, & preached in Noah, to weet, the time while the Ark was in making. To whom? to the Spirits now in prison: Why? because they said to God, Depart from us, we will none of thy ways. Thus we see the words of S. Peter made plain.  
This time of 120. years, Saint Peter calleth, The patience and long suffering of God. The jews in a Book called Zoar, expound S. Peter's words in this sort. The Lord cometh to plague the Wicked for their unbelief, six months with Water, six months with Fire; hot and cold, and sent them all to Gehenna, which is Hell: not that they meant so, (the story of the word by plain eyesight controlling it) but that the anger of God was as grievous to their souls, as the Waters of the flood which wrinkled their bodies. Christ in the Gospel compareth the Flood with the end of the World: for in the days of Noah, they had rich jubal to feast them, and cunning Tubalkain to delight them in building, or such like devices; and fair Nahamah that they might marry according as their eyes lusted, till the Waters of the flood overwhelmed them: so shall it be in the end of the World. Eliphaz. counseleth job, that considering the end of these men, he should be at peace with God before our substance be cut off, and the fire consumed the rest of them.   


1556.  japhet borne when Noah was 500 years old.  
HIs name signifieth Persuaded. He was the eldest Son of Noah; whereof many seem to doubt: which being examined by Scripture, will appear most certain. In Gen. 5.32. it is said, Noah being 500 years old, he begetteth Sem, Cham, and japheth. Now it is certain, they were not borne all at once; for the plain Story crosseth that. In Gen. 7.6. Noah is said to be Six hundredth years old, and the Flood cometh. Then he must needs have a Son that is 100 years old: It could not be Sem, for he was but an hundredth year old, two year after the Flood, Gen. 11.10. Neither was it Cham, for he was younger than Sem, for Noah said, He knew what his youngest Son had done. The reason of this doubt ariseth, because Sem is named first in Gen. 5.32. whom Moses (penning the Story long after) placed first, to show that Sem was the most worthy, and had the prerogative of first borne, because Christ was to come from him, according to the Promise made to Eva in Paradise: The seed of the Woman, shall break the head of the Serpent.   

Sem borne, when Noah was 502. year old. 
1558.   
HIs name signifieth, Name, or, Renown. Whereby we are to understand, that Noah had a wonderful assurance of the Promise in Christ in calling him Sem, or as we say, Name. And withal, we are to seek by the like faith to be renowned, that our Names may be written in the Book of Life. For Solomon saith Pro. 22.1. & Eccle. 7.3. A good Name is more worth than a precious Ointment: But God will put out their Names from under Heaven, that flatter themselves in their wickedness, and whose root beareth Gall and Wormwood, as he commanded. Deut. 25.19. Put out the Name of Amalecke from under Heaven, he is the beginning of Nations, but his latter end shall perish utterly.  
These numbers, are the sum of the years from the Creation to the Flood; which are gathered by the particular Nativities of the ten Fathers before the Flood.  


Adam. 130.  
Seth. 105.  
Enosh. 90.  
Kenan. 70.  
Mahalaleel. 65.  
Iared. 162.  
Henoch. 65.  
Methushelah. 187.  
Lamech. 182.  
Noah. 600.   These particulars being added, they make the years of the world at the Flood, 1656.  
½ This half showeth that at the Flood, the days of man were shortened half in half, as Psal. 89.45. The Lord hath shortened the days of youth.   


1656.  The Flood is brought upon the old World. etc.  
THe Flood is a resemblance of the destruction of the world, and was the greatest judgement of the world, till the world shallbe consumed with fire. Therefore the story of the Flood doth cause us to consider of things past, and to have judgement of things to come. For in the Flood are rare examples concerning weighing, numbering, and dividing. It was 40. days in raining: the like time in abating. God hath numbered, weighed, and divided. The second day of the seventh month. The times do show, that God doth weigh and number wonderfully all the affairs of men: but men did not then know what God would do, because he had hardened their hearts; and scorning Noah all his life time, they were ashamed then to fly unto him; but the Flood came for the sins of man; for the blood of Abel, came the Flood, and washed them all away. Yea, the very waters that were under the earth advanced themselves above men.  
Further, in this story of the Flood, these three things are chiefly to be considered, The 

Ark.  
Persons that were saved.  
Time of the continuance of the Flood.     

And first for the Ark.  
THe Ark was made about Mount Libanon, where the Cedars for Salomon's Temple were had, and it was six score years in making: Which time, in S. Peter is called, The long suffering of God. The forty years in the Wilderness was a famous thing; but the making of the Ark was more famous, and the time thrice so long. Not any thing so famous as the Ark, except the Lord's death. The proportion of height, depth, & breadth, are described Gen. 6.15. The height, is the tenth part of the length. The Beasts were in the middlemost place; the fodder above, the dung beneath. And God bids us mark the quantity of all the Beasts of the earth by the bulk of the Ark. There is much speech taken from the Ark to the Church: but the consequent of the one, followeth not in the other.  

In the Ark were Beasts clean and unclean.  
Some in the Ark did perish.  
They that were out of the Ark did perish.  
The Waters did hold up the Ark.   

In the Church are faithful and unfaithful.  
Some in the Church do perish.  
So the Turk being out of the Church, doth perish.  
The Waters doth wash them clean away that are without.   
The tossing upon the waters, doth represent the troubles which the Church of God is to endure in this life. Again, no man of modesty but may know, that it was no pleasant life for Noah & all his family to dwell a whole year upon the waters, and to abide the noisomeness of all kinds of Beasts in the Ark, which came to the Ark at the appointment of God, to the condemnation of all the world. For it appeareth, that the very bruit Beasts had more regard to themselves, than the wicked mockers which despised the preaching of Noah, and the making of the Ark, who said, where is the appearance of his coming! Ever since the Fathers died, all things continue in one state: Winter, Summer, Spring, Harvest, etc. And while they were thus saying, the Flood comes and washeth away their foundations. But saith S. Peter, in this they are willingly ignorant, for even as before the Flood, they married, feasted, builded goodly houses, etc. even to the day that Noah entered into the Ark, and never thought the preaching of Noah true, because all things continued still in the same sort, they thought it unpossible that the waters which were beneath the valleys could cover the highest mountains fifteen cubits: and yet this they might have known, that as the waters in the Creation covered the earth till God commanded them to go to their Channel; even so again at the commandment of God, they could return to cover it. Saint Pteer therefore addeth, that these men were willingly ignorant.  
The Ark rested upon Mount Ararat, which is a Mountain in Armenia, and signifieth, Take away fear. Whereby we are to note, that Whosoever dwelleth under the defence of the most High, and shall say unto the Lord, thou art my Hope, my strong Hold, and my GOD in whom I put my trust, shall not be afraid for any Terror by night, nor for the Arrow that flieth by day, for the Pestilence that walketh in darkness, nor the Sickness that destroyeth in the noon day. For a thousand shall fall at their right hand, and ten thousand at their left hand; but they shall not be touched. With their eyes shall they see the raward of the ungodly: for the Lord is their hope, and he hath set his house of defence very high. With long life will he satisfy them, and through his loving kindness, will he show them his salvation. Let every one therefore say, The Lord is my Light and my Salvation; whom then shall I fear? The Lord is the strength of my life, whereof then should I be afraid? for in the time of trouble, he shall hide me in his Tabernacle, and set me up upon a Rock of Stone.  

Now compare Christ and the Ark together.  

The Ark had a Door, by the which Noah and his household entered into it, to the saving of them.  
Mount Ararat, take away fear.   

Christ 

Is the Door by whom we enter into the Holy of Holiest, to the saving of our souls.  
Is that Mount Ararat, upon whose shoulders if we rest, we need not fear what man can do unto us.      
The persons were 

Noah,  
japhet,  
Sem,  
Cham,   and their Wives. Pas. 30.3 The Lord hath brought my soul out of Hell, & kept my life from them that go down to the pit.  
By faith Noah prepared the Ark, to the saving of his household. Heb. 11.7.  
Noah Walked with God; therefore it is certain, that the spirit of Christ preached by him. For S. Peter giveth a rule. The spirit of Christ spoke in all the Prophets. His calling was very glorious, being made a Preacher to declare salvation to all which would believe in Christ. How he was received, it is manifest, seeing he prevailed with a very few: yet the word of God is not in vain. For seeing they refused the mercy of God offered in Christ, it is certain Noah would preach the judgements of God, the other part of the Gospel, which the Latins call Excommunication; the Hebrews, The Lord cometh. The Hebrews, and with them the Greek Orators, do use to feign Prosopopeia, which is a Conference or Communication, when they mean to express things more at full. So we may imagine Tubalkaine to say; Surely Noah is an honest man, and payeth well for his work, and he hath with very great charges kept a great sort of Labourers these six score years: What should he mean by this? Surely, answereth jubal, I will tell you strange things: Seven of my best Rams, and seven of my best Ewes ran from my flock right-foorth to the Ark, & there they went in. And an other standing by, replieth: I am sure I can tell (saith he) as great a marvel as this: for coming by a Wood, I saw a fearful Lion and a fierce Lioness, and they went as gently by me as two Lambs, not offering to do me any hurt, and came to the Ark, and there were Planks set, and they went in. Yea saith an other, I saw a huge Bear do the like. And so they might speak of the rest of the Beasts This might drive them to an amazedness, but this could not save them. And hereby it is apparent, that it is not in our power to repent when we list: for this is not repentance, to be sorry for our sins, (there is no man so wicked, but hath done so,) There must be also a turning to God; which is never, except we be lightened by his spirit. The Lord useth first to offer mercy; which if it be contemned, be hardeneth our hearts, that thereby we may be made more fit for his judgements.  
I'm was saved in the Ark, to be a scourge for all the rest. And if you mark through the Bible, you shall find that God dealeth in the like severity. For every good Family, hath one of Cham's impiety to persecute him.  
ADAM had The Serpent, to tempt him.  
Abel had Kaine, to kill him.  
Isaac had Ishmael, to flout him.  
jacob had Esau, to pursue him.  
joseph had His own brethren, to sell him.  
job had His Wife and Friends, to reprove him.  
The Israelites had Pharaoh, to afflict them.  
David had Saul and Absalon, to persecute him.  
The jews had 

The Babylonians,  
The Medes & Persians,  
The Grecians,  
The Syrogrecians,   to subdue them.  
CHRIST had She jews, and Romans, to Crucify him.   

The time of the continuance of the Flood, is thus described.  
IN the days of the Flood, Moses teacheth two things: the days of the month, and the days of the whole Year. For he writeth that the Flood began the Seventeenth day of the second month, & that the Waters prevailed 150 days; & that the next day after 150. was the Seventeenth day of the seventh month. Six and forty days had passed before the Flood: for the Seven and Forty day (I mean the Seventeeths day of the Second month) the Flood began. join One Hundred and Fifty with Six and Forty, they make plainly One hundred ninety and Six days, which divided by Thirite, leave Six exact months, and the Seventeenth days of the seventh month in which Moses writeth, that the Ark rested. Hereby it is most evident, that in ancient time they had 30. days to a month. Moreover, a moderate expounder of Moses, shall find 365. days in the year of the Flood; thus. The first day of the tenth month, 271. days from the beginning of the year, the tops of the Mountains were discovered: Noah tarried yet 40. days: When 311. days were passed, than he sent forth a Raven, which hovered a long time, he nameth not the time, but as 7. upon 7. in the Dove is expressed: so 40. upon 40. is here to be understood. So then there are days 351. to which add the 14. last in which the Dove was twice sent forth, than you have days 364. after the 14. days in which the Dove returned not. Moses reckoneth the first day of the month, in these words: In the 601. of the age of Noah, the first day of the first month the waters were dried up. Concerning the 5. days, every six years they make a leap month, & the odd quarter of a day in 120. years, make a leap month.  
Thus much for the use of the Fathers before the Flood.    

Now follow the Fathers after the Flood, whose Story containeth unto the Promise given unto Abraham. 427. years.  

Some thing will I speak of the general use of them both together.  
We have two stays, the Fathers before the Flood, and the Fathers after the Flood. The sum of all, is nothing else, but to know God, and him whom he sent jesus Christ: For surely, the spirit of God hath in such plainness penned down the Story of the Scriptures, that all the world must wonder at the wisdom of God laid down so shortly, and plainly. Before the Flood he taught nothing but the Gospel, adding to the doctrine thereof, Kaines Murder, and Lameches Adultery. And after the Flood, we have not ten notable Fathers as before: For Terah the father of Abraham fell away, and worshipped strange Gods. And surely, as the Sun, Moon, and Stars, are glorious and excellent for the distinguishing of times: so are the Numbers of the ages of the Fathers. And through the Scripture for the clearness of the Word, Times are general, or particular: General, from Adam to the Flood, and from thence to Abraham's promise, from thence to the coming out of Egypt, then to the building of Salomon's Temple, then to the burning thereof by the Babylonians, and then to the end of the Captivity, and from thence to the death of Christ. These are the sum of all the Times: the proof of these, is scattered through the Scriptures.  
Thus much for the two Tables in general.   

After the Flood.  
Noah and Sem be here handled again, because their story continued through and after the Flood.  

Compare Noah with Adam, and you shall see that Noah is another Adam.  

