Observations Upon the First Ten Fathers

OBSERVATIONS Upon Adam, Seth, Enoch, Kenan, Mahalaleel, Iared, Enoch, Methuselah, Lamech, Noah: the first ten Fathers. 1. Chro. 1.

1 I N that all men which have been since the Hood, come of those ten Patriarchs, all may be counted faulty, that regard not the History of such their own and most noble Ancestors: all faithful Christians; all recorded thrice in the Writ of truth for their age. Gen. 5. and 6. And all recorded in three Books for their line. Gen. 3. 1. Chr. 1. Luk. 3.

2 Seeing Jews and Gentiles both agree, that CHRIST is the glory of all men; all should think that the Holy spirit would not begin his Line, to leave it afterward imperfect (as the wicked Jews now know it not) but would continue it through unto himself; as in S. Luke it is chayned from Eli Mary's father, up to Zerubbabel, Nathan, David, Adam.

3 While these men lived in the world, there was but one Tongue, that in which Adam spake, and was fit to argue his Angel-like wit; which the same, the holy Spirit used in all the Books of the Old Testament, and hath not left it in any other Writer extant; but hath ended it with the Old Testament. Their Language so witty and so sanctified, should be known of all their (not bastardly) race, what worthiness it hath, In some generality.

4 That Adams Tongue was the same which Moses used, the Notations do show in Adams words: He calleth her which was taken out of his side, Isha; (in the morning presently upon her creation) because she was taken from Ish. That Language held unto Malachi: Ish for Man, Isha for Owman, or Of man.

5 The same appeareth in the name which he giveth to the woman in the evening of the same day, upon the promise of Life; Eve or Ch-Eve, Life: from a term of living, Chaya, flowing out of the same spring.

6 Eve declareth the same Tongue to be her Tongue: For she nameth her first son Kain, Possession; from the verb Kanah to possess: showing that to be the reason of his name, because she possessed a Son by the Eternal.

7 The other names, Adam, Earthie, of Adama Earth. Abel, Vanity, are plain of them selves, and often touched in glaunces; as Col Abel, Col Adam; the whole that cometh of Adam, is wholly Vanity. Psa. 39. 6. And all Adam, Man is Abel. Psal. 39. 11. And, truly the sons of Adam are Vanity. Psal. 6. 2. 11. Adam is like to Abel, Man to Vanity. We may not think it a small matter, when the matter is so often handled by the spirit of all Wisdom perfect, that hath nothing superfluous. Thus we may find the ••• guage of our first Parents, what it was • and moreover how it was most fit for perfect Wisdom; and how the first persons contain all man's estate. Adam the earthy man, what possession (Kynian) soever he gate; all is (Abel) vanity. The Man (Chaya) liveth by the promise in CHRIST.

The words of Rabbi Bochai touching Kain and Abel, are in mine opinion worthy citing: and the enemies own testimony for a truth, should be not the worst. Thus Bochai saith. In a witty sense Kain & Abel contain in their names aduertisementes, & close glaunses for matter of true continuance, and corruption▪ Kain, betokeneth Possession in this world: & Abel betokeneth one humbled in mind, and holding such possession vain. Such was his offering, Sheep kind; the gentlest of all living beasts: and therefore the favor of God followed him. And the offering of Kain was of the fruit of the Earth, as he loved the possession of this world, and the service of the body (which yet can have no continuance) and followed after body lusts: Therefore the blessed God favored him not. This the Rabbin speaketh, glauncing at their names. Diuiner matter from their persons & doing, we are taught: That Kain was of the Serpent, and hated his brother, because of good works. Also just Habels slaughter, the first that died, was an effectual proof, that for beng just, the best should die: as our Lord telleth the Jews how Habels blood shou •• be required at them, murhterers of him. And the faythles Hebrew Docters are at their wits ende, as touching what God's counsel was, in that good Abel should so be kilde. The Apostles compare them with Cain; Abel with Christ, suffering for goodness. But my degression, drawing unto the ten Fathers to collateral men, may not be long; I will go to the right line.

1 Seth commeteh Adams heir. His name in Adam tongue and ours, falleth a like; Set, or settled sure. Eve named him Seth, because God hath Set me another-gates Seed instead of Abel, for Kain slue him, and proved his days to be Abel, Vanuie. Gen. 3. 25. Adam approved the same name, as knowing that he should be the sure-settled, when all other Familyes should ende by the Flood.

