a general name for all mankind who lived before the flood, and so includes the whole of the human race from Adam to Noah and his family.

As Moses has not set down the particular time of Chronology any transaction before the flood, except only the years of the fathers age wherein the several descendants of first ages Adam in the line of Seth were begotten, and the length of their several lives; it has been the business of chronologers to endeavour to fix the years of the lives and deaths of those patriarchs, and the difference of time from the creation to the deluge. In this there could be little difficulty were there no varieties in the several copies we now have of Moses's writings; which are, the Hebrew, the Samaritan, and the Greek versions of the Septuagint; but as these differ very considerably from one another, learned men are much divided in their opinions concerning the chronology of the first ages of the world; some preferring one copy, and some another.

That the reader may the better judge of the variations in the three copies in this period, they are exhibited in the following table, with the addition of those of Josephus as corrected by Dr Wells and Mr Whiston. ### A Table of the Years of the Antediluvian Patriarchs

| Their ages at their sons birth | Years they lived after their sons birth | Length of their lives | |-------------------------------|----------------------------------------|-----------------------| | Adam | 130 | 930 | | Seth | 105 | 912 | | Enos | 90 | 905 | | Cainan | 70 | 910 | | Mahalaleel | 65 | 895 | | Jared | 62 | 847 | | Enoch | 65 | 847 | | Methuselah | 187 | 969 | | Lamech | 182 | 969 |

Noah was aged 600 at the Flood.

To the Flood, 1656

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To this table it will be necessary, in order to explain the consequences of these variations, to add separate chronological tables, showing in what year of his contemporaries the birth and death of each patriarch happened, according to the computation of each of the said three copies.

### A Chronological Table of the Years of the Patriarchs according to the Computation of the Hebrews

| Years of the world | Years of Adam created | Years of Seth | Years of Enos | Years of Cainan | Years of Jared | Years of Methuselah | Years of Lamech | Years of Noah | |--------------------|----------------------|--------------|--------------|----------------|---------------|-------------------|----------------|--------------| | | 1 | | | | | | | | | Seth born | 130 | | | | | | | | | Enos born | 235 | 105 | | | | | | | | Cainan born | 325 | 195 | 90 | | | | | | | Mahalaleel born | 395 | 265 | 160 | 70 | | | | | | Jared born | 460 | 330 | 225 | 135 | 65 | | | | | Enoch born | 622 | 492 | 387 | 297 | 227 | 162 | | | | Methuselah born | 687 | 557 | 452 | 362 | 292 | 227 | 65 | | | Lamech born | 874 | 744 | 639 | 549 | 479 | 414 | 252 | 187 | | Adam dies | 930 | 800 | 695 | 605 | 535 | 470 | 308 | 243 | | Enoch translated | 987 | 857 | 752 | 662 | 592 | 527 | 365 | 300 | | Seth dies | 1042 | 912 | 807 | 717 | 647 | 582 | 355 | 168 | | Noah born | 1056 | 821 | 731 | 661 | 596 | | | 369 | | Enos dies | 1140 | 905 | 817 | 745 | 680 | | | 453 | | Cainan dies | 1235 | 910 | 840 | 775 | | | | 548 | | Mahalaleel dies | 1290 | 895 | 830 | | | | | 603 | | Jared dies | 1422 | 962 | | | | | | 735 | | Japhet born | 1556 | | | | | | | 869 | | Shem born | 1558 | | | | | | | 871 | | Lamech dies | 1651 | | | | | | | 964 | | Methuselah dies | 1656 | | | | | | | 969 |

The Flood, 969 ### A Chronological Table of the Years of the Patriarchs according to the Computation of the Septuagint

| Years of Seth | Years of Enos | Years of Cainan | Years of Jared | Years of Methuselah | Years of Lamech | Years of Noah | |---------------|--------------|----------------|---------------|--------------------|-----------------|--------------| | Adam created, | 1 | | | | | | | Seth born, | 230 | | | | | | | Enos born, | 435 205 | | | | | | | Cainan born, | 625 395 190 | | | | | | | Mahalaleel born, | 795 565 360 170 | | | | | | | Adam dies, | 930 700 495 305 135 | | | | | | | Jared born, | 960 730 525 335 165 | | | | | | | Enoch born, | 1122 892 687 497 327 162 | | | | | | | Seth dies, | 1142 912 707 517 347 182 | | | | | | | Methuselah born, | 1387 852 662 492 327 165 | | | | | | | Enos dies, | 1340 905 715 545 380 218 | | | | | | | Lamech born, | 1474 | | | | | | | Enoch translated, | 1487 | | | | | | | Cainan dies, | 1535 | | | | | | | Noah born, | 1602 | | | | | | | Mahalaleel dies, | 1690 | | | | | | | Jared dies, | 1922 | | | | | | | Japhet born, | 2162 | | | | | | | Shem born, | 2164 | | | | | | | Lamech dies, | 2227 | | | | | | | Methuselah dies, | 2256 | | | | | | | The Flood, | 2262 | | | | | |