Adam 

Was an husbandman.  
Became into transgression by eating unlawfully.  
And Eva after their transgression, seeing their nakedness, sewed Figtree leaves to cover them: and the very same words that God spoke to Adam in Paradise for ruling and increasing, the very same he reneweth to Noah.  
Had the tree of Life in Paradise, for a seal of conservation.  
Had two younger Sons good, & the elder wicked.     

Noah 

was an husbandman.  
Became into transgression by drinking unlawfully.  
After his transgression having his nakedness uncovered, is covered by Sem and Japhet.  
Had the Rainbow as a covenant of preservation.  
Had two elder Son good, and the younger wicked.      
Kaine the eldest son of Adam was cursed.  
I'm the youngest son of Noah, even to Canaan his youngest son, was cursed.  
The one against nature, killed his Brother: The other against humanity, uncovered his Father's nakedness.  
Adam before the Flood, might eat no Flesh. Noah after the Flood, might eat Flesh, the Blood only excepted; because in the Blood of every thing is the life; and the life of every thing will God require at every creatures hand: from the severity of which, a commandment against Murder was given to Noah.  
The reason why they might eat Flesh after the Flood, and not before, may be, because the days of man being shortened at the Flood half in half, the bodies of men were afterwards of a more weak constitution: and then you read first of planting of Vines for Wine, which was added to be an help in digestion, to the strengthening of the body, and quickening of the vital spirits, as in Psalm. 104.15. Wine doth make the heart glad, and Oil doth cause a cheerful countenance.  
Noah was drunk, and uncovered in the midst of his Tent; and awaking from his Wine, he knew what his youngest Son had done, and said, Cursed be Canaan: a slave of slaules shall he be. (Now Noah would not curse Cham, because God blessed him, but he cursed Canaan his Nephew the Son of Cham: who as some suppose derided also his Grandfather.) Blessed be the God Sem. And, God will persuade japhet to dwell in the Tents of Sem. Upon these three sentences do the chief Stories of the Bible depend. For whatsoever plagues doth befall the Egyptians, the Canaanites, Ethiopians, Blackemores, Babylonians, and such like, is contained within Cham's curse. Whatsoever blessing is promised or performed to the jews, is comprehended within Sems blessing. Whatsoever promises of mercy and saving health, was prophesied of to the Gentiles, is understood under these words, And God will persuade japhet to dwell in the Tents of Sem.  
The Prophet Noah spoke not at random, when he said: Blessed be the God of Sem. But what is there spoken short, in due time is drawn out longer; and the not regarding the blessing to Sem, doth make many things in the new Testament, to be neglected.   

And first for CHAM.  
HIs name signifieth, Hot, or, Choleric: And those Countries did his Sons (after the confusion of Tongues) possess; namely, in Africa in the South country. I'm the Prince of Africa, (the spreader of wickedness) inhabited the fourth part of the World with his Families. His House never got any victory, but for some especial punishment to be showed upon Sems' house. I'm had a curse in this world, and doubtless in the world to come.  
He had four Sons: The first, Cush, of whom came the Ethiopians, or in our tongue, Burnt-faces: The second, Mitzraijm, of whom the Egyptians come, for Mitzraijm doth signify Egypt: The third, Put, of whom the Lybians and Blackamoors come: And the fourth, Canaan, of whom the Canaanites come, in whom the curse of Cham was pronounced; notwithstanding it falleth out also in all his other Sons. And as Canaan was a slave of slaves; so are they that are of the like infidelity: so that oftentimes for the horrible impiety of one man, the whole Nation fareth the worse.  
This Canaan had eleven Sons, and himself made the twelve; and his Country was called Canaan, which once was Paradise. And as Paradise to Adam resembled the state of Heaven: so did the land of Canaan, to the Israelites, and the jews: for it was a Land abounding with all good things. In Paradise was the Tree of life: in Canaan, CHRIST was borne the true Tree of life. Adam neglecting the true service of God in Paradise, was driven from thence. The jews neglecting their Sabaothes, and finally the knowledge of Christ, were likewise driven out of Canaan. But as notwithstanding Adam's fall, salvation in Paradise was promised to all the world: so notwithstanding the sin of the jews, Christ in Canaan, wrought the full salvation of all the world.  
These eleven sons of Canaan were settled in one soil, that is, in Canaan (which is about 160. miles from North to South, and 60. miles from East to West.) Their names are Zidon who built Tyrus, the glory of the world for traffic of Merchandise Heth Gebusi, who after seems death, (as it should appear) possessed jerusalem. Amori Girgashi, of whom there were some left till Christ's time, as Matt. 8. 28; Hiuits, of whom Abraham bought his burying place, of whose kindred also Esau took him Wives. Arkite, Sivite, Aruadite, Zemathite, Hemathite. It is supposed there were so many Tongues as there were Nations: but it was no otherwise then our Cornish and Northern men differ in their tongues. These were Lords of the whole soil to plant, build, and replenish it against time to come, that the twelve tribes of Israel might have Vineyards that they never planted, and Houses they never builded. Whereupon Moses saith Deut. 32.8. When the most high God divided to the Nations their Inheritance, he appointed the borders of a people according to the number of the Sons of Israel. And when God promiseth to Abraham Gen. 15.18. that he will give his seed a Land that shall flow with Milk and Honey, he bordereth it from Egypt to the great River Euphrates; within which borders, are contained the several Lordships of Canaan and his Sons, namely, the Kenites, the Kenesites, the Cadmonites, the Hithites, the Pheresites, the Giants, the Amorites, the Canaanites, the Girgashites, and the Gebusites.  
Because I'm scorned his father, who was the restorer of all the world, therefore his Country was to be given to Sems House the jews; and they were driven out of their Land by the Sword of joshua, except some few, who were left in the Land to be Spurs in the sides, and Thorns in the eyes of the Israelites, who were to possess it; that when through the abundance of wealth they grew to forget God, they might be chastened with his rod of correction. Thus sham's curse is extended even unto Canaan his youngest son, and he is made a Servant of servants to Sem, that the blessing of Sem might appear, and the open cursed should serve the open blessed, although it be nine hundred years after Noah's Prophecy, to show that although God suffer the wicked a while, and doth defer his punishments until the sin of the Amorites come to a full ripeness, that yet he is a righteous judge, and sitteth upon a fiery Throne, from whose presence doth issue Rivers of fire, to consume all such as will not learn to know The Seed of the Woman to be able to break the head of the Serpent; nor desire to dwell in the Tents of Sem, acknowledging the God of Abraham, the God of Isaac, and the God of jacob, to be the true GOD, that keepeth covenant with all, whose Garments were washed in Wine, and his mantel in the blood of Grapes: nor mark that Shiloh is that Emmanuel, God with Us; who is that Stone that can grind the mightiest Giant in the land of Canaan to powder: Who have eyes, and will not see how God with fire from Heaven consumed their Cities, turned Lots wise into a Pillar of Salt, overthew their kinsmen Pharaoh in the read Sea, and made the Walls of jericho to fall down without violent hands?  
Cham's House was not plagued for building Babel only, but for falling from the Religion of Sem; and his posterity had a deadly mind against true Religion. And as Cham & the rest are in Gehenna in darkness, so in Scripture, they are left in darkness; for there is no time of any mentioned when they died, but are left in darkness.  
The wicked men of Canaan would never yield to the truth, but praised Gods of Gold, Brass, and Stone.   

Now followeth for japhet.  
HIs name signifieth, Persuaded. He had seven Sons, Gomer, Magog, Madai, of whom came the Medes. Javan, of whom the Grecians and Romans come: And Tubal, and Mesech, of whom the Muscovites come: And Tiras, of whom the Thracians come. Of these, were the Isles of the Gentiles divided in their Lands.  
japhet, he was partaker with Sem in the action of covering their Father, but Sem had the prerogative of the Promise concerning Christ, notwithstanding japhet was the elder. And if you mark through all the Bible, you shall not find the first borne of any of Christ's ancestors to have the Promise pronounced to them in open terms, because Christ the first begotten of his Father, would not come according to the lust of the flesh, or course of nature, but by grace. Sem in regard of that, had the glory of God preached in his Tents, until the acceptable Child did come, in whom all Nations should be blessed. And when the glory of Sems' house, which were the jews, was extinct, john was banished into Patmos, & is commanded to write to the seven Congregations in Asia the lesser, (where japhets sons were first settled, to so many Congregations as japhet had sons.) Grace and peace from him that was, and is, and which is to come; and from the seven Spirits expressed in Esay 11.7. which are before his throne, & from jesus Christ, which is a faithful witness, and first begotten of the dead, Alpha, and Omega, the first and the last, who was dead; but is alive, and behold he lives for ever & ever, and hath the keys of Hell and of Death: & giveth light & life to japhet the Gentile, who was in darkness and in the shadow of death, persuading him to dwell in the tents of Sem, to be a dweller in the spiritual Canaan, and a Citizen in the heavenly Salem, where there is no earthly Temple: For God almighty, and the Lamb, are the Temple of it.   

Now for SEM.  
SEM being an hundred years old, begetteth Arphaxad two years after the Flood. So old was Abraham when he begat Isaac.  
He is in virtue equal with any before the Flood.  
This Sem was a 

King.  
Prophet.  
Sacrificer.    
He signifieth, a Name: to teach them, that they should look to him in whom Sem, and the whole world should be blessed.  
He had five Sons, 

Elam.  
Ashur.  
Arphaxad.  
Lud.  
Aram.    
Elam, of whom the Persians. Ashur, of whom the Assyrians. Arphaxad, of whom CHRIST. Aram, of whom the Aramites. Lud, of whom the Lydians.  
There be divers which condemn Genealogies, warranted thereby (as they say) by Saint Paul's Council to Thimothie: Neither that they give heed to Fables and Genealogies, Endless, which breed rather questions, then godly edifying by Faith. Indeed seeing Genealogies are of great consequence to the proving of Christ to be the Messias: the jews to cross this, feign divers of their own, which S. Paul calleth Endless, & therefore to be avoided, as also tales invented by them, whereby they corrupted the story of the Scriptures. But this condemneth not the Genealogies, which the Holy Ghost penneth, but rather approveth them. And if we do but cross the account laid down by the Heathen, we do obscure the evidence of the Scriptures. Thus much for the answer of this objection.   

Arphaxad borne, when his father Sem was 100 
1658.  years old, Noah 602. and japhet 102.  
HIs name signifieth, Healíng. Some hold that the Chaldeans come from him.  
CHRIST healeth all our infirmities.   

Shelah borne, Arphaxad being 35. years old. 
1693.   
HIs name signifieth, a Branch, or, Twig. He was the Either of the Shelanites.   

Heber borne, Shelah being 30. years old. 
1723.   
HEber a representer of the Son of God; who beginning to be thirty years old, buildeth up the decayed walls of the Gentiles.  
Thirty years after the promise given to Abram, was it before his seed began to be afflicted. joseph being thirty years old, expoundeth Pharaohs Dream.  
Heber signifieth, Pilgrim, or, Stranger: So his faithful seed confessed themselves to be. Saith Abraham, I am a Stranger and Pilgrim, Give me a place for money to bury my dead. So saith Saint Peter, repeating the same Story. I beseech you as Pilgrims and Strangers, to abstain from fleshy lusts, which fight against the soul. And Christ the chiefest of Heber, said. The Foxes have holes, and the Birds of the air have nests; but the Son of man hath not whereon to lay his head. Heber's posterity went as stranger's flitting from Land to Land, Looking for a City, whereof GOD was the builder. Heb. 11.10.  
This Heber is from the Creation, the fourteenth, two sevens, a double Henoch. He is the fourth after the flood, as judah is the fourth son of jacob, of whom Christ came. He is the seventh from Henoch, a man for rare blessings to be compared with Henoch, and is the same in force that Henoch is, although you would think them clean contrary: and so they are in signification, but in effect of divinity all one: For Henoch signifieth Dedicated to God; and Heber, Pilgrim, or, Stranger: and he that is a stranger upon earth, despising the state of worldly pomp, is a Citizen with God: therefore whosoever will be a true Henoch, must also be a true Heber.  
And if we will be holy before God, & acceptable vessels for the use of his Temple, we must bear Palm boughs in our hands, that is, sing Hosanna to the highest, and be estranged from the vain conversation of this earthly Paradise: so shall our names continue famous through many Generations, as Heber's did, and we shall speak the praises of God in our own tongues; for we will not consent with Nimrod to the building of our own Confusion, whereby we might be shaken off from the favour of God, as he and his adherents were.  
Heber's glory is further enlarged, in that the Hebrew tongue taketh the name from him. The jews kept this sincerely, till they went into Captivity into Babylon: but when they came from thence, they began to stammer; for they learned the tongue of the Babylonians. Malachy endeth the old Testament, & the Hebrew tongue: for though Scholars write Hebrew, yet upon the first sight it is apparent to be the writing of man, so far it differeth from the style of the holy Spirit.  
There be one thousand seven hundred fifty and eight roots in the Hebrew tongue. And this is a wonderful thing, that the bare actions of the Creatures should express Hebrew wordet, as a horse runninig upon a causey, the sound of his feet is much expressing this noise Ratsat, which in Hebrew is, to run: the noise which birds make by clapping their wings when they fly is of this sound Goth, which in Hebrew signifieth a Fowl. The Grecians cannot find out the roots of their tongue. The Lord took such order in penning of the old Testament, that one skilful in the Hebrew tongue will easily know if there be a sentence or a word put in, nay; if there be but a letter added, so that they are very unwise, that persuade others, or believe themselves that the books of judith and Toby are Canonical scriptures: for they are not Hebrew, neither were they received at any time by the ancient Hebrews, who where so perfect and ready in the text of the old Testament, that they could tell how many times the letter Aleph was used in the Bible: so that to believe these books to be Scriptures, is to cross the testimony of the jews for their own story: and if they knew our opinions herein, they would condemn us for missing of Religion.  
This Heber was a vary happy man, and his happiness made manifest, in that none that lived after him came to his days: for he being a Prophet, knew how heavy the curse of God would be upon the sons of men for building the tower of Babel: therefore he nameth his son Peleg, Divided. The Hebrew name is half the abridgement of the story, as it falleth out for the most part.  
He had also great cause of sorrow and heaviness, in that thirteen families of joctaines' sons, to whom Heber was Grandfather, went quite away, and were far from jerusalem; and being out of the favour of God, were bereaved of salvation: so that Cham's house might seem to have greater blessings, for they dwelled near to jerusalem, and Jacob's sons in Egypt,, married with Cham's daughters. Jacob's sons called themselves Hebrews, because the story of Heber is the most famous of all the Fathers,   