2 Therefore Balaam speaketh, that all the Sons of Seth, that is, all Nations (all come of him) sh • lbe vnwalled by Christ; and taught by doctrine or experience, that all their strength is nothing Num. 24.

3 It is a good meditation to think of Adam, Abel, and Seth; how the Scripture conferreth all three with our Lord's cases: Adam the earthy, with the heavenly: Habels blood, with our Saviors: and Seth’s families, with his conquestes.

4 Adam and Eve both agreeing for the name Seth, gave a doble witnessed warning to the world, that as Kain was cursed, so other families joining with his, should feel in the Flood, the curse of all the earth, that they should better regard Seth’s right line.

5 The Scripture telleth in Seth only in plain sort, that after Adams image and likeness he was borne, because he was the fittest to show what all Adams • ace was, being the first in the line continued still: and as he was, so must all be.

6 The Jews commonly pervert the meaning of the terms: The Image and likeness of Adam. Thus Abrabbaneel expoundeth it. pag. 39. Because Adam was excellent in his likeness and Image intellectiue, God like; Seth came forth like unto him in that image and likeness which God made in him: For he was a wise son, & in his wisdom and understanding, he was like his Father; which was wiser then all men, being the frame of the hands of God. And hereupon it is said; And he beg • t according to his own likeness, according to his own image: That is, he begot a Son which should issue in the likeness and wi • te of Adam: the wit • e, and of knowledge; and therefore his name was called Seth, by a term of stablishment and settling: because he saw by his Wisdom, that his seed should be settled in the world. And therefore it was not spoken so of Kain or Abel, because they were not after the likeness of Adam, and should not have continuance in the World, but their end should fail. This doctrine is bad. Every man is borne the Foale of a wild Ass, and conceived in sin, and dead in sin, and a child of wrath naturally. Kain, Abel, and Seth, were all three borne after the image of the earthly: Kain continued therein; Abel and Seth were borne again. The mention of natural corruption, or Adams image and likeness in Kain or Abel, had not touched us so much as in our own Father: So the name of Seth is frowardly applied by him to Adam likeness; for all Adams, is all Abel: His continuance and settled state was by God's favor, not by his wit or wisdom. His other Families proved that.

7 Against the Jews common error, our Lord teacheth Nicode •• s, that the Sons of Seth, and all of Adam, must be borne from abone, or they enter not into the kingdom of Heaven: and so much • • oses meant, to tell of Adams corrupt image in Seth’s birth; not of that which he first had, and lost.

8 Enoch is next Seth, his Son, much to be considered. The letters of his name in the appellatiue, signify Sorrowfull, Grieuous, and the like; and that very often in Scripture. Moses giveth closely a reason of Seth’s counsel at the naming of him so, saying: Azhuchal, Then sprang Corruption, touching the calling upon the name of God.

9 Men not acquainted very much with Scripture, would marvel why any would cite the Text so, seeing it is commonly translated thus; Then men began to call upon the name of the Lord. So Moses may be translated; AZ huchal, Then was a Beginning. The Greek draweth near unto that. The Latin translation called S. Jerome's, followeth that, and many others.

