Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	abel_n	adam_n	enoch_n	52	3	11.5842	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11649	Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.; Annotations upon the five bookes of Moses, and the booke of the Psalmes	Ainsworth, Henry, 1571-1622?	1627 (1627)	STC 219; ESTC S106799	2,398,875	1,194

citie Enoch and hath children to the seventh generati●d amongst whom 19. Lame●h taketh two wi●es 20. Iabel is a chiefe shepheard 21. 〈◊〉 〈◊〉 ●2 Tubal-kain a smith 25. Ad●● bege●●eth Seth who is in Abels stead 26 and Seth Enos ANd Adam knew Eve his wife and shee conceiued and bare Kain and said I have gotten a man of Iehovah And she againe bare his brother Abel and Abel was a feeder of sheepe and Kain was a tiller of the ground And it was at the end of dayes that Kain brought of the fruit of the ground in offring unto Iehovah And Abel he also brought of the firstlings of his flocke and of the fat of them and Iehovah had respect unto Abel and unto his offring But unto Kain and unto his offring hee had not respect and Kain was vehemently grieved and his countenance fell And Iehovah said unto Kain why art thou grieved and why is thy countenance fallen If thou doe well is there not forgivenesse and if thou dost not well sinne lyeth at the doore and unto thee shall be his desire and thou shalt rule over him And Kain spake unto Abel his brother 〈◊〉 and it was when they were in the field that Kain rose-up against Abel his brother and killed him And Iehovah said unto Kain Where is Abel thy brother and he said I know not am I my brothers keeper And he said what hast thou done the voyce of thy brothers bloods cry unto mee from the earth And now Cursed art thou from the earth which hath opened her mouth to receive thy brothers bloods from thy hand When thou tillest the ground it shall not henceforth yeeld her strength unto thee a fugitive and a vagabond shalt thou be in the earth And Kain said unto Iehovah my iniquity is greater then may bee forgiven Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall bee a fugitive and a vagabond in the earth and it shall be that whosoever findeth me will kill me And Iehovah said unto him Therefore whosoever killeth Kain vengeance shall be taken on him sevenfold and Iehovah set a signe upon Kain lest any finding him should ●lay him And Kain went out from the presence of Iehovah and dwelt in the land of Nod 〈◊〉 the east of Eden And Kain-knew his wife and she conceived and bare Enoch and he was building a citie and hee called the name of the citie as the name of his sonne Enoch And unto Enoch was borne Irad and Irad begat Mehujael and Mehujael begate Methusael and Methusael begate Lamech And Lamech tooke unto him two wives the name of the one was Adah and the name of the second Zillah And Adah bare Iabel hee was the father of them that dwell in Tents and that have Cattell And his brothers name was Iubal● hee was the father of all that handle the harp and organ And Zillah she also bare Tubal-kain an instructer of every artificer in brasse and yron and the sister of Tubal-kain was Naamah And Lamech sayd un to his wives Adah and Zillah heare ye my voice ye wives of Lamech hearken to my speech for I have killed a man to my wounding and a yong man to my hurt If Kain shall be avenged sevenfold then Lamech seventie and seven fold And Adam knew his wife againe and she bare a son and she called his name Seth for God hath set unto mee another seede in stead of Abel because Kain killed him And to Seth also himselfe there was borne a son and he called his name Enos then began men prophanely to call on the name of Iehovah Annotations KNew by lying with her as this phrase is explayned in Numb 31. 17. A modest manner of speech used againe in verse 17. and 25. and throughout the Scriptures Mat. 1. 25. Luk. 1. 34. Kain by interpretation Gotten or a Possession the reason followeth I have gotten Kanithi a man of Iehovah or with Iehovah that is with his favour and of his good will The Greeke translateth it by God Thus shewed she her thankfulnesse to the Lord whose heritage children are Psal. 127. 3. and her hope of good in that first born sonne howbeit her expectation fayled her for Kain was of the wicked o●e Satan 1 Ioh. 3. 