1757.  Peleg borne, Heber being 34. years old.  
HIs name signifieth, Division. In his days the tongues of those that built the Tower of Babel, were confounded. In the consideration of which story, 

Time,  
Place,  
Persons.   are to be understood: 

Time, at or a little before Pelegs birth.  
Place, a Plain in the land of Shinear.  
Persons 70. of 

Sem. 27.  
japhet. 14.  
Cham. 29.      
These 70. spoke one language, the tongue of Heber, and going from the East, they found a plain in the land of Shinear, where they abode and made brick in stead of stone, and slime in stead of mortar, and joining with Nimrod, said, Let us make us a Sem, that is, a name, even in despite of the blessing of Noah bestowed upon Sem. But God scattered them from that place, into the upper face of all the earth, and they left off to build the City, therefore the name of it is called Babel (that is Come confusion) because there the Lord confounded the language of all the earth. Babel is, Babbling, both in Hebrew, and in English.  

1 This half showeth, that as the days of men at the  
2 Flood were cut off half in half; so likewise at the confusion of Tongues: for none after Peleg, cometh to half Heber's years.   
As at the confusion of tongues, there was great falling out about words, because one could not understand another: so hitherto all the world is at variance for the understanding of words. And as the builders of Babel fell to Babbling; so the despisers of divinity shall fall to Babbling. Therefore it were to be wished, that every man in the world understood the Hebrew tongue.  
All nations in the earth are compelled to take notice of this story, whensoever they hear any man speak in an other tongue, which they understand not; For entering into the consideration thereof, they are driven presently to examine the story of the Gen. ●0. in which they may see the just and severe dealing of God to such as envy the blessing of their brother: for going from sin to sin, they had their tongues divided, and their dwellings scattered.  
It appeareth by this story that the dealings of Cham and his sons were in the same kind that Kaines were.  
Kaine after his Curse, wandering like a Vagabond from the place of true Religion, into the land of Nod, which signifieth, Fugitive, buildeth a City, and calleth it after the name of his Son Henoch.  
I'm after his curse goeth wandering about from the place that Noah lived, and Sem sacrificed at, unto the land of Shinear, which signifieth Shake off, and there he built a City of Confusion.  
From which story also we may observe the judgements of God, that wherein a man offendeth, he or his seed is commonly punished; for it is certain that all the actions of wicked are a harmony with God's dealings, though in respect of the wicked, they agree not with virtue.  
The sons of Sem for joining with rebellious Nimrod of Cham, as it were flouting their Father's blessing to furnish up the number of 70. made Brick for the building of the Tower of Confusion. 70. of Sems' posterity 600. years after, were forced to go into the land of Cham, and there compelled to be Brickmakers under Pharaoh King of Egypt, because they despised the blessing of Sem, and remembered not the story of the 70. Families that built the Tower of Babel. To show that when in prosperie men forget God, turning his Graces into Wantonness, and his Blessings into foolish Pleasures; that he will take his blessings of Bread and Wine and Oil from us, and drive us into foreign Nations amongst Egyptian Dogs, to seek relief: Whose succour shall be yokes of heavy bondage, to punish us in the same pleasure wherein we offended.  
All the 70. Families do afflict Sem for this, before he hath his full renown: and in scattering of jocktanes sons, they are placed farthest off jerusalem, of any.  
Peleg, Divided Christ, is Palmoni, the secret numberer, that weghieth, numbereth, and divideth.  
Unto the building of the Tower of Babel, we have, 

Sem, Name.  
Arphaxad, Healing.  
Sale, Spoiling  
Heber, Pilgrim.  
Peleg, Divided.   Put these together, and you have a short sentence.  
A good Name like precious Ointment to heal & bind up the ruined branches of poor Pilgrims, walking in & out here on earth like strangers, as having no abiding place: for God will divide to every one according to his works.  

1787. Regu borne, A breaking a sunder, or, evil.  
1819. Serug borne, Bough, Plant, or, principal Vine  
1849. Nachor borne, Dry.  
1878. Terah borne, Smelling.   
These like a principal Vine, moistened with good sap, and healed by grace, gave a good smell, though Terah falling to Idolatry, had almost extinguished the heat thereof.  
AN evil Plant that hath lost his sap, and is become dry, being not watered with the dew of Heavenly grace, can give no good smell: which appeareth, in that Terah quite forgetting that ever God created and consumed the world, and brought the devices of the sons of Noah his great Grandfather to open shame of eternal memory, scattering them up and downelike vagabonds over all the earth, figuring the calamities of their latter ages, (the punishment whereof chiefly was to be performed in his own kindred) became an Idolater, as joshua. 24.15. Your Fathers in old time, worshipped strange Gods, even Terah the father of Abraham. etc. But mark the event: For even as the sons of Sem for joining with the rest, were scattered with the rest; so the posterity of Terah by Abram, even the best of them, namely the jews, were once scattered Vagabonds over all the earth, for not embracing the covenant of Abraham, Isaac, and jacob: But in mercy gathered together again to the Mountain of grace, to Jacob's Well, that giveth everliving Water to so many as would acknowledge Christ the Rock, to the Land that flowed with Milk and Honey: To Bethel, the house of jehovah, where they might see a Lather reaching from Heaven to Earth, with Angels ascending and descending. To that fresh springing hill of Zion, which is watered with the dew of Hermon: from whence it runneth like the precious Ointment that ran down from Aaron's beard, to wash away their former uncleanness, and so purge their filthy leprosy, that they might be a sweet smelling Sacrifice unto the Lord, holy and acceptable before his Throne, having an high Sacrificer to enter into the Holy of Holiest, to make intercession for them, that they might be free from Confusion, and delivered out of the bondage of the outward & spiritual Babel. But even as the Dog returneth to his vomit, and the Hog to his wallowing in the Mire, so these jews of uncircumcised hands and hearts, forgetting all those, and many more benefits of God bestowed upon them, crucifying Christ the King of glory, the God of Sem: and not remembering their former punishments, are once again so scattered over the face of the earth, that while the world endureth, they shall be vagabonds, and never gathered together again: to teach us, that if God spared not them, nor suffered them to continue in their transgressions, being his peculiar people, that we are to look for no other recompense than they had, if we despise the knowledge of Christ, as they did.  
Terah hath three Sons,  


Haran,  
Nachor,  
Abraham,    
as Adam and Noah had.  

1996.  Peleg died, being 229. years old.  
He had not half the years of his father Heber: the most aged man after the Flood lived not to half Methushelah's years; to show the Curse that came by the Flood: so every man in the world, hath part of God's Curse by the Flood.  

1997.  Nachor died, being 148. years old.  

2006.  NOAH died, being 950. years old.  
He lived after the Flood 350. years, that is, 7. Fifties, or 7. jubilees of years, as many as were from conquering the Land of Canaan, to the government of Samuel. Noah's whole life, was a singing of Salvation to the holy Lamb, seeing all the world drowned, and he only saved.  
Noah died, two years after Abram was borne. So God stirs up one good man after another, oftentimes.   

ABRAM borne, 352 years after the Flood. 
2008.   
HIs name signifieth, High father, being the tenth from Noah: An other establisher of Religion, as Noah (the Restorer or Comforter) was, the tenth from Adam. And as in Noah's days he being the tenth from Adam, God's justice over all flesh was extended: So in abram's, he being the tenth from Noah, God's mercy to all the world is pronounced.  
When Terah is 130. years old, Abram is borne. So old was Adam when he begat Seth, a foundation of Religion: jacob a bringer of Religion into Egypt, is 130. years old when he standeth before Pharaoh. jehoiada the high sacrificer, saveth joas the King's Son from the malice of Athalia, which had destroyed all the rest of the King's seed, and dieth being 130 years old. While he lived, Joas kept Religion and Worshipped the God of his Father. After his death, he fell away and suffered incense to be offered in the groves, to whom Zacharias the Son of Barachias said, Is this the reward of all my Father's pains, that as soon as my Father is dead, you forsake the true God, and worship the Gods of the Nations? For which cause joas caused him to be slain between the Altar and the Temple. So that as death is contrary to life; and as at the birth of Seth and Abraham, the graces of God were manifested to the world: so at Iehoiadah's death, the Tribe of juda lost all Religion.  
It is a question how Torah being an Idolater, could name Abram, High Father; son so doth the word signify. He might guess like a worldly man, that his Son Abram should be likely to be Rich and Mighty, and so should have many under him. Howsoever it was, this is certain, that God directed the tongue of this Idolater to set forth and preach his glory, though his life had no show of virtue.   

Here is an other question to be discussed of the age of Terah, when he begat Abram.  
Of Terah his age when he begat Abram.  
SOme will have Abram to be borne at Terah's Seventieth year, because in Gen. 11.26. it is said, Terah lived seventy years, and begat Abram, Nachor, and Haran. Whereupon they gather, that Abraham was the first borne, because he is put in the first place, and that he was borne in that year of Terah, to wit, the seventy. But they mark not, that Terah's Sons are reckoned, not according to their age, but according to their dignity, as Gen. 5. The sons of Noah; Sem, Cham, and japhet, are so rehearsed, that in the first place there is mention made of Sem, who for all that, was not the first borne, neither could be borne in the Five hundredth year of Noah, sith two years after the Flood in which year he begat Arphaxad; he was but an hundredth years old. Now the first of this opinion whom I follow, was calvin, that famous Doctor of the Church of Geneva, who in his Commentaries upon Gen. 11.27. expresseth it in plain words. Him followed Beroaldus, who did much in the illustrating of time, and Mangoldus. This demonstration is set down, Act. 7. Abraham is said to go out of Haran after his father Terah died. Now Terah lived 205. years. And Abraham went out of Haran in the 75. year of his age: which years if you subtract from, Terah's age, there remain 130. years, in which Abraham's nativity falleth. The same may be confirmed by Sarahs' age Abraham's wife, who is thought to be the Daughter of Abraham's brother. Abram exceeded her no more but ten years: whereupon it followeth, that he was borne long after him that was both his Brother, and Father in law. Abram therefore was called, and began his Peregrination in the 2084. year of the world, the very same day that his posterity went out of Egypt, namely, the 15. of Nisan, as it is said in Exod. 12.  
The third joinct of this first time, which containeth the divine covenant of Abraham, endeth in the year when the Law was given, in which the Israelites by the goodness of God, were brought forth, and delivered out of Egypt by many and strange Miracles. This containeth 430. years, which is confirmed by the testimony of S. Paul, who expressly saith, Gal. 3.17. That the Law began 430. years after the confirming of the Covenant or Testament. And concerning the confirmation of which Covenant he speaketh, he expresseth in that which went before, namely, of that same which was made, when being called of God, he went out of Haran: For in vers. 8. he citeth the same Promise: In thee, shall all the Nations of the earth be blessed. Which Gen. 12. is rehearsed in the narration of his calling, vers. 3. Hitherto also it appertaineth, which is written Exod. 12. vers. 40. The Peregrination of the Children of Israel, (as learnedly and truly translateth that worthy man Beroaldus) which they dwelled in Egypt, was Four hundred and thirty years. Which surely the Seventy Interpreters so translate, that they account the Peregrination of the Fathers made in the Land of Canaan, in this dwelling.  
Neither doth the place of Gen. 15. vers. 13. concerning the Seed of Abrham to be afflicted 400. years, hinder it. For Abraham's Peregrination, is to be derived from his Calling, and his Seed began to be afflicted when Isaac the Son of Promise borne 25. years after his Calling, being a Child peradventure of five years old, suffered the scoffings of Ishmael borne of the Handmaid: which surely the Apostle Gal. 4.29. expressly nameth Persecution. Add hereunto the rest which Isaac and jacob suffered among Strangers. Now that time wherein the Israelites abode in Egypt, that it is far wide of 400. years, is clearer than the light at noon day, to them which consider that Koath the Son of Levi went down into Egypt, and lived 133. years, and that his Son Amram lived 137. years, Exod. 6. and that Moses his Son was 80. years old when he went out of Egypt: All which make but 350. years; and if from these, those years be subduced, which they lived after their Sons were borne, the years remaining, would be few. But these things Doctor Beroaldus, and others, have learnedly set forth. Those notable men, Bullinger, Phlinspachius, Scalinger, and others, agree unto it.  
It is said, that Terah being 70. years old, begetteth 

Abram.  
Haran.  
Nachor.    
The jews say, That Abraham was the eldest: but thereby they bring notable absurdities: for they agree that Sara was Harans Daughter; she is but Ten years younger than Abram, and then Abram being elder than Haran, and yet married his daughter but Ten years younger than her Husband, Haran must needs beget her at Nine years of age, which is impossible: Therefore it is certain, that Nachor and Haran were elder than Abram. For if we look to Gen. 12. and consider that Abram being seventy and five years old received the promise, and to Saint Stephen's Oration Act. 7.2. by which it appeareth, that Terah was dead before Abram had the promise, or else the promise might have had reference to Terah as well as to Abram, we shall by good Arithmetic cast Terah at the birth of Abram to be 130. years: for take 75. years out of 205. which is the time that Tenah lived, and there remaineth 130, the age of Terah when he begat Abram.  
To enlarge this further.  
If Abram had been the eldest, Sem would not have given him the blessing; for than he should have died before Sem: and men do not give their inheritance to their sons which die in their life; but he would rather have kept it for Isaac, with whom he lived 50. years: this may be made plain by another of the same sort. Rebecca being with child, and they both striving in her womb, asketh counsel what should become of her? The question is of whom? Sem being dead, it is manifest either of Heber or of Abraham. Thus you may see that without the knowledge of the times, we could not avoid these errors.   