### A Chronological Table of the Years of the Patriarchs, according to the Computation of the Samaritan Pentateuch

| Years of Seth | Years of Enos | Years of Cainan | Years of Jared | Years of Methuselah | Years of Lamech | Years of Noah | |---------------|--------------|----------------|---------------|--------------------|-----------------|--------------| | Adam created, | 1 | | | | | | | Seth born, | 130 | | | | | | | Enos born, | 235 105 | | | | | | | Cainan born, | 325 195 90 | | | | | | | Mahalaleel born, | 395 265 160 70 | | | | | | | Jared born, | 460 330 225 135 65 | | | | | | | Enoch born, | 522 392 287 197 127 62 | | | | | | | Methuselah born, | 587 457 352 262 192 127 65 | | | | | | | Lamech born, | 654 524 419 329 259 194 132 67 | | | | | | | Noah born, | 707 577 472 382 312 247 185 120 53 | | | | | | | Enoch translated, | 887 757 652 562 497 427 365 300 233 180 | | | | | | | Adam dies, | 930 800 695 605 535 470 343 276 323 | | | | | | | Seth dies, | 1042 912 807 717 647 582 462 388 335 | | | | | | | Enos dies, | 1140 905 815 745 680 553 486 433 | | | | | | | Japhet born, | 1207 | | | | | | | Shem born, | 1209 | | | | | | | Cainan dies, | 1235 | | | | | | | Mahalaleel dies, | 1290 | | | | | | | Jared, Methuselah, and Lamech, die, | 1307 | | | | | | | The Flood, | 847 | | | | | |

To the varieties exhibited in the two last tables, others might be added, by admitting the various readings of some numbers in the Samaritan and Septuagint; for as to the Hebrew copies, there is here a constant agreement among them.

The manuscript from which the Samaritan Pentateuch was published, agrees exactly with the Samaritan numbers given by Eusebius. But St. Jerom tells us, that, in his time, there were some Samaritan copies which make Methuselah 187 years old at the birth of Lamech, and Lamech 182 at the birth of Noah, just as the Hebrew does. Now if these numbers be approved as the true original numbers, the interval from the creation to the flood will be 1556 years; differing Adam the goodliest man, of men since born His sons; the fairest of her daughters Eve.

—-for in their looks divine

The image of their glorious Maker shone. Milton.

Many have entertained an opinion (as mentioned under the article Adam), that our first parent was created an adept in knowledge and in science, a consummate philosopher, and an accomplished divine. But the very reverse of this must be true, providing we give credit to the account which Moses gives of him. If Adam was created with intuitive knowledge, for what end was he endowed with the senses of a man, through which ideas might be conveyed to his mind, and make him capable of such improvements as arise from experience and observation? And if he originally possessed such a fund of valuable knowledge, why had he such an ardent thirst for an unwarrantable portion of more, and for the sake of this additional pittance forfeited his happiness and life? Besides, if Adam was at first all light and knowledge, and was soon after reduced to a state of ignorance and error, this transition would make a retrograde in the system of nature, quite dissimilar to that uniformity which obtains throughout the whole of the divine government and economy. Moses introduces our first parents into life in the most natural manner, as having capacities to acquire knowledge, senses to receive impressions from objects around them, and a sufficient degree of reason to form a judgment of the things perceived; yet all these faculties can only be considered as so many intruments, by the exercise of which they might be enabled to discharge the duties of their future life.

The following portrait of our first progenitor when Smellie's he first came into life, drawn by the inimitable pencil Translators of Buffon, is extremely beautiful, while it is dissonant vol. iii. from no part of the Mosaic history. "Let us suppose (theap) a man in the same situation with him who first received here a existence; a man whose organs were perfectly formed, bridged but who was equally new to himself, and to every object which surrounded him. Were he to give a history of his thoughts, and of the manner in which he received impressions, he might give some such information as this. I remember the moment when my existence commenced. It was a moment replete with joy, with amazement and anxiety. I neither knew what I was, where I was, nor whence I came. I opened my eyes. But what an amazing increase of sensation! The light, the celestial vault, the verdure of the earth, the transparency of the waters, gave animation to my spirits, and conveyed pleasures which exceed the powers of expression. At first I believed that all these objects existed within me, and formed a part of myself. When, turning mine eyes to the sun, his splendor overpowered me, I voluntarily shut out the light, and felt a small degree of pain. During this moment of darkness, I imagined that I had lost the greatest part of my being. I was then roused with a variety of sounds. The singing of birds and the murmuring breezes formed a concert, which excited the most sweet and enchanting emotions. I listened, and was convinced that these harmonious sounds existed within me.—I made a step forwards; and afterwards renewing my motion, I walked with my face turned towards towards the Heavens; till I struck against a palm-tree, and felt some degree of pain. Seized with terror, I ventured to lay my hand upon the object, and perceived it to be a being distinct from myself, because it did not, like touching my own body, give me a double sensation. I resolved then to feel every object I saw, and had a strong desire to touch the sun; but stretching out my hands to embrace the Heavens, they met without any intermediate object. All objects appeared to me equally near; and it was not till after many trials that I learned to use my eye as a guide to my hand. At last the train of my ideas was interrupted, and I lost the consciousness of my existence. My sleep was profound; but having no mode of measuring time, I knew nothing of its duration. When I awakened, I was astonished to find by my side another form, perfectly similar to my own. I conceived it to be another self; and instead of losing by my sleep, I imagined myself to be doubled. I ventured to lay my hand upon this new being. With rapture and astonishment, I perceived that it was not myself, but something much more glorious and desirable."