10 This point cannot be well weighed, without judgment of a rule general through Moses and the Prophets, and the later Jews their translators from Adams tongue into Greek, how all these hide their mind, when matters come to be spoken of, which to profane men would seem strange. Moses never nameth life eternal in the plain and usual phrase, but by strong consequentes; as how the Lord is the God of Abraham, Isaac, & Jacob; and not of the dead, but of the living: whereby they must be holden to live. So Life in his Law, signifieth often Life eternal: and Death, Death eternal. So by this place, Deut. 32. 39. I kill, and I make alive; Ibn Ezra noteth, that Death, and life after it, is closely taught. And this reason is rendered of many Rabbin's, why Moses never nameth Life eternal, though all his doctrine tendeth thither; even because the world then all profane, which skant heard of one God, and hardly believed the Creation, was to be allured by open and plain things, first unto the worship of the one God: and that being done for Earthly blessings, they might afterwards be drawn easily unto the Eternal: Unto which, if directly they were called, the strangeness would make them reject all. So, Moses hideth his mind in the Paradox of Adams present fall, with manifold turnings of the Narration: and likewise of the ages of Japheth and Sem, Haran and Abraham: and with doubtful terms for the Peregrination of the Children of Israel, as though they had been 430. years in Egypt: But he had relation to Abraham's Peregrination and Promise of Christ: which the estranged could not conceive. From disputing whereof, he minded to bridle men unskillful, by doubtful speeches; yet giveth rules thither, to understand him rightly. So here, the term Huchal may be taken for a Beginnig, or for Corruption: But the matter telleth, that God was called upon long before that, in the first Sabbath; and therefore, Beginning could not be then: wherefore, Corruption must be meant there, by Huchal. So David Kymchi the King of Grammarians, doth take it in his Rootes, for Corruption. So in Breshith Rabba, the fallinges away from God, are reckoned in the days of Enoch, of the Deluge, and of Babel. The Zoar, and others, the most of Judah's name, hold the same: Arias Montanus hath both. The Greek-Hebrews knowing why Moses hid his mind, they turned it fit for Heathen, Then men hoped to call upon God's name. All who incline that way, have great defense by Grammar, and much authority; some of Hebrews, more of others. But the matter will require Corruption; not a Beginning of Religion, to be meant there: As in the speech continuing the Narration (after the Catalogue of the Fathers) it is manifest; how the Sons of God, saw the Daughters of Adams Sons, and so chose Wives of a strange God: Otherwise, Moses telleth not when apostasy from Religion should fall.

11 If at Enoch birth, men began to call upon God; Seth upon that occasion, would not ever have named his son Sorrowfull Enoch; nor Moses have joined presently thereupon (after naming the Fathers) the falling away. The Prophets likewise name Life. My digression would be too long, if I took examples of the like concealing the mind, from the Prophets, and from the Greek translators. I will now proceed unto the next.

12 Kenan is he: Konen, To Lament, might be the root, for his name. Twise speaking of one thing is usual, for vehemency; as in Dan. 5. Mene, Mene: So these two names, Sorrow, and Lamentation, teach, that they lamented the sorrows of their Works, and of the Earth, which God hath cursed.

13 Ma-hahal-El, a prayser of God; teacheth what comfort ought to be in sorrow; the seeking of God's praise, and glory for the world to come. An other Notation, Mahal-Le-El, God bringeth a Confusion (by water,) is well agreeable to the Argument. So, thy Wine, is Mahul, Confused (with water.) That is fittest for the continual threatening of the Flood; to show the curse upon the Flood. So that this name comprehendeth the drift of all the Scripture.

14 Iared, is in the playnnesse (casting away no letter) Descending: as betokening a downfall in the behavior of men, without hope of goodness to any bettering. Such as derive this name from Radah, to Rule, go twice further then they need: The Argument calleth for no such matter; and, that Etymology should first be admitted, which hath best agreement in the Letters, when nothing for the matter disagreeth; and not any far off sought out, when one at home is fit only.

15 Enoch signifieth, Dedicated, Appoynted unto. If Kain had called him so, the name had been of no praise; but as in one appointed for the wicked world; now it is the best as in one Consecrated unto God. He is in number, the seventh (as any may reckon) from Adam: and also, as the Holy ghost noteth, for an higher purpose. The providence of God may be sweetly considered, in continual calling of us to consider the Sabbath, by his disposing of great matter gracious most often by sevens. So Moses was from Abraham, the seventh. The time of his life is wonderful, matching in years the days of the Suns yere. 365. A matter most pleasaut to teach, what recompense cometh by walking with God. If his assumption had not been recorded; yet the number of his years would have caused celestial admiration, what kind of man he should be. He walking with God, was doublesse a most zealous Preacher of righteousness, and told of the Flood to come. S. Jude eloquently frameth an Oration for him, by the matter, as Orators may lawfully do: thus it standeth, Jude 14. Behold, the Lord cometh with his holy thousands, to execute judgment against all men, and to reprove all the wicked of them, for all their works which they have committed; and for all their hard words which wicked sinners spake against him. This is a most sweet Oration, framed from Moses, for this our holy Father. In the Flood God shown judgment: and as on Sinai he came with thousands of his Holy-ones; so doubtless at the Deluge, against men that cast oft, and scorned truth of Religion, and holy Patriarchs admonitions, and lived wallowing in all badness. Also, the term Behold, may have a close glance at the notation of Methuselah: Then first, Enoch walked with God, as a Prophet and holy Teacher.