SARAH borne. 
20   
SArah is the same in signification that jiscah is: for Sarah signifieth Queen, So doth jiscah. Her name was afterwards called Sarai, that is, My Queen.  
She is thought to be jiscah the Daughter of Haran, and so she is, for Abraham calleth Lot Brother, which could not be but in respect of marriage: for Lot was the son of Haran, and brother to jiscah; therefore in that meaning Abram, speaketh truly.  
You have a very easy reckoning of the times, if you begin at Sarahs' fifteenth year of age, when she was fit as is were to be a Tabernacle for Abraham.  
From Sarahs' 15. year of age to the building of Moses Tabernacle, 480. These comparisons prove the Providence of god to be plain, and his counsel easy.  
Fron thence to the 

Building of Salomon's temple. 480.  
Third of Cyrus; when the Proclamation went forth for building the second Temple. 480.  
Government of Pontius Pilate, in whose time Christ built his spiritual Temple. 480.   These comparisons prove the Providence of god to be plain, and his counsel easy.  



2026.  Regu died, being 239. years old.  

2049.  Serug died, being 230. years old.     


2083.  The Promise is given to Abraham at his 75. year of age.  

430.  THat is, Christ is promised to Abraham after the flesh, Gen. 12.3. 430. years before the giving of the Law. The Promise to Adam in Paradise, and to Sem after the Flood, is here renewed to Abraham, when he is 75. years old: so many years old, as there be Fathers of Christ from Adam to Iosepth.  
Saint Matthew beginning at Abraham, reckoneth them but 42. that is, three Fourteens, or six sevens: but Saint Luke reckoning them, bringeth Christ from Adam, and showeth their number to be 75. Saint Matthews meaning was, to prove him King of the jews: and Saint Luke, to show, that he is the Seed of the woman.  
seventy five hath in it, Ten Seven: and Five, the number of the letters of jebovah.  
God changeth Abraham's name from Abram, to Abraham of Haman, a Multitude, because in him all the Nations and multitudes of the earth should be blessed, like unto Noah, a new Comforter.  
He left his Country, and his father's house, and went to a Land which God would show him: so Saint Paul teacheth saying, By faith Abraham when he was called, obeyed God, to got into a place which he should after receive for an inheritance: and he went out not knowing whither he went. In this faith, Moses a high Son, refused to be called the Son of Pharaohs Daughter. Saint Luke testifieth of him, Act. 7.2. That the God of glory appeared to our Father Abraham when he was in Mesopotamia, before he dwelled in Charran, and said unto him, Get the out of thy Country, & from thy kindred, & come into a Land that I shall show thee. Then came he out of the Land of Chaldea, and dwelled in Charran, and from thence when his Father was dead, he brought him into the Land of Canaan: but he had no inheritance in it, no not the breadth of a foot. Yet God promised, that he would give it him to possess, and to his seed after him, when as yet he had no Child. Wherefore, Believing in God, it was counted to him, for righteousness. For the promise to Abraham that he should be the heir of the world, was not given him or his seed through the law, but through the righteousness of faith, Rom. 4. In Nehem. 9.7.8. You have there in the prayer of Nehemiah, an abridgement of all this Story, how the Lord chose Abram, and brought him out of Vr of the Chaldees, and called him Abraham, and found his heart faithful, and made a covenant with him to give his seed, the Land, etc.  
S. Paul in Act. 17. reasoneth with the men of Athens thus. You Grecians, you are of japheth, & that your Country is jonia; and ye are the Sons of the earth. Be it known unto you, that God at the first, made all mankind of one blood, to dwell on all the face of the earth, and assigned the seasons which were ordained before, and the bounds of their habitations: for he divided unto them the Land, according to the number of the Sons of Israel: Now ye Heathen, your own Poets say, ye are the generation of God: and we may observe that in all the Ceremonies of Moses, there is a great privilege laid down for the Heathen: and it is said by saint Paul, God which justifieth the wicked even Abram being an Idolater, The Gentiles are no worse, therefore they have no cause to despair, And where it is said in this story of Abraham, that he forsook his father & his father's house: Saint Steven Act. 7.4. showeth, that it was at the time his father was dead, for otherwise it had been an hard example, and Gods actions must be so wisely disposed, that the very Heathen must acknowledge them to be just, which they would not have done if he had left his father, he being alive.  
It is further added, that Abraham was rich, he was of behaviour quiet: for to avoid strife and contention betwixt his Shepherds & the Shepherds of Lot, he willed him to choose whether he would take to the right hand or to the left. Lot chooseth the best for eye sight, though by the close counsel of God ordering his choice, it proved far contrary  
Abraham was politic, for he had 318. Soldiers of his own family: which he himself had instructed: and he used recreation, and in curiosity did not contemn it; for otherwise he could not have made his men so expert warriors and surely there is nothing disturbeth religion more than curiosity.  
He was a stately man, and courageous, and had authority of life and death, else could he not have kept so many in good order. His moderation appeareth also in that he suffered Sara to rule at home: he was politic in choosing the night to set on his enemies: for seeing he was in the favour of God, he was sure he could not walk in darkness, and it was the fittest time to make his enemies afraid.   


2090.  Melchisedech King of Salem: a figure of the Son of God, meeteth Abraham.  
IT is a question who this Melchisedech should be. It is most certain it is Sem the son of Noah: Which may be gathered from the circumstance of the Story, being modestly expounded. Heb. 7.1. This Melchisedech king of Salem, met Abraham as he returned from the slaughter of the Kings, to whom also Abraham gave tithes of all things: first he is called by interpretation, King of Righteousness: and after that, King of Salem, that is to say, King of Peace: without Father, without Mother, without kindred; and hath neither beginning of days, nor end of life, but is likened to the Son of God.  
He was Without Father, without Mother, when Abraham met him, five ages after Babel's building, Abraham being alive; he was unknown of his own kindred. He had no end of life in the old world, for he lived through the Flood: and no beginning of days in the new world.  
Christ in respect of his Godhead, had no Mother: and in regard of his manhood, he had no Father.  
Surely our men be very unadvised, that because Calvin, and a few Grecians, do stagger in this opinion whether Sem should be Melchisedech, therefore they will not admit the truth hereof, as though they should be a rule of truth unto them. But to answer them: first the consent of all the jews is, that Sem is Melchisedech: and if he be not, then let us see what inconveniences will follow.  
First, he must be a godlier man than Sem, that crosseth seems blessing, Blessed be the God of Sem. Besides, it stands not with Religion, that any man should be rare in the highest degree, no prophecy going before it to warrant his rareness. But this is the cause why men be deceived. The Grecians err in this, and are the cause why others have erred. It was not possible for them to know the truth thereof: for the jews appointed by Ptolomeus Philodelphus to translate the Bible, seeing there was such difference of the birth of men after the Flood, both in comparison with those before the Flood, and those after, that their story might not be flouted of the Egyptians, add of purpose 1500. years to the Fathers after the Flood; for seeing Terah begot Abraham at 130. And because Sem begot Arphaxad at 100 years old, to every one where wanteth an hundred, they put in an hundred: as, Arphaxad lived 35. years, and begot Selah, They translate, Arphaxad lived 135. years, and begot Selah; and so in the rest: by which reckoning, Sem is dead before the time he should meet with Abraham.  
Saint jerom, acquainted with the Hebrews dealings, knew that their consent was, that Sem was Melchisedech, and so he affirmeth. Besides, it is not likely that any of Cham's house should be like to the Son of God, being a cursed generation. Again, if it be objected that Moses doth not call Melchisedech Sem, and therefore it is likely he was not Sem: this objection is thus answered. Moses penneth his story short, because he knew all the jews were acquainted therewith. And as for the Author to the Hebrews, setting him down to be without Father, without Mother, we must consider in what sense & meaning he speaketh: for seeing it is added by Moses in Melchisedeches story, that he was king of Salem; and it is not possible for a king to be borne without Father, without Mother; and it was never the meaing of the holy Ghost, to cross the course of the creation: therefore we must look for some other exposition, then that which the bare literal sense will afford upon the first sight. This therefore is the Author to the Hebrews meaning: He was now to call to the jews mind, one who in their story was a figure of the Messias. Now seeing Christ the Saviour of the world, as he was God, had no Mother, and as he was man, no Father; therefore to make this plain, that is, to make Melchisedech a figure answerable to this truth, he so speaketh of him, as if he were without Father or Mother, because he resembled the Son of God. Now the author to the Hebrews might very safely use this kind of speaking: For Sem being borne before the Flood, and in Abraham's time being a Grandfather of eight degrees, must needs be thought to Abraham's Soldiers, to be without Father, without Mother, who had neither beginning of days, nor end of life. So that a soldier of Abraham's camp might ask some one of Canaan: Goodman of Canaan, who is this goodly Old man with a hoary beard? He would answer thus: He is called the Just King, and his Town is named the Quiet town: For when all the other Kings his neighbours are at variance, he only liveth in peace. And when Elam overcame five Kings, no man offered him any violence. We have in every Village a several God: but he sacrificeth to the God (as he saith) that made us, & them. And mark what I shall tell you: When he offereth an Ox or a Ram to his God, which (he saith) made the heavens and the earth, fire cometh from heaven to consume it: and he seemeth to be so strong, that none of us shall live to see his days. In this respect therefore the Author to the Hebrews affirmeth that he was without father, without mother, who hath neither beginning of days, nor end of life. For in proper sense it cannot be true.   

Ishmael borne, his father Abram being 86. year old. 
2094.   
He was borne of Hager an Egyptian, whom Sara gave to Abraham, because herself was barren.  
When Ishmael was thirteen years old, as Gen. 17.25. Abraham took Ishmael, and every man child among the men of his house, and circumcised the foreskin of their flesh the same day as God had commanded: which ceremony of Circumcision continued unto Christ: but since his death, it is abrogated with the rest of the Ceremonies of the Law, and is of no force unto salvation; as Gal. 5.3. I Paul testify, that if ye be Circumcised, Christ shall profit you nothing at all: for whosoever is Circumcised, is bound to keep the whole Law: And, as many as are justified by the Law, are fallen from Grace: for in jesus Christ, neither is Circumcision any thing worth, nor uncircumcision; but Faith, which worketh by love, as Abok. 2.4. The just shall live by his Faith.  
The day of Circumcision was the eight day: the seal was answerable to Baptism. We have no special story of eight to be compared with this, but the eight that were saved in the Ark. The ceremony of the day is answerable to the number of the persons; and the seal itself, answerable to the waters of the Flood: to the which answereth Baptism, which now saveth us.  
Ishmael had twelve sons and one daughter. jacob had twelve sons and one daughter. Ishmael was answerable in outward blessings to Isaac and jacob, but not in spiritual; for he was borne after the flesh: and although he were the son of Abraham, he was not the son of Abraham as it is written, They are not all children because they are the seed of Abraham, But in Isaac shall thy Seed be called: that is, they which are the children of the flesh, are not the children of God: but the children of the promise, are counted for the seed.  
In the Bible there are two ismael's, the one an Egyptian by the mother: the other, by the father. The one of Abraham by the mother: the other, of Abraham by the father: Both these, were enemies to the true seed of Abraham. This Ishmael, flouted the promise in Isaac: the other Jsmael, killeth Godoliah, he being left a Governor of the seed of Isaac, Ishmael was upon every man's head, and every man upon his head, seeing he persecuted Isaac.  