This philosophical detail coincides with the opinion, that, excepting what portions of knowledge Adam might acquire by the exercise of his senses, his Maker taught him everything that was necessary for his comfort and subsistence. But before the Almighty gave any instructions to our first parents, we must suppose he inspired them with the knowledge of the meaning of every word which they heard him speak; otherwise it would have been impossible that he could have had any such communication with them. The words which they heard, and were made to understand, being imprinted upon their memories, would serve as the foundation of a language, which they would afterwards increase and enlarge as new objects began to multiply, and hence give rise to new terms and definitions.

One of the first lessons taught to Adam by his infallible Director, would be the necessity of food for the support of his life. Accordingly Moses informs us, that for this purpose a grant was made him to eat of every tree of the garden, excepting one. At the same time it was made known to him, in what manner he was to repair the decays of nature, namely, by eating of the tree of life. Then, in order to qualify him for social intercourse, he was ordered to exercise his faculty of speech, by giving names to different creatures. The author of the book of Ecclesiasticus says of our first parents, "They received the use of the five operations of the Lord; and in the sixth, he imparted to them understanding; and in the seventh, speech to interpret the cogitations thereof." The meaning cannot be, that he gave them every word they were to pronounce, more than every idea which their senses were to convey to their understanding. Our talents, and the exercise of them, may be both said to be given us of God; but whatever capacities we receive from him, it is supposed that we ourselves must improve them, before we can attain to any acquirements whatever. Although Adam had heard and understood the words of God, yet Moses does not give the least hint that he ever attempted to speak before this time. For if he had, as some imagine, innate knowledge and proper terms for every thing presented to him, what occasion was there to bring animals before him to see what names he would impose upon them? Some writers have endeavoured to turn into ridicule the whole of this transaction, and have asked, how could all creatures upon earth appear at one time before Adam; not only one, but many days would have elapsed before he could give each a name. But this objection arises from not understanding the words of Moses. What our translators render, to see what he would call them, is in the original, to see what name he would call it. "And whatsoever Adam called it, (viz. the living creature), that was the name of it." The meaning seems to be no more than this: God brought a few creatures to Adam, to make him try to name them; and whatever he called any of them, that continued to be its name. And no doubt he would denominate every animal before him, from its external appearance, from its size, its colour, or its voice: And in process of time, he would give names to all those creatures which Providence brought within his view, or with which he became afterwards acquainted.

The next thing in which God instructed Adam, though probably in a trance or vision, was his near relation to Eve, as being part of his own body. This piece of knowledge was imparted to him, in order to cement the greater love and affection between the two during the remaining period of their lives.

These, according to Moses, are all the transactions in which our first parents were interested during their abode in Paradise, till they lost their innocence, and forfeited the enjoyments of their happy situation. And nothing can be more evident, than that the instructions which they received, bespoke the infantile state of their minds; tho' there is no doubt but further and higher dispensations of knowledge would have been communicated to them, as they became able to bear them, and had their minds matured by experience and reflection.

How long our first parents retained their innocence, we are no where told. Many assert that they fell on our first part the very first day of their creation. But Moses mentions so many transactions on that day, as must have gained their ingrafted the whole of their attention, and prevented them from falling into such temptations as arise from indolence and want of reflection. Besides, if, in such circumstances as they were placed, they could not refrain from an open violation of the Divine law for the space of one day, it would bespeak a deceitfulness of heart in them greater than in most of their posterity. It is somewhat singular, that many of the great trials recorded in sacred writing were limited to 40 days; which in prophetic style is sometimes equivalent to 40 years. This appears from the history of Moses, of Elijah, of Nineveh, and of the Jewish nation after the death of Christ. And, what is very remarkable, he, of whom Adam was a type, was tempted 40 days in the wilderness. Agreeable to this part of the Divine economy, perhaps the trial of our first parents lasted so long. However, that they remained for a considerable time in the garden, appears highly probable from this consideration, that their indulgent Creator, who had manifested his tender concern for them while innocent, and extended his mercy to them when fallen, would never have turned them out of paradise, and