16 Meth, He dying, V, then; Shelah, He (God) sendeth: what? the matter spoken of, judgment upon the wicked. The Scripture is full of close glaunses: And well might Enoch name his Son so, as Iared gave him a name fitted to his event. While Methuselah lived, the Flood came not; few days after his death it came, when he had skant begun his last year of 969. For memory of the phrase, the Jews say, that he lay upon the Ark: For, being just, he perished not; only eight were in the Ark; and he could not have his full years 187. to Lameches birth, & 182. thence to Noah's, & his 600. complete, but as upon the Ark. This is the meaning of their fable, the showing how his age reached into the Flood. And I think that the mockers which S. Peter speaketh of, scoffed the prophecy contained under his name, when they said, Where is the appearance of his coming? For since the Fathers died, the world continueth in the same state. Now the Fathers all, and his Son, died before the Flood: and for the sadness of that, he gave to his Son the name Lamech.

17 La-Mech, of Mach, Striking. Tubalcayns father, that would kill a man in his wound, had the same name, as a Striker: but this man was stricken with all calamities: He saw Adam turned to dust, Seth set in his rest, Enoch taken with sorrows of death, Kenan lamented by mourners in the street, Mahalaleel depart thither where Angels praise God, Iared descend to the low partes of the earth, Enoch taken up; and knew that he should die before his Father, when he named Noah, the Comforter. Whereas seeing his Father lived unto the Flood, without prophetical knowledge, that he should die before his Father, he, not Noah, should have been thought the Comforter. And the saddest Oration that could proceed from a broken heart, is that which he maketh at Noah's birth, saying: This is he that shall comfort us, concerning our works, and concerning the sorrows of our hands, and concerning the earth which GOD hath cursed. So Lamech giveth sadness; as his Son, a remedy to sorrow.

18 Noah, the tenth, hath his name arguing that Lamech spake Hebrew; as Moses in the Notation, Noah and Naham. Great matters are to be considered in him: He was long a single man. When he was 480. the spirit of Christ, not recorded ever since the first day of man, to have spoken to any (saving to the cursed Kain, ) never to any for effectual Salvation, speaketh to Noah. Therefore S. Peter talking of Christ his Divinity, had not an auncienter open record since the speech to Adam, to talk of, for Christ his open full speech speaking unto men, though the other nine were illuminated with prophetical knowledge. Noah is 500. before he was a Father, or married; as we may gather: That argueth his great fear of God's judgments; far unlike his sons nowadays, given as Horses, to all voluptuousness, and not caring for their own most certain destruction. Twentie years before he was married, he had a warrant, that his house should not perish. His brethren and sisters yet would not take that warning, for all that Lamech and Methuselah both could do, beholders of the Ark, and witnesses doubtless of the wtath no come. Lamech lived not out the whole to 120. years, as Methuselah; but dying before his Father, gave a further warning, that he spake as a Prophet, touching the Flood. The three witnesses, were a full condemnation of the wicked world. The further Stories of Noah, may better be fetched from the fountain of Genesis, then abridged by any man's wit. This much I thought good to speak severally of these ten Fathers: some things common to them all, may well here be joined; as their Religion, & long life: and near the same, cometh the comparision of their ages together.