2096.  Arphaxad died, being 438. years old. Gen. 11.12.13.   

Isaac borne, Gen. 21.5. when Abraham is 100 
2108.  years old, and Sara 90. years old, according to Gen. 17.17.  
HIs name signifieth, Laughter. When Isaac is promised, Sara laughed, so did Abraham; so did Ishmael laugh at Isaac. These three laughters in Hebrew are expressed by one word, but there is great difference. Sara Laughed as at a thing unlooked for: for she said, I am now ninety years old, and my Lord an hundred, shall I now give myself unto lust, seeing it ceaseth to be with me as with other Women? And the Lord said, Is any thing unpossible with God? Abraham laughed as rejoicing thereat: for it is said, Abraham believed in God, and it was reckoned to him for righteousness. Jsmael laughed, as flouting at Isaac, as though he were such a goodly fellow in whom the Promise should be established. You have this Story renewed again in the New Testament: For the Angel Gabriel saith unto Marie; For with God nothing is impossible. Elizabeth cometh to salute Marie, and she saith, Blessed is she that believeth: for those things shallbe performed, which are told thee from the Lord.  
It is said of Abraham, that he laughed when the Angel promised he should have a Son; thereby signifying his rejoicing. isaack's life was answerable to this joy: for he had no affliction in Canaan; only he was driven to go to Abimelech King of the Philistines, and dwelled in Gerar, where he was somewhat injured.  
Abraham praying for Ishmael that God would bless him, he saith, I will make of him a mighty Nation: but in Isaac shall thy seed be called.  
It is written, that Abraham had two Sons: one by a Servant, and one by a Free woman: But he which was of the Servant, was after the Flesh; and he which was of the Free woman, was by Promise: which things are spoken by an allegory. For these Mothers are the two Testaments; the one which is Hagar of Mount Sinai, for Hagar or Mount Sinai, is a Mountain in Arabia, which gendereth unto bondage, and it answereth to jerusalem which now is, and she is in bondage, with her Children. But jerusalem which is above, is free, which is the Mother of us all: for we are after the manner of Isaac, children of the Promise. But as then he which was borne after the flesh, persecuted him that was borne after the spirit: even so is it now. But what saith the Scripture? Put out the Servant & her Son: for the Son of the Servant shall not be heir with the Son of the Free woman. Then we are not Children of the Servant, but of the Free woman. Gal. 4.21.  
2113. Ishmael, and Hagar, are expelled Abraham's house. Gen. 21.10.  
It was said unto Abraham, that his Seed should be afflicted in a Land that is not theirs 400. years, and should serve them, and they should entreat them evil. Now if we reckon the time of the abode of the Children of Israel in Egypt, we shall find it but 215. years; for jacob goeth into Egypt 185. years after the Promise of the 400. years: So that they were not in Egypt full 400. years; but they were afflicted first and last 400. years: For Ishmael the Egyptian flouteth Isaac, and beginneth the 400. year. And Pharaoh the Egyptian in the end of 400. years, afflicteth the Seed of Isaac. And as the Seed of Sem were afflicted by Cam 400. years; so afterwards about that time, were they also afflicted by japhets' seed ruling in Egypt.  
It may be objected, How is Ishmael an Egyptian, seeing he is of Abraham? He is by the Mother's side an Egyptian, for Hagar was of that Country: and by this exposition, it falleth out to be true. We have for to warrant this, the like in the Story of the Kings, where one being an Egyptian, is called of the kings seed, because one of his Ancestors married with a wife of juda. This Story is mentioned in 1. Chro. 2 34. it is thus said: Shesan had no Sons but Daughters, and Shesan had a servant an Egyptian named jarchthang, & Shesan gave him his Daughter to wife. In 2. King. 25.22. after that the King of Babel had overthrown jerusalem, he left people in the land of juda to till the ground, and to exercise manual trades, which were made tributaries, and he set Gedoliah ruler over them. Then came Ishmael the son of Nethaniah to Gedoliah to Mizpah, and Gedoliah swore unto them, that they should not fear to serve the King: for by that means it should be well with them, & they should dwell with them in the Land: But in the seventh month, Ishmael the son of Nethaniah the son of Elishama of the kings seed, came and slew Gedoliah, and he died. here Ishmael which was by his Father's side Iarchthange an Egyptian, is called of the kings seed, sixteen ages after; because his ancestor Iarchthange married one of juda. And surely it is likely by this, that the King's seed was wonderfully decayed, 
1. Chro. 2.35 jer. 41.2.  when as one by an Egyptian (his great Grandfather, having only married in juda) should be called of the blood Royal. And without question, Shesan was very wicked in despising the glory of the Tribe of Juda, which he openly showed when he married his Daughter to an Egyptian. His name in Hebrew answereth to Ismaels' manners afterwards: for the Hebrews affirm, that Iarchthange is so harsh and loathsome to be pronounced, as no word of like tediousness in all the Hebrew tongue. So likewise Ismaels' manners are as detestable as the earth can afford. Thus you see how Ishmael Abraham's son, may rightly be called an Egyptian.  
Sara reasoneth with Abraham, concerning the sending away of Hager and Ishmael: she might have great cause to be grieved at the flouting of Ishmael; for we may imagine her to have used such like speeches as these; I have been content to have gone with you from Vr of the Chaldeans, from my Father's house, and mine own kindred: Besides the tediousness of the travel, I have sustained great vexation and disquietness, by the fear which I might have, when you went to fight with the four Kings. For my behaviour towards you, it hath always been pleasing: Myself being barren, I gave you my Maid, that yet by her I might have children: for this, even Hagar despiseth me. It had been better form to let Eliazar of Damascus have enjoyed the Blessing: Now God hath sent me a Son, see how he is flouted. Surely, if you do me right, and that which appertaineth to justice, you must drive out this Bondwoman and her Son: for this Son of the Bondwoman shall not be heir with my Son Isaac. This dealing of Sara, God approveth, and willeth Abraham to hear her voice, though it seem grievous to him.  
here we may see by the mocking of Ishmael, that the wicked ever persecuteth the godly. Asa maketh a Law, that whosoever will not seek the Lord God of Israel, shall be slain. The wicked make as seveere Laws. But here is the difference; the Laws of the godly are so reasonable, that every one may see presently the equity of them: on the contrary, it is enough in the Laws of the wicked, That it is the kings pleasure; or, that it satisfies their Humours.  
To return, we may guess that Isaac was five years old when Ishmael mocked him: for otherwise Isaac could not have perceived it. Ismaels' flouting might be after this sort; Is this he that shall have the Promise, in whom the Nations shall be blessed? a goodly one, I warrant you: What continuance or strength can there be in him, seeing at the time of his birth, his father and mother were very old, and decayed in strength; and yet when he is weaned, there must be great feasting and jolly cheer? If we consider what an offence it is esteemed, if one being a Subject, or otherwise inferior, should contumeliously and despitefully taunt and upbraid the Heir apparent to a Kingdom, we will think this an injury not sufferable. If we observe the time when the Children of Israel came out of Egypt, which was about Easter; and that this time of flouting, & that time, maketh 400. years, we shall find that this mocking was likewise about Easter.   

Selah died. Cen. 11.14.15. being 514. years old. 
2126.   
josephus thinketh, that Jsaacke was appointed to be sacrificed at 35. years. Codomanus is of opinion, 
2140.  that Isaac at this time was offered being now 32. years old and three quarters, answerable to the death of Christ at his death, seeing his death was a figure of the death of Christ. There is nothing precisely determined by the Scriptures: and therefore it is left for us to follow which we will.  
This Isaac, in respect of the commandment of God, that he should be offered up; and the obedience of Abraham in offering him, was dead, and was restored to Abraham as if he had been risen from the dead. He was offered on Mount Moriab, a part of the Mountain of Zion, called afterwards jerusalem. Of this Christ speaketh: O jerusalem, jerusalem, thou that sawest those things that concern thy peace! but now they are hid from thine eyes; therefore thou art jebus, that is, trodden down. God altereth the name Moriah, to jerusalem, because he would have kept in memory Abraham's Obedience, & seems Religion; and therefore giveth it a name comprehending both: for in respect of Abraham, he calleth it jirie, Abraham giving it the name jehovah jirie, that is, In the Mount will the Lord be seen. In respect of Sem, he keepeth the name of Salem still; and so it is called jirie Salem, The sight of Peace.  
From this Story, the jews might have known the death of Christ, seeing Christ compareth them together; and yet by putting Christ to death, have saved the world, though not heaped condemnation on their own heads: for as it was prophesied, that one man must die for all the people; so they might have thus reasoned: we know this is the Messias, and that he must die for the sins of the people. Isaac being a figure, and this time wherein he now is on the earth agreeth with daniel's sevens. Therefore as Abraham offered up Isaac; so let the high Sacrificer according to the law, put him to death: but then as Saint Peter speaketh, if they had known this, they would not have crucified the Lord of glory. But as the windows of Salomon's Temple be narrow without & wide within; so Christ speaketh of parables, that they are therefore spoken, that in hearing they should not hear; and, in seeing they should not see, lest they should repent and be saved. The author to the Hebrews saith, By Faith, Abraham offered up Isaac, and he that received the promise, offered his only begotten Son; to whom it was said, In Isaac shall thy seed be called; for he considered that GOD was able to raise him up even from the dead, from whence he received him also after a sort. Christ in the Gospel affirmeth, that Abraham saw my days (That is, in Isaac) and rejoiced. God speaketh from heaven to Abraham in this sort; By myself have I sworn, because thou hast done this thing, and hast not spared thine only Son, therefore will I surely bless thee. In Rom. 8.32. Saint Paul speaketh thus, What shall we then say to these things, if God be on our side, who can be against us, who spared not his own Son, but gave him to death for us? How shall he not with him give us all things also?  

Compare Isaac with Christ.  

Was not Abraham our Father, justified by Works, when he offered his Son Isaac upon the Altar? jam. 2.  
Isaac was bound.  
Isaac after three days, was offered up to death, and after a sort revived to life.   

God spared not his own Son, but gave him for us all to death.  
Christ was bound.  
Christ having suffered death, riseth up again the third day to life.     

Sara died, being 127. yeayes old. 
2145.   
She was buried in Canaan in the Field of Machpelah, which Abraham bought of the Hittits. This place they would have given Abraham freely; for they confessed that he was a Prince of God amongst them, but he would buy it, because they should not say, that they had made Abraham rich: wherefore we must know, if we will be godly, that all our life is but a Pilgrimage, and that we are but Strangers; and that all our Inheritance is nothing else but a place for Burial. The Hebrews expound Sarahs' death, a mortification and dying unto sin.  
Rebecca is married to Isaac. Gen. 24.47. when he is 40. years old. 
2148.   
She is the Daughter of Bethuel the Son of Nachor the Son of Terah, and Brother of Abraham: her Grandfather Nachor was an Idolater; but her Grandmother Milka is thought to be of a good Religion, in that two of her Sons, Bethuel and Kemuel have El, the mighty God, in their names. Isaac goeth to Mesopotamia for a Wife of his own kindred, for in Canaan there were none of his own kindred; and of the women of the Land, he might not marry. jacob his Son, likewise goeth to Mesopotamia to Laban the brother of Rebecca, and there taketh him Wives of the same kindred.   


2158.  SEM died, Gen. 11.10. being 600. years old: born 98. years before the Flood, and was taught by Methushelah and Lamech; who saw Adam many years.  
THis Sem was a great King, and lived six hundred years, as Noah before the Flood. He is called Melchisedech, the King of Peace. He dwelled at Salem, where his name continued 65. ages, half one hundred and thirty; answerable to Seth, till that the Apostles received the holy Ghost after the ascension of Christ. He is resembled to the Son of God.  
seems house believed that Christ should come, till he came: and when he came, they denied him, and were cut off.   