12. The Hebrew Doctors also lay Kain was borne of the filth and seed that the serpent had conveyed into Eve R. Menachem on Gen. 4. herein Kain was a figure of all reprobates the children of the Divell Ioh. 8 44. 1 Ioh. 3. 10. Vers. 2. againe bare in Hebrew she added to beare From this phrase of her adding to beare without mention of any other conception some of the Iew Doctors gather that Kain and Abel were twins Pirkei R. Eliezer chap. 21. Abel so the Greeke and the Evangelists write him Math. 23. 35. The Hebrew name is Hebel which signifieth Uanitie or a soone-vanishing vapour such is every mans life Iam. 4. 14. and so was Abe●● in speciall being soone killed by his brother And David saith that every man is Uanitie Abel though setled as men may thinke Psal. 39. 6. feeder or shepheard Pastor and Governor of a flocke which flocke in the originall comprehendeth both sheepe and goates as is explayned in Lev. 1. 10. The new Testament translateth it into Greeke sometime sheepe as Rom. 8. 36. from Psal. 44. 23. sometime flocke as 1 Cor. 9. 7. and sometime both together as the sheepe of the flocke Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is written onely the sheepe Abel in sheeperdy as in sacrificing and martyrdome was a figure of Christ Ioh. 10. 11. Of this trade also were the Patriarches of Israel Gen. 46. 32. 34. and Moses David and many other men of note Exod. 3. 1. Psal. 78. 70. 71. Vers. 3. at the end of dayes that is at the end of the yeare Some understand it to meane after many dayes that is in processe of time But a full yeare is called a yeare of dayes Gen. 41. 1. 2 Sam. 14. 28. because of certaine daies that are in the yeare besides the moneths And for shortnesse of speech which the Hebrew tongue affecteth dayes are used for a yeare of dayes that is a whole yeare as in Lev. 25. 29. dayes is in vers 30. expounded to be a perfect or full yeare and the revolution of dayes 1 Sam. 1. 20. is that which Moses calleth the revolution of the yeare Exod. 34. 22. And in Numb 9. 22. or two dayes or a moneth or dayes that is a yeare And in Amos 4. 4. after three dayes meaneth three yeares Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from dayes to dayes is from yeare to yeare and the sacrifice of dayes 1 Sam. 2. 19. was the yearely sacrifice Whereupon in prophesies often times dayes are used for yeares Rev. 11. 2. 11. At the yeares end men were wont in most solemne manner to sacrifice unto God

salvation wherwith God clotheth his Church Esay 61 10. Vers. 22. is become as one to weet of us three the Father the Word and the Holy Spirit 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech used in v. 5. and would leave an impression in Adams hart of his pride and folly in beleeving the Serpents deceitfull promises that so long as he lived an exile here on earth he might haue continuall motives of repentance and humiliation The Hebrew phrase is as one meaneth is made or become as one as this is Psal. 118. 23. the Evangelist translateth this is done Mat. 21. 42. lest he put An unperfect speech where we may understand by that which followeth he must be driven out lest he be put c. Such phrases are usuall as Gen. 38. 11. 42. 4. Mat. 25. 9. and eate and live or that he may eate and live And is often used for That and noteth the end and purpose of an act as here so in 2 Sam. 21. 3. 2 King 3. 11. Lam. 1. 19. Because the tree of life and the eating of it was at first a signe of eternall life to man if he had obeyed his creator as is noted on Gen. 2. 9. it might not now in the justice of God be so continued to man fallen into disobedience Neither was the new covenant betweene God and man of obedience againe by the workes of the Law unto life but of faith in Christ the womans seed unto forgivenesse of sinnes Gen. 3. 15. 20. God therfore in driving the man from this tree would drive him from all confidence in him-selfe and his owne workes and so from abuse of this tree also which might turne to his further judgement that hee might seeke the life in heaven which is hid with Christ in God Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world to eate of the tree of life which is in the midst of the Paradise of God Rev. 2 7. V. 23. to till tillage hath the name in Hebrew of servile-worke for all even Kings are as servants to the field Eccles. 5. 