Their Religion was perfect and sinceere. They knew the Creator to be one GOD; and that the Son should bruise Satan's power; and that the Spirit was a person coequal and coeternal. All that Moses recordeth for us, touching those times, we may know that they knew, by the speeches uttered in Job before the Law: Eliphaz, Zohar, Bildad, and Elthu, spake no otherwise then the Fathers: For they spake soundly of all Religion; whereby we may be sure, that the first, came not short of them, in knowledge. Adam knew the natures of all things, the creation of the visible things, and the invisible; the fall of Angels, and their eternal condemnation: the corruption of mankind, being the seed of the Serpent, and a generation of Vipers. And as Moses telleth, that Elohim said; Let Vs make man: So he knew that, and why Elohim was a form plural, for GOD. It were gross to think that the Cabalistes (which expound Elo him, El-hem, They be one God, in Bachai upon Gen. 1.) should know more then Adam, for names. And the Hebrews upon Middras Tillim, bring in God talking with Adam as he gave names, & asking; What is my name? To whom Adam said: Thou art Elohim, and Jehovah. Whether God by expressed word named himself Jehovah and Elohim, or gave Adam wisdom so to do; we see that the names were known from the beginning: For the Serpent nameth Elohim to Eve, and turneth presently the form plural unto God's profanely, saying: Ye shall be like unto God's, that know good and evil. Which plurality, Adam and Eve referred to the holy Trinity. There the Greeks in the Serpents word Elohim, the second time translate very learnedly, God's. And so do the Talmudistes hold it meant, in Masseceth Sopherim, Perk. 4. And we may be sure, that Adam and Eve were not ignorant of Satan's thoughts, when by experience they found him out. Now when Eve bare a Son, she spake void of all doubt, to the Unity, I have possessed a Son by Jehovah, by the one Eternal: yet we may be sure that she remembered the speech of the Trinity, Adam will be like to one of VS now. The late Jews have Satan's darkness, which will have that term VS, to be spoken of Angels. The Angels were not yet spoken of in all Moses style, and therefore they could not be meant by any of his terms; but as Elohim was used for the Creator only, so common native logique would stretch it no further there: and VS the plural, to be as Boreica, Thy Creators in Eccle. 12. 1. a mystical speech, marked and cited even of Rabbi Bochai the Jew: a witness strong against his own side.

Moreover, as Moses knew a difference in signification betwixt Elohim the term of Might, and Jehovah named of Being simply by him self, and giving a Being to all his works and words; and therefore never useth the term Jehovah, before the Creation had his full being, Gen. 2. 4: So wet may be sure, that Adam and Eve knew the difference betwixt Jehovah and Elohim. The Serpent nameth not Jehovah, but only Elohim, as a name of bare Might, and the form whereof her might pervert to God's: He trembled to consider the eternal truth, constant to give performance of Mercy and Wrath, noted by the term Jehovah Now, whereas in Shem time, EL was God's name; it is all one as Elohim, Mightie: only a form singular.

And this seemeth to be the reason, that Satan had corrupted the world to understand God's by the term Elohim; as in Nachors religion, Elohim is God's in Laban's words: Therefore Sem might use EL, Almighty, in the frame singular.

Abraham first nameth God Adonai; that is, My Pillers; with a mystical note of the trinity. Adam, who knew not upon what Pillers the Earth could be fastened in the midst of the liquid Air and Water, but by God's power, knew him to be Adonai, though occasion was not offered to use the word, until God and his providence became unknown, and denied almost of all the world.

IAH, an abridgement of Jehovah, used first in term by Moses, Exod. 15. substance could not be unknown to Adam, though in later times more names to express God's nature were seen needful by the eternal Spirit. The Unity and Trinity being thus known to Adam, he would deliver it over equally to his Sons, to Methusela and Lamech.

Now for the Redemption: He confessed that he was naked, and was afraid; hid himself, as needing one to bring him into favor: and knew that he who should overcome Satan, being in man's nature, was to die, as all of Adam: and must recover himself from death, and must revive Adam, and must restore all, fallen once to corruption: and know that none but God, could do this much: And this he believed, and thereupon named the Woman Life. And for the most unlikely part, of death, he had Sacrifice to seal assurance of that; and requiring an open profession of that every Sabbath, that day being ordained for that use: Whereby we must needs know, that when that was performed, which in that day was represented, the day must be altered. And as the Skinnes of the Beasts covered his body; so the Carkases burnt, represented whose Death should cover his Soul with Justice, taking away the giltinesse of sin. Moses was to speak short or these matters, that the profane should not trouble them selves with that, which they would never believe. Doubtless Adam knew that the most Holy should annoint the Humanity, with the dwelling of the Godhead in it, and sanctify himself for Adam and his faithful Sons; and must be called by the name fittest Messiah: And he that knew the whose course of Nature, could not but know, that the liquor of Spices was the fittest to represent Deuine things by an Ointment made of it. And seeing it was most needful that he should be a great Prophet, we may say well with the Jews; that he saw the lot of his Sons through all ages: And God would hide nothing good for the Vineyard; nor would do anything, but he would reveal it to his Prophets. And although he lived not to see Enoch taken up, he might well know it; and Iared might use his counsel in giving Heno • h the name Consecrated, or, Dedicated to God. And as Noah in his three Sons names contained their Story for Religion, in Deuine Sem: in Japheth, that the New Testament should be written in Greek, as the Jews well gather in Thal. Ierusalemi, in Megilah, by the alusion Japheth, and Japheth will persuade: So, Hotte Countries dwelling, by Chams house, by his name Hotte. And as Noah saw their whole state; so no doubt Adam did as well as he: and they all beheld the days of Christ, and knew that he should redeem them on Mount Zion. And Rambam recordeth that, which no reason can deny, how the Jews ever held by tradition, that Adam, Abel, and Kain, offered where Abraham offered Isaac, where both Temples were built: on which Mountain our Lord taught, and on that also he died.