2168.  Esau, & jacob, borne, Gen. 25.25. their grandfather Abraham b'ing 160 and their father Isaac 60. years old.  
THe first matter in this Story to be considered, is, how the two Twins in Rebeckah's womb are called two Nations. Malachi speaking in the person of God, saith: I have loved jacob, and hated Esau. So Saint Paul saith to the Romans. Ere they were borne, it was said, the elder shall serve the younger; as it is written, Esau have I hated, and jacob have I loved. Rom. 9.13.  
Esau's description is thus laid down in the Scriptures. First, that he was Hairy, that he was of great courage; and at his birth, jacob holdeth him by the heel: God thereby showing at their birth, what should be the course of their lives afterwards. Homer maketh mention, that Vl●sses overthrew Ajax by striking him on the Leg. The Greek translators handle it so, and call him Thermistes, that is to say, a Heeler.  
Esau was a Hunter, living like the Ruffians and Roisters of our time: He selleth his Birthright for a mess of Pottage; for jacob would not give it unto him, except Esau would first swear to sell him his Birthright. Saith Esau, I am contented; for it will be so long ere it will be enjoyed, that I, and my sons Son, shall be dead first: So with an Oath he sold jacob his Birthright: therefore he was called Edom, Red Pottage.  
No doubt Jsaacks men knew this to be a rare Blessing: and seeing he had despised it, they must needs, when soever they called him Edom, keep his wickedness in memory: for by this sale, he despised Noah, Some, Heber, and Abraham, and all his victories; in the faith of which Blessing, Abraham overcame so gloriously. This is the first combat by which jacob, a Heeler, supplanteth Esau.  
The whole posterity of Esau bore the name of this infidelity: he thought it a long time to the performance of a Promise to be accomplished almost 400. years after; aiming (like a profane worldling) at the outward Inheritance of the Land of Canaan, and not respecting the Blessing of the spiritual Salem. He was the eldest, and extreme wicked; notwithstanding he was the Son of a righteous Father; to show that the sinceerest nature of the godliest men, is extreme wicked. He was to jacob, as Kain to Abel, and as Ishmael to Isaac. And as in his own person he persecuted and sought the death of his brother jacob, so his posterity were continual enemies to the seed of jacob.  
Ameleck of Esau lay in wait for the children of Israel, when they went out of Egypt, to destroy them: but God commanded them to put out his name from under Heaven. Wicked Haman would at once have destroyed all the Jews: but he, and his ten Sons were hanged.  
Haman was of Agag the Amalekite of Esau. In him is performed a Prophecy in Numb. 24.20. Amaleck is the beginning of Nations, but his latter end shall perish utterly. Herod of Edom, likewise seeketh to put Christ the true Israel, to death: wherein you may see the malice of Esau to continue even till Christ.  
Esau was hated of God before he was borne: therefore whatsoever he did, it turned still into a curse unto him. He prepareth Venison for his Father, and the whiles loseth the blessing of eternal Life. He would please his Father by marrying into Abraham's stock, and marrieth Ismaels' Daughter: He wept for the Blessing, but found no place of repentance, though he sought the Blessing with tears. In like sort is the repentance of every wicked man, when he is touched with the conscience for sin, he will then acknowledge his sin, and with tears show forth sorrow for his transgressions; but through the hardness of his heart which can not repent, he returneth (like to Esau) to his vomit again.  
And further, we are to note in this Story, how Esau by haste, not willing to stay for the Promise till the time appointed, felt the heavy judgement of God: we have the like example of this haste. & the like punishment, in Saul. Samuel anointed Saul King, and willed him to go before him to Gilgal, and to stay for him seven days till he come. Saul tarrieth seven days according to the time appointed, but Samuel came not; therefore the people were scattered: Saul seeing the people's minds severed, that he might unite them again, offered a burnt Offering. Then came Samuel, and rebuked him, saying: Thou hast done foolishly, thy Kingdom shall not continue: the Lord hath sought him a man after his own heart. Thus have you the like example, both for story, and prophecy.  
Iacobs' Story will appear the better, by declaring Esau's, even as contraries are set together, that thereby every one may show the clearer.  
His name signifieth Supplanter, or Heeler; and all his life showeth him to be contrary to Esau. The one an image of all Impiety: the other, a mirror of all Godliness. The one, a Persecutor: the other, persecuted: The one, a despiser of Grace; the other, an embracer of Virtue.  
You have from the Creation to jacob, two and twenty Fathers; answerable to the two and twenty Letters in the Hebrew tongue: So Epiphanius in Ankorato handleth them.  
Thus by comparisons, God maketh his dealings easy to be kept in memory. jacob, though the two and twenty from Adam, yet the third Seventh of those that were borne after Adam's creation.  
Now the Chronicle is ended for particular lives: for after Jacob's Story, the Scripture contains whole Stories of whole States and Kingdoms.  
Noah is the tenth from Adam, Abraham the tenth from Noah, jacob the twelve: so you have the two and twenty. The Hebrews admire the patience of God, that ten whole ages God gave them to repent; and yet Esay saith, That the Lord looked about, and saw that there was none good upon the earth.  
The seventy Interpreters translating the old Testament into Greek, thrust in one Kenan, whose name is not in the Hebrew. If the reason be demanded why they did so? this may be answered. The 70. Interpreters knew, that a great deal of wisdom was contained in the comparison between the two & Twenty Letters of the Hebrew tongue, and the two and Twenty Fathers. Now because they envied the Egyptians, and were loath they should gain any wisdom by them, of purpose they add Kenan, to disturb this proportion, and so they make jacob the twenty three. S. Luke setting down the Genealogy of Christ, allegeth Kenan, following the Genealogy penned by the seventy Interpreters: for S. Luke was to take it as he found it, & he knew that all the jews were well acquainted with the reason why Kenan was added: Therefore there could no danger grow in his time, though Kenan were kept still in the Genealogy. Beza translating the new Testament, leaveth him out; for the which the Jesuits accuse him. Now Beza, to the end ignorant men should not stagger by finding him in Luke which is not in Moses, leaveth him out: and this may Beza do well enough; for any one may know, that S. Luke never meant, that Arphaxad begat Kenan, seeing that he addeth, being, as men supposed, the son of Arphaxad, to wit, of those men that knew not the meaning of the Translators. Besides, Epiphanius being a Grecian, and being acquainted with the Greek Translation, yet concludeth the Fathers under the number of Two and twenty.  
jacob is called, The beloved of the Lord, before he was borne: in which he is answerable to David, whose name signifieth Beloved: and to our Saviour Christ, of whom it was said, This is my beloved Son, in whom I am well pleased.  
ISaacke is blind, Sem, Heber, and Abraham, being dead, only Esau and jacob alive to enjoy the Blessing after isaack's death. Now if we examine the sequel, we shall see that if Isaac had not been blind, he would for his part, have brought destruction upon the whole earth; for he would have blessed Esau, who upon any occasion would have sold it; and beside, being very wicked in despising it, would have brought the heavy wrath of God upon his posterity for disobedience. Therefore his blindness was a great blessing, even as Saint Paul speaketh, Everything turneth to the best, to the children of God.  
Isaac willeth Esau to go and kill him some Venision, that his soul may bless him before he die. So the Prophets use to desire meat before they prophecy, that being refreshed, they may be the fuller of spirit and cheerfulness. The Hebrews dispute from this place, whether Isaac was grown into poverty: Some think he was, by reason of the famine which fell in Canaan, and because the Philistines kept not covenant with him, for which cause, Samson afterwards taketh occasion to plague them, and that justly: Aben Ezra is of this opinion. Rebecca she heareth this Commandment of Isaac, & knowing that speediness in despatching, is oftentimes a great cause of advantage, willeth jacob to go and fetch a Kid, that thereof she might make pleasant meat for Isaac. jacob is afraid, she comforteth him: for she had her warrant from God, that the elder should serve the younger; and therefore she boldly adventureth. He cometh to Isaac, who supposeth him to be jacob by his voice, but feeling the roughness of his hands and neck, is persuaded that it is Esau, and blesseth him. When he was blessed, in cometh Esau with his venison, and prayeth his Father to bless him. Isaac was now astonished to think of this subtlety. His spirit must needs be full of fear, to think how he whom he would have blessed, the Lord would not choose. Isaac therefore seeing the event, acknowledgeth the election of God in jacob, and concludeth that he shall be blessed.  
Now here is a question to be handled; when jacob saith: I am thy son Esau: and Isaac answereth: It is Jacob's voice: Whether jacob doth lie or Noah. This answer of Jacob's, if we expound in the best sense, is no lie: for than it is no more but a kind of speech, called Ironia. So God speaketh in Gen. 3.22. Behold, the man is become as one of us, to know good and evil. So Christ in the Gospel cometh to his Disciples, and finding them asleep, saith, Sleep henceforth. We may answer it further, thus: jacob in respect of the purpose of God, which chose him for the blessed, might very well be called the only Son. Besides, in regard of civil right, now he was his eldest Son, seeing he had bought the Birthright of Esau. Whether it were a lie or no, we will leave it to God: and we can not altogether condemn this answer, seeing God approveth it by giving jacob the blessing.  
Plato saith, When men are dead, we cannot ask them what they meant: Therefore we must expound their speeches and their actions, to the best meaning. And further, words are not always to be taken in proper kind of speaking; for Abram defendeth himself, that Sara was his Sister, to wit, the Daughter of his Father, but not the Daughter of his Mother. Joseph sweareth, By the life of Pharaoh: if you take the words as they lie in proper sense, he sinned greatly, and was even for his oath, the worst of all Jacob's Sons. But Salamo-Iirkie expoundeth him thus: By the life of Pharaoh you are Spies, that is, Pharaohs life is a worms life, which in account is no life: even so are ye no Spies in truth, though you may seem so to be. So likewise Hushas answereth Absalon; for when Absalon saw Hushai David's Counsellor, he asketh him, Is this thy kindness to thy friend? Why goest thou not with thy friend? meaning David. Hushai answereth, Nay, but whom the Lord and his people, and all the men of Israel chose, his will I be, and with him will I dwell. This sentence hath a double meaning; either that he meant to serve Absalon, or King David. Therefore, when things are spoken doubtfully, we must mark how men may in wit expound them.  
Abraham died, Gen. 25.78. being 175. years old. 
2183.  He was buried in Hebron.  
Heber died, Gen. 11.16.17. being 464. years old. 
2188.  He was the longest liver of any that was borne after the Flood.   

Ishmael died, being 137. years old. 
2231.   
THe Prophet Esay cap. 60.7. prophesying of the calling of the Gentiles, nameth the two eldest Sons of Ishmael, Nebaioth and Kedar, saying, The Rams of Nebaioth, shall serve thee: and the Sheep of Kedar, shall be gathered unto thee.  
Again, he nameth two of Abraham by Ketura, Sheba and Seba: which two names, do also contain the Gentiles by Cham, and the Gentiles of Sem by jocktan: So that under the names of the most worthy Gentiles, which are the Gentiles by Abraham, he showeth the calling of all the Gentiles in the World. Whereby we are taught, that Israel's posterity was not wholly rooted out of the favour of God, as Ameleckes was.   

jacob goeth to Laban. Gen. 28.5. 
2245.   
He goeth into the Country of Mesopotamia to Laban, there he serveth twenty years. 
20.  This Laban was the son of Bethuel, and brother to Rebecca, and of the house of Nachor the brother of Abraham and Haran, who remained in the land of the Chaldees after abraham's departure: so that Laban, though of Mesopotamia, yet is near kinsman to jacob.  
jacob in this journey, goeth over jordan with his Staff and Scrip, as closely and secretly as he could, that thereby Esau might not know of his departure: for Esau was mighty; and, as it appeareth afterwards, had a band of four hundred men.  
jacob going to Haran, stayeth by the way all night, because the Sun was down, and laid of the Stones of the place under his head, and slept. There he seeth the vision of the Ladder; and when he awaketh, he saith, Surely the Lord was in this place, and I was not ware of it. Then he rose and took up the Stones, and made a Pillar, and called it Bethel: for he said, this is no other, but the House of jehovah, and the Gate of Heaven.   

He seeth a Ladder. etc.  
THis Ladder representeth Christ: the foot on the Earth, his Humanity: and the top reaching to Heau enhis Deity: the Angels of God ascending and descending, the Mediations betwixt God and us: and the Lord standing above upon it, the readiness of the Father, to receive our Prayers. This is expounded, john 1.51. Ye shall see the heavens open, and the Angels of God ascending and descending upon the Son of man.  
In this vision of the Ladder, we see the whole Mediation of Christ is showed to Jacob: And if we duly consider it, there could not be a fitter Similitude in the whole course of Nature to represent the Mediation, than the Ladder: for even as in a Ladder, if two or three Steps be broken, the Ladder is to no use, seeing we can neither ascend nor go down by it: even so the whole Mediation is so united & knit together, that by despising any one part, we bereave ourselves of the benefit of the whole.  
After that jacob was come to Haran, he served Seven years for Rachel. Laban giveth him Leah, and deceiveth him, and useth this excuse, That it was not the use of the Country, that the younger should be served before the elder. Leah is said to be Contrite. here we may see what it is to enjoy the truth of God's Religion, and to worship him truly. Leah committeth a great sin: and though God make her fruitful, yet this event excuseth not the fault before committed. She knew very well, that she could not enjoy salvation by staying with her Father: and we are to make the best collection of the actions of the best Women; and therefore (no doubt) the zeal that she had to know God, made her to venture so far. No doubt, this was a great sin, and yet a far greater to have been married to an unfaithful Husband: for thereby there was no hope left for salvation. And we see that Christ chooseth to come of Leah by juda, rather than of Rachel. God himself only knoweth how far he will pardon so great offences.  
Then he serveth Seven years for Rachel. Leah is fruitful; she hath Reuben, and saith, The Lord hath Looked on my tribulation. Then she conceived, and bare Simeon, and saith, Because the Lord Herd that I was hated, therefore he hath given me this Son. She conceived again, and bare Levi, and saith, Now my Husband will be joined unto me, therefore she named him Levi (joined.) Then she bore juda, and said, Now will I Praise the Lord. The Heathen by the light of Nature will confess, that the Lord looketh on their tribulation, and helpeth them; that he heareth their hatred, and revengeth it: But they cannot for all these benefits, praise the Lord: Therefore she as a Prophet, knowing that Christ should come of juda, praiseth God for so glorious a blessing. Then she left bearing for a time.  
Rachel giveth Bilha to Jacob, she beareth Dan (judgement,) and saith, God hath given Sentence on my side: Afterwards, Nepthali, (Wraftling.)  
Leah doth the like, and giveth jacob, Zilpha, who beareth Gad (a Company,) and Asher (Happy. Leah) after beareth Isachar (Wages or Reward;) then Zebulon (God hath given me a goodly Dowry;) and last, Dina, a Daughter (judgement.) So God showed judgements to the Sichemites, for ravishing of her.  

2260.  Fourteen years after, joseph (Increase) is borne. A rare man: and we commonly see, that rare men have great expectation before their birth.  
After this, jacob like a good Philosopher, enricheth himself by using Rods of divers colours. joseph in Egypt useth a kind of policy to take away the Lands from the people, and to bring them to the King. These actions at the first, might seem unlawful, because the cause is hid from us; though afterwards the purpose of God appearing, they are approved   


2255.  juda borne, his father jacob being 87. years old.  
He was the fourth Son of jacob; his mother nameth him, Praise God: Whereby it appeareth, that she looked for Redemption by Christ, respecting the Promise concerning the Seed of the Woman, to be accomplished in him. It could not so have appeared by naming Reuben, Simeon, or Levi; for a wise Philosopher might have given those names: But juda, containing a name of heavenly comfort, showeth a spirit governed by the holy Ghost.   