8. And this hard labour was a continuall remembrance of sinne and doctrine of humiliation and repentance Wherefore God after in the Law freed every seventh or Sabbath yeare from this tillage in his land when they did all alike eat of that which grew of it owne accord Lev. 25. 4. 6. to remember their former ease lost by sinne but to bee restored spiritually by Christ when hee should preach the acceptable yeare of the Lord Esay 61. 2. 2 Cor. 6. 2. Vers. 24. drove out or expulsed not to return thither againe but that he might seeke admission into the heavenly paradise whereunto Christ giveth entrance Luke 23. 43. minding himselfe an exile and pilgrime here on earth 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say in Bresith ketanna on this place Adam was driven out of paradise in this world but in the world to come he shalnot be driven out The remembrance of this future mercy was kept afterward among the Gentiles for it is one of the Chaldean oracles Seeke paradise the glorious country of the soule Cherubins or Cherubs These were living creatures with wings as may bee ●athered by comparing Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle Exod. 25. 18. and 26. 1. See the annotations there Moses here seemeth to meane Angels by this name for they have appeared sometime with wings flying Dan. 9. 21. and with sword 1 Chron. 21 16. and as fierie chariots 2 King 6. 17. as here they have the flame of a sword that is a flaming sword as the Greeke translateth it to keepe man out of paradise Of Angels see the notes on Gen. 16. 7. By these also God further might signifie the Angels or Ministers in his spirituall paradise the Church and the sharpe two edged sword of his Word wherewith they are armed against all the disobedient 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise direct from all quarters of the world to enter thereinto by the gates which are never shut such as are written in the lambs booke of life where the tree of life groweth and giveth fruit wherein they haue right that doe the commandements of God Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe to weet every way for more terrour that man should not there attempt re-entrance Such spiritually is the use of the Law and doctrine therof which terrifieth the conscience and by the workes whereof no flesh can be justified Rom. 3. 20. but it serveth to drive men unto Christ that they may be made righteous by faith Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ though now they are ignorant of him for they write of seven things which the King Christ shall shew unto Israel two of which are the garden of Eden and the tree of life R. Elias ben Mosis in Sepher reshith choemah fol. 4. 12. Also expounding that in Song 1. 4. the King hath brought me into his chambers Our Doctors of blessed memory have sayd that these are the chambers of the garden of Eden And againe There are also that say of the tree of life that it was not created in vaine but the men of the resurrection that are raised from the dead shall eate thereof and live for ever R. Menachem on Gen. 3. And by the garden of Eden or Paradise it seemes they understood the kingdome of heaven for the Chaldee paraphrast on Song 4. 12. saith as the garden of Eden into which no man hath power to enter but the just whose soules are sent thither by the hands of Angels According to these speeches familiar in olde time among the Iewes the Holy Ghost also speaketh of carriage by Angels into Abrahams bosome Luke 16. 22. of being with Christ in paradise Luke 23. 43. and of eating of the tree of life which is in the midst of the paradise of God Rev. 2. 7. And that the Iewes understood not these things carnally appeareth by these words of theirs In the world to come there is no eating or drinking nor any other of the things which the bodies of the sonnes of Adam have neede of in this world as sitting and standing and sleepe and death and sorrow and mi●th and the like So our ancient wise men have sayd In the world to come there is no eating nor drinking nor use of mariage but the just doe sit with their crownes upon their heads and have the fruition of the glory of the Majestie of God Maimony in Misn. treat of Repentance ch 8. S. 2. CHAPT IIII. 1. The birth trade and religion of Kaine and Abel 8. Kaine killeth Abel 9. for it he is examined of God 11. and cursed 13. he despaireth 16. and departeth from Gods presence 17. Kaine buildeth the