All that, Moses figured at large: and that the New Testament openeth in substaunee they knew. And seeing they be our Fathers, and Mirrours of Wisdom in their names, faith, fear of God, and years; we should in our meditation bring back the Gospel unto them, as they foresaw it, and forbade to say, Who can go up to Heaven to bring Christ down? or who can go into the deep of the Earth, to bring Christ from the dead? But they knew (as I touched both, in the Incarnation) that the Savior in Hebrew Ioshuang, in Greek Jesus, was God dwelling in Christ: and just Abel shown his death, and Enoch his ascension. And in these few points, Deuinitie standeth; in the Trinity, and Redemption: that all just went hence up to joy at God's Throne. All this the Heathen heard of, and the Scribes held it sure: But, that God was to dwell in Christ; and that he should by death over-him that had the power of death, they despised to hold that in knowledge, bending their minds to earthly benefits.

These meditations I hold profitable for all, who by study will of them selves multiply them: and a Child knowing these Stories, shall pass Aristotle in sound Wisdom, to fear God, till the Body return to the earth, and the Soul to God that gave it: To whom with the Son, and Holy spirit, be all praise, honor, & glory, both now and henceforth for evermore. Amen.

For conference of ages, I thought good to place here, the Table printed in the Concent: where every Patriarchs years be set underneath him, at what age he is a father, or dieth; and with how many others he lived, and how long.

Meditations herein, will bring great knowledge, comfort, and delight.

ADAM falleth before the woman is called EVE. And CHRIST is promised a destroyer of the Devils works. Sacrifice is a seal of justice, given by Faith.

ADAM. his years.
130	Seth borne. Gen. 5. 3.
235	105	Enos borne. Gen. 5. 6. By Enos birth, religion is sorrowfully corrupted, through marriages with Gains house. The faithful are called the children of God. John. 1 12.
325	195	90	Kenan borne. Gen. 5. 9.
395	265	160	70	Mahalaleel borne. Gen. 5.
460	330	225	135	65	Iared borne. Gen. 5.
622	492	387	297	227	162	Enoch borne. Gen. 5. the seueuth frō Adam. Jude.
687	557	452	362	292	227	65	Mathuselah borne. Gen. 5. 21.
874	744	639	549.	479	414	252	187	Lamech borne Gen. 5. 25.
930	800	695	605	535	470	308	243	56	Adam dieth. Gen. 5. 5.
987	857	752	662	592	527	365	300	113	Enoch is taken away. Gen 5.
1042	912	807	717	647	582		355	168	Seth dieth. Gen. 5. 8.
1056		821	731	661	596		369	182	Noah B. Gë. 5. 29 the 10. frō Adam.
1140		905	815	745	680		453	266	84	Enos dieth. Gen. 5. 14.
1235			910	840	775		548	361	179	Kenan dieth. Gen. 5. 14.
1290				895	830		603	416	234	Mahalaleel dieth. Gen. 5. 17.
1422					962		735	548	366	Iared dieth. Gen. 5 20.
1536	The patience of God Abode 120. years, in which the spirit of Christ preached while the Ark was in making, to the spirits now in prison. 1. Pet. 3. 19.	849	662	480	CXX. years begin. Gen. 6.
1556	869	682	500	20	Japheth borne. Gen. 5. 32.
1558	871	684	502	22	2	Sem borne.
1651	964	777	595	115	95	93	Lamech dith.
1656	Mathuselah dieth. Gen. 5. 27.	969		600	120	100	98	The Flood.