2264.  jacob goeth from Laban. Gen. 31.17.  
WHere he had been twenty years, two seven & a six; in which number, is contained the Creation, and the Sabaoth: And as any one may gather, closely expressed seven years plenty, and seven years dearth.  
As he returned from Laban, he feared his brother Esau: But the Angel of God met him to comfort him; therefore he calleth the name of the place Mahanaim, that is, God's Host. This Camp of Angels is repeated in the Song of Songs, and applied to Christ, as the company of an Army. So David likewise affirmeth, that the Angels of God do pitch their Tents about them that fear him. When Absolom is destroyed, David and his Camp were at Mahanaim, the place where the Angel met jacob. Wherein we are to learn, that God so disposeth the actions of his elect, that he regardeth their goings out and their comings in, and marketh all their Paths; that whether they be at home with their Father, or abroad among Strangers, they are shadowed under the defence of the most High, whose dwelling is in eternity,  
After this, he wrestleth with the Son of God, (that is, in likeness of the same nature, which he afterward took upon him) until the break of the day, and would not let him go till he had blessed him. Therefore he called him. Israel, a Conqueror. This is expounded in Oseas: By his strength, he had power with God. To show, that as he had power with God, so he should prevail with men. Then he erected an Altar there, and called it Penuel; for saith he, I have seen God, face to face.  
This story of jacob, is repeated in john 1.47. where Christ saith to Nathaniel, Behold a true Israelite, in whom there is no guile. Nathaniel is called the true Israelite, in that he acknowledged Christ to be the Son of God: which he might know by casting daniel's sevens.  
Afterwards he is reconciled to his brother Esau, and beyond jordan he dwelled, near Sichem; where Dina is deflowered.  


Ere  
Onan  
Selah   borne. Er & Onan were married to Thamar, & committed grievous sins before God, and therefore he destroyeth them.   


2276.17.  joseph is sod into Egypt when he is 17. years old: so long was he nourished at home of jacob.  
joseph Dreameth that the Sun, Moon, and eleven Stars, worshipped him. Gen. 37.9. meaning his Father, Mother, and his eleven Brethren; of whom in the creation, the twelve Signs in the Zodiac had a full reference: showing thereby, that God in his Counsel at the Creation, had a great regard to the number of the Sons of jacob, which were to be borne more than two thousand years after. He hath the like regard at the confusion of Tongues, in settling Canaan and his eleven Sons in a soil which jacobs sons should afterwards possess.  
For declaring this Dream, the poison of the Serpent possessing his brethren's hearts, they were moved with envy, and sold Joseph into Egypt. juda caused him to be sold, to save his life: but judas Iscariot, (that is, which falleth away for reward) sold Christ, to lose his life. Math. 26.15,  
jacob deceived his father Isaac with a kid. Gen. 37.31. When joseph is sold, his Brethren sprinkleth the blood of a Kid upon his party coloured Coat, and brought it home to their Father, and said, a wild Beast had slain him.  

Jacob was 20. years from his father Isaac, and did not see his face.  
joseph was 20 years from his father jacob, before he seeth his face.   
To show, that wherein a man offendeth, therein he shall be punished.  

Joseph the son of Jacob, fed Israel in Egypt, as putting meat into the mouth of a Child.  
Joseth the son of Jacoh, taketh the child Jesus, and his Mother Mary, & fleeth into Egypt Mat. 2.14. and properly putteth meat into the Child's mouth.    

Er and Onan died, Gen. 38.7. 
2280.   
ER and Onan having committed a horrible sin before God, are slain, and no seed left unto them. Then according to the custom, Thamar thought to have had the third son Selah, to have raised up seed: but juda neglecting it, she attired herself like a light woman, and lay in the way as juda should go to the Sheepshearing: Whom juda knew, and at the time, she bore two Children, Phares and Serah: For which fact, juda would have hurt her. Whereby we may know, that before the Law given by Moses, they had the same equity of justice for punishing of sin, that they had afterwards.  
In Moses Law, a Magistrate might not be condemned under three witnesses.  
Thamar condemneth juda by three witnesses: his 

Seal.  
Bracelet.  
Staff.    
From this deed of juda we may understand, the prerogative that his Brethren should praise him, could not be meant of himself: but herein is manifest the gifts of God to be of Grace, and not of Nature: for if juda had been rare of godliness, the prerogative of Nature might seem to have caused Christ to have come of him.   


2288.  Isaac died, Gen. 35.29. being 180. years old.  
He is the longest liver after Heber, and liveth longer than Abraham: to show, that he was a Child of Promise; for if Abraham begetting him when he was old, he should have died quickly, what rare blessing had it been to Abraham? And therefore, that the power of God might be seen even in the weakness of man, Isaac hath a longer life than Abraham, or any after him. Hereupon it may be concluded, the Book of Tobias to be false, because it maketh Tobias life so long, and thereby seemeth to cross Jacob's Blessing. Besides, we shall find that in Nehemias' time, they which came out of Captivity do outlive any in the Scriptures that come after; and these men were accounted old. The longest liver of them, cometh short of Isaac's age.  
Ezrom borne: of him nothing is spoken.   


2298.17.  jacob goeth into Egypt, Gen. 47.5. He is nourished of joseph 17. years.  

215.  NOw for this number of 215. how is that performed, Gen. 15.13. where God saith to Abraham, Thy seed shall be evil entreated in a Land that is not theirs 400. years, seeing they continue in Egypt but 215. years? They were afflicted by some of Egypt, 400. years; for Ishmael the Egyptian by Hagar, mocketh Isaac in the beginning of the 400. years, and that Mocking, in the Scripture is called Persecution: And in the end of the 400. years, they were afflicted unto the coming out of Egypt: so that they were not in Egypt 400. years; but they were afflicted first and last, 400. years.  
Psal. 105.23. Israel came into Egypt, and jacob was a Stranger in the land of Cham; to confirm the covenant that he made with Abraham, and the oath that he swore unto Isaac; which he appointed to jacob for a Law, and to Israel for an everlasting Testament, saying: Unto thee will I give the Land of Canaan, the lot of your inheritance: when as yet there were but a few of them, and they Strangers in the Land, what time as they went from one Nation to another, and from one Kingdom to another people. He suffered no man to do them wrong, but reproved even Kings for their sakes, saying: Touch not mine Anointed, and do my Prophets no harm. Yet he called for a Dearth upon the Land, and destroyed all the provision of Bread. But he had sent a man before them, (Gen. 39.1.) even joseph which was sold to be a Bondservant; whose feet were hurt in the Stocks, and the Iron entered into his soul, until the time that his cause was known. The word of the Lord tried him.   

This Famine over all the land of Canaan, may appear to be a punishment on Jacob's samilie, for selling joseph into Egypt.  
Jacob goeth into Egypt, and there telleth Pharaoh, 
1298.  that he was 130. years old: though Pharaoh in his demand, meant no more than a Heathen man would, to wit, to know his years, and the age of his life; ye● God so disposeth jacob's answer, that he signifieth unto him, that his coming into Egypt with seventy souls, is answerable in a contrary degree, to the first scattering of the seventy Families at the building of the Tower of Babel. In forty eight years, there came three discentes from jacob. Whereby it appeareth, that juda and Pharez could not be much elder when they begot children, than Solomon was when he begot Roboam; which was about twelve years of age. By means of which speedy increase, there were of these seventy, in two hundred and fifteen years, Six hundred thousand fight Men, besides Women and Children, godly, and of the household of faith: to show, how God could perform his Promise to Abraham, that He would make his seed as the Stars of Heaven, and as the Sand of the Seashore. Hereupon Abacuk saith, that the Counsels of God are eternal: thereby teaching us to mark diligently the time wherein God performeth his Promises: which may be made familiar by examples in this sort. It is said, Gen. 3.15. The Seed of the Woman shall break the head of the Serpent.  
This was not performed, till Christ took flesh of the Virgin, and became Man; which was 4000 years wanting but 70. after the Promise made to Adam. Satan, to try this, tempteth Christ, and is overthrown. Abraham goeth forth of his Country, to embrace the Promise, that God would give him a Land, 430. years before his Seed should enjoy it. But the true performance was long after, that is to say, in Christ: as Zacharias speaketh, Luk. 1. To perform the oath which he swore to our forefather Abraham, that he would give us. God speaketh as though presently it should fall out; but seeing one thousand years in his sight, a●●●● one day, we must mark how his Counsels are eternal. It was spoken in King Achaz, days by Esay. 7.14. Behold, a Virgin shall conceive a Son. He, nor his seed, saw the performance thereof: So was Isaac a figure of Christ; and the Lamb kept it in memory. Daniel in his time prophesieth of 70. sevens, or 490. years before Christ the King should be killed, to perform every Vision and Prophecy.   


2315.  jacob died in Egypt, etc. Gen. 49.33.  
He is brought from Egypt to Canaan, to be buried in Hebron with Abraham and Isaac, as a sign that he looked for the Resurrection, and enjoying of the spiriturll Canaan. This place Caleb afterwards claimeth for an Inheritance, when he cometh into the Land: for it was the first Purchase, and a signification of our Pilgrimage in this life, having here no abiding place.  

Now let us compare the journeys of Abraham, jacob, Jacob's sons, and Christ, together.  
Abraham 

Was borne in Mesopotamia.  
He goeth to Canaan.  
He returneth to Egypt.  
He dieth in Canaan.    
jacob 

Was borne in Canaan.  
He goeth to Mesopotamia.  
He returneth to Canaan.  
He goeth into Egypt.  
He is brought to Canaan.    
Jacob's sons 

Are borne in Mesopotamia.  
They dwell in Canaan.  
They multiply in Egypt.  
They return to Canaan; and after that, are carried into Babel, an other Egypt.    
CHRIST 

Is borne in Canaan.  
He goeth to Egypt.  
He returneth to Canaan, and there he dieth, and bringeth a new Babel or Egypt; the Romans on the jews, to destroy them.     
Rambam, an old Hebrew, maketh another comparison in the events thus. jacob himself was used well in Egypt: but his posterity was plagued by the Kings, which lived after him in Egypt.  
In Babylon those that went into captivity, were plagued, as Sidrack, Misack, Abednago; but their posterity found relief in Cirus and Darius, conquering the Babylonians.  
Now it is necessary to speak of the place where jacob died.  
This place was Egypt, Cham's Country, long ago accursed. Where it is spoken in the Prophets, that in Egypt men spoke with the tongue of Canaan: The meaning of it is thus much. That when Christ shall come to preach, his teaching shall be of such power, that it shall convert (in all Countries, as well Egypt; as Grecia, Barbaria, and all other the Countries of the Gentiles which knew not God) souls unto God; which being converted, shall speak the tongue of Canaan, that is, their tongues shall praise God for their Redemption by Christ, which is the tongue of Canaan. This continueth yet true: for there it no Country, nor Nation, where God hath not had, or hath those which unfeignedly believe the Gospel. Yet if it be objected, that the tongue of Canaan was Hebrew, how then shall a simple Ploughman understand it? This objection is thus taken away. It is not necessary for a simple Ploughman or tradesman to be a skilful Hebrecian; for he may be saved without the knowledge of the tongue, seeing by the Bible translated, he may learn the Religion of Canaan; and that learning, will teach him the tongue of Canaan. If they reply further, that the Papists say, the Translations be corrupted, and therefore it is necessary he should be cunning in the original. For answer to this reply made from the Papists argument: If any doubt of the truth of the Translations, he may resort to learned Preachers, which can easily resolve him. And for the Papists, if the controversy be between them and us, the original must determine it.  
It is said, that Jacob's sons were of Cham. It is not meant his twelve Sons, for they were borne before he came into Egypt: but that place of Scripture hath special reference to the two sons of joseph, Ephraim and Manasses, who are recconed to be Jacob's Children: For joseph marrying an Egyptian, by whom he had them, they by the Mother's side, are of Cham; and so Jacob's Children in this sense, are of Cham.  
Thus much for the place.   

Now followeth his Will. Gen. 49.2.  
Hear ye Sons of jacob, and hearken to Israel your Father.  
here he repeateth his own name, Israel, that is, Mighty with God. The occomplishment of this strength was fulfilled when they came from Egypt.  
As there is no Commonwealth but stands of those that be Wanton, of men overreached with Choler, of judges, of Husbandmen, of Merchants, of men of Trade, of Warriors to defend from foreign invasion: so are Jacob's twelve Sons of all degrees in life.   

In placing them here thus, their Dignity is regarded, and not their prerogative of Birth: for then Reuben should be first.  
IVDA hath the prerogative, that His Brethren shall praise him: Yet if we look into his life, this could not be meant of him; for who loser than he, who lay with his daughter Thamar? But herein is manifest the gifts of God to be of Grace, and not of Nature. For if juda had been rare for godliness, than the prerogative of Nature might seem to have caused Christ to have come of him. juda his Story of Praise God, is repeated by S. Paul, Rom. 2.25. where he saith, Whose praise is not of men, but of God. So every man that knoweth the birth of Christ, and embraceth the truth thereof with constancy, not turning for the love of reward, his praise is of God, though the world hate him.  
JOSEPH, he Exceeds in virtue, and therefore hath wonderful blessings; for among the thirteen judges, six are of his Tribe: By which glory, his posterity began to despise the Tribe of juda; for at Roboams time, they say, 1 Kin. 12. What have we to do with the house of jessai? What have we to do with the house of David? to your Tents O Israel, to your Tents. But the Lord plagued them with a Plague ever to be kept in memory, as the Prophet jeremy saith, jer. 7.12. Mark what I have done to Siloh: (which was a City in the Tribe of Ephraim.) And in Psal 78.67. He forsook the Tabernacle of Siloh, even the Tent that he had pitched among them. He refused the Tabernacle of joseph, and choose not the Tribe of Ephraim; but choose the Tribe of juda, even the hill of Zion, which he loved. Concerning the prosperity of Joseph's house, Nazeanzenus noteth, that he himself was more afraid of the subtleties of Satan in his prosperity, then in his adversities.  
NEPHTALI, Of him this only is spoked, Gen 49. He is a Hind let go, giving goodly words: Which was performed when Barack of Nephtali, and Deborah of Ephraim, sang for the overthrow of Sisera at the waters of Mageddon. judg. 5.1. etc. Now, whereas you have Abacuch to bring a mess of Pottage to Daniel in the Lion's den, some jew that made that, never meant so: but from that place of Abacuch, The just shall live by his Faith. Abac. 2. feigneth a comparison, that as Pottage preserveth this natural life from perishing; so the meditating by Faith on the Promises of God in Christ, kept our souls from wavering by distrust: and by that confidence, Daniel was saved from the mouth of the Lions.  
BENJAMIN, A child very virtuous; Rachel calleth him Ben-oni, Son of my sorrow, but Israel calleth him Benjamin, Son of my right hand Moses. in Deut. 33.12. in his blessing, saith, The beloved of the Lord shall dwell in safety by him; and God shall dwell between his shoulders. And so he did; for the Temple was afterwards built in the Tribe of Benjamin. His Tribe hath the first King, though he be the meanest of the Tribes. Benjamin continueth till the evening: When the other Tribes fell away, he only with juda at Roboams time: he only with juda in Cyrus' time, joined for the building of the Temple. Hester of Benjamin, saved all juda from the practice of Haman. Paul of Benjamin, was one of the last Builders of the spiritual Temple.  
DAN: Moses in his blessing in numbering the Tribes, leaves out Simeon. And in the Revelation when the Tribes are sealed, Dan is left out. Thereupon the Grecians think, that Antichrist shall come of the Tribe of Dan. That is not so; but Moses being of Levi, in blessing the Tribes, putteth in Levi, and speaketh largely of his spiritual blessings. Joseph's Sons are not to be left out, because they were adopted: therefore to keep the number of Twelve, he must leave out some. Simeon was the fittest, because he was without repentance. Levi must be reckoned, seeing his was a spiritual inheritance, and the Lord promised to be his inheritance: therefore Dan must be omitted. And this may be the reason; When the children of Israel came into the land of Canaan, the Tribe of Dan causeth the first Idolatry, and therefore that Tribe was justly plagued: And in this Tribe Idolatry continued till the removing of the Ark from Siloh. But yet this we must understand, that though Dan is not named, yet in respect his Tribe are Jacob's Sons, the Tribe is comprehended in the general Blessing: And Moses concludeth, that seeing that the eternal God is his refuge; Israel the Fountain of water shall dwell in safety.  
ISACHAR, Was content to live under tribute, or labour like a Merchant, or like to an Ass couching down between two Burdens, rather than to seek glory by leading Bands of men.  
REVBEN, He lost his prerogative, because he Went up to his Father's bed; therefore he is light as Water, he shall not excel. Reuben hath one of David's Captains of his Tribe: but it is presently added therewith, Thirty better than he. Reuben showeth some compassion to joseph, and would not have him killed, but cast him into some Pit. juda thought that might be too long ere he would be pispatched, and therefore selleth him.  
SIMEON and LEVI, Their wrath was fierce; yet because Levi afterwards repent, and showed tender affection to joseph, and was zealous in destroying Idolaters, therefore he had a Blessing in Moses Will. Simeon never showed any tender affection to joseph; and therefore when his Brethreh come into Egypt, and joseph accuseth them for spies, he keepeth Simeon in prison till they come down again, as a kind of punishment for his former malice. His sin against the Sichemites was exceeding great: and seeing he never showed any sign of repentance, he was justly cut off from the hope of a Blessing. By this we may learn to reject the authority of the Book of judith: First, because she is said to be of the Tribe of Simeon. If we mark this well, we shall see how this Book can not be Scripture; for we must note, that it is no small glory, to have the spirit of God pen a Book of ones actions. If there be but a sentence spoken in the commendation of any in the Scripture, it is a great weight of glory. Now if we look to Jacob's Will, and see that he hath a Curse and not a Blessing: and in the course of Scripture afterward, no mention of any repentance that Simeon and his Tribe showed, nor any zeal of Religion expressed, how can this stand with Jacob's Prophecy▪ nay, it clean crosseth it, and maketh it frustrate. For seeing Jacob as a Prophet, telleth all his Sons what should befall them in the last days, to every one and his Tribe, so long as the Kingdom of the jews, and their policy stood; and in his Will maketh no mention of the Book of judith, We must by admitting this Book, accuse the spirit of God of ignorance. Besides, it is a Story: and yet the time thereof doth not fall out within the compass of any time, neither before the Captivity, neither after: and therefore to be rejected. And for my opinion, I make as much account of Ovid Metamorphosis, as of judith: for Plato saith, That in Fables, there a Truth revealed secretly. Thus we are to think likewise of the book of Toby.  
LEVI, He repented, when Amram of the Tribe of Levi saved Moses.  
ZABULON, Was a Merchant, and Delighted in Ships. In Greek, Canaan is called Phenicea, and the men of Canaan, Phenices. Aristotle, a thousand years after Moses, maketh mention of a River Tartesus; he meant the Sea Tharsis: and the Phenices brought Gold, and had such plenty, that their Ankers were thereof. No doubt he had heard of Salomon's time, wherein Gold and Silver was no more esteemed than Stone. This travailing of Jacob's Sons into far Countries, must needs make the Heathen have a taste of Religion: And Moses he willed the Heathen to resort to the Mountain where the Temple was built.  
ASER, Was a farmer, To provide pleasures for a King. You have in the old Testament, little spoken of him; but because his Tribe should not think themselves excluded the favour of God, you have in the new Testament Anna, that is, Grace (a very rare Woman for godliness) the daughter of Phanuell (that is, see God,) of the happy Tribe of Aser: for Aser signifieth Happy.  
GAD, He shall Led an Host of men. This was performed when Reuben, Gad, and half of Manasses, gave a great over throw to the Haggarines, about the time that Saul was anointed King.  
Thus we may see that whatsoever is requisite in palicie for the maintenance of a Commonweal, you shall find expressed in the lives and behaviour of the Sons of Israel.   


2369  joseph died, Gen. 50.26. being 110. years old.  
BY Faith, joseph when he died, made mention of the departing of the Children of Israel out of Egypt, and gave commandment of his bones. Heb. 11.22.  
Now because many excellent things are to be said of joseph before his death, when he was in Egypt, & in the Sinai sight no years laid down, I will here handle them together.  
God prospered him in Egypt in all his actions. And even as God blessed Lahan for jacob's sake; so he blessed Joseph's Master▪ for Joseph's sake.  
joseph was a goodly person, and well favoured: which commendation in the same words is bestowed upon David, Sam. 16. ●3▪ the same of Daniel, and the same of Christ.  
joseph would not be defiled with the fornication of Egypt: Daniel would not be defiled with the unclean diet of Babel.  
joseph expoundeth Pharaohs Dream: Daniel expoundeth nebuchadnetzar's Dream.  
joseph was made Ruler over Egypt: Daniel was made Ruler over Babel.  
joseph being in Prison, found favour with the Master of the Prison. Daniel found favour with the King's Chamberlain.  
Joseph's name was changed by Pharaoh: daniel's name was changed by Nebuchadnetzar.  
joseph was falsely accused: Christ was falsely accused.  
joseph was thirty years old when he stood before Pharaoh: jesus is baptised beginning to be thirty years old.  
joseph was in Prison between two thieves; the one of them was saved, the other condemned: Christ was crucified between two thieves; the one of them was saved, the other condemned. Yet notwithstanding all these Blessings of God upon joseph, (to show that even the best have their infirmities) his Virtues were darkened very much, in that he marrieth an Egyptian woman. Gen. 41.50. Which was altogether unlawful. For Esau before doing the like, is blamed; and Rebecca having an special care over jacob, lest he should commit the like wickedness, sendeth him to Laban to choose a Wife of his own kindred. Abraham had the like care for Isaac. And Moses afterwards forbids it by a Law; thereby confirming the unlawfulness thereof. Seven hundred years after, is this sin punished in Israel: for jeroboam received Religion of Egypt, and maketh two Calves, whereby all Israel became Ipolaters.  
FINIS.     

The Table  

Page.  
Iehovah, The signification and efficacy. Page. 1.  
The Wisdom, Power, and eternity of God. Page. 1.2.  
Our God, Page. 2.  
The Trinity described. Page. 3.  
Of Election. Page. 4.5.  
The effect of Election. Page. 6.7.  
In the fullness of time all shall be brought under one head. Page. 9.10.  
In the beginning was the word, etc. expounded. Page. 11.  
He was the Light, etc. what is meant by it. Page. 12.  
The Creation of the World Page. 13.  
Adam's creation, the day, the hour, and place: with the time, and continuance in Paradise. etc. Page. 14.15.  
What is meant by the Seed of the Woman, etc. Page. 17.  
Adam and Eve driven out of Paradise. Page. 18.  
Of Kaine and Abel's offerings, with the signification of their names, agreeing with their conditions. Page. 18.19.  
Also the interpretation & use of the names of the Fathers from Adam to Noah. Page. 19.20.21.22.  
The time of the year and day of Adam's creation. Page. 23.24.25.  
Adam's death, and the place where. Page. 26.27.  
Christ compared with Adam. Page. 28.29.  
Of the number one. Page. 29.  
Of three. Page. 30.  
Of four. Page. 31.  
Of five. Page. 32.  
Of six. Page. 32.  
Of seven. Page. 32.33.34.  
Of eight. Page. 34.  
Of ten. Page. 34.35.  
Of twelve. Page. 35.  
Of Seth borne, and what use of him. Page. 36.  
Seth compared with Christ. Page. 37.  
Of Eno●h, and what of him. Page. 37.  
Of Kenan. Page. 38.  
Of Mahalaleel. Page. 38.39.  
Of Jared. Page. 40.41.  
Of Henoch. Page. 41.42.43.  
Of Henoch compared with Christ. Page. 44.  
Of Methu●helah. Page. 45.  
Of Lamech. Page. 46.  
Of Noah. Page. 47.  
Of Noah compared with Christ. Page. 47▪ 48.  
When Noah began the Ark, the place, and how long in building. Page. 48.  
Of Japhet, and the signification of his name. Page. 52. & 67.  
Of Sem, and his name. Page. 53. & 68  
Of the Flood, and the things to be considered thereby. Page. 54.55.56.  
Christ and the Ark compared together. Page. 57  
The time of the continuance of the Flood. Page. 59  
Adam and Noah compared together. Page. 62.  
Of Cham, and his issue. Page. 64.65.66.  
Of Heber and his name: with the rare use of his Story. Page. 69.70.71  
Of Peleg, and the rare use of him. Page. 72.73.74.  
Of the birth of Abraham, and his name. Page. 77.  
A question discussed about Terabs age when he begat Abraham. Page. 78.79.  
Of Sarah, and the signification of her name. Page. 81.  
The Promise given to Abraham. Page. 82.  
Melchisedech showed to be Sem. Page. 84.85.  
Of Ishmael and his Story. Page. 87.88.  
Of Jsaacks birth, and name. Page. 89.  
Of Jsaacks age when Jsmael flouted him. Page. 92.  
Of Jsaacks age when he was to be sacrificed, answerable to Christ's death. Page. 93.  
Jsaacks compared with Christ. Page. 95.  
Esau and Jacob borne, with their stories depending. Page. 96.97, etc.  
Jsaacks blindness: a great blessing to the children of God. Page. 100.101.  
Jacob goeth to Laban. Page. 103.  
Jacob in his journey seeth a Ladder: the interpretation thereof. Page. 104.  
jacob's Wives and Children, with the interpretation of their names. Page. 105.106.  
jacob's departure from Laban: and his wrestling with God. Page. 106.107.  
joseph's Dream, and his selling into Egypt. Page. 108.  
Jacob's journey into Egypt. Page. 110.111.  
jacob dieth in Egypt. Page. 112.  
The journeys of Abraham, jacob, Jacob's sons, and Christ, compared together. Page. 113.  
Of the place where Jacob died. Page. 114.  
Of Jacob's Will, & the blessing of his Children according to the worthiness of their tribes, and posterity to come. Page. 115.116.117 118.119.120.  
Of Joseph's death, and of his excellent worthiness. Page. 120.121.   
The Figures in the margin, are the years of the world.  
FINIS.