A treatiſe touching the ſundry opinions concerning Melchiſedek, who he ſhoulde be: wherein is enterlaced a diſcourſe of the olde Greke tranſlatours, hiding their mynde for Gen. 5. and 11.

SVndry opinions hath Epiphanius of Melchiſedek, Epiphanius, book 2. her. 55 what, or who that perſon ſhoulde be. But time hath vanquiſhed part of them, frō defence of ye learned by writing, though in phantaſies of men they be quicke. Part, haue yet their defenders of ſundry ſortes vntyll this day. Of ſuche as are vanquiſhed, a ſhort ſpeeche may ſuffiſe: of the others, more ſhalbe ſpoken: to ſettle one, true.

1 The Melchiſedekians framing a deadly hereſie, as Epiphanius doth recorde,The firſt Opinion▪ helde Melchiſedek to be a certaine wight dwelling in ſome place, which none can tell of, being a wight greater then CHRIST. Forſooth they woulde ſtabliſhe that opinion from (Pſal. 110. 4.) Thou art a Sacrificer for euer, after the order of Melchiſedek: as though Chriſte muſt therefore be inferiour, and needing the order of the other. And of Melciſedek they holde it to be properly ſpoken, that he is without father, without mother, without kinred: going about to proue that, from the Epiſtle to the Hebrewes. Now from the ſame wordes they may be confuted. As Dauid prophecying of the LORD, ſayd, that he ſhoulde be a Sacrifi • er after the order of M • lchiſedek: by the very ſame Scripture ſheweth the Apoſtle, That euen Chriſt ſhould be that Sacrificer, who is Lord in Dauid. Pſal 110. and aboue all to be prayſed for euer. Rom. 9. Of Melchiſedek ſpeaketh the Apoſtle in the ſame place, that he likened to the Sonne of God, continueth a Sacrificer for euer. Now if he be but likened to the ſonne of God, he is not equall to the ſonne of God: For how can the ſeruant be equal to ye maiſter? Now Melchiſedek was a man. That Epiphanius proueth afterwardes. And that, VVithout father, without mother: is not ſayd, as though he had not father and mother: but becauſe they are not in moſt manifeſt ſort ( 〈 in non-Latin alphabet 〉 .) named in the Scripture. How many others haue not their kinred in ye moſt manifeſt ſort, as Daniel, Sidrac, Miſac, and Elias?

This much for the Melcheſedekians, out of the Greeke Father Epiphanius: wherein I coulde wyſhe ſome to marke how grauely and truely, the learned father expoundeth the wordes. without father, without mother. For whereas he In ſaying 〈 in non-Latin alphabet 〉 ▪ that is: in the moſt manifeſt ſort. maketh the relation to be only to Gen. 14. they do not wel that ſtretch it further: as though the holy Ghoſt had ſayde, in all the Scripture, a father or mother for him can not be founde. So they might as wel ſay, that by al the Scripture it coulde not be proued, that he had beginning of dayes, and ende of lyfe. Whereas the Apoſtle expreſly teacheth, That it is ordeyned, that all men once ſhall die. Now of Melchiſedek it is as welHeb. 7. Gene. 3. affyrmed, that he lyueth: as that he is without father and mother. But by the Scripture we may gather, that he dyed: therefore as well, that he had father and mother. Wherefore it is not properly ſpoken.

Let none thinke, that the ſpirite of God is controlled, by ſeeking his name and parentage. Iob woulde tell vs, that it is not good to defend Gods cauſe with an errour,Iob. 13. 7. (pretending a religion.) Neyther is the Figure hereby deſtroyed. For it is not ſpoken ſimply, but in relation. And euery By S. Auguſtnes leaue. wyſe man wyl graunt, that he had both father and mother. And why ſhoulde the Figure be more defaced, by a certayne father taught vs, by ſundry argumentes, by Moſes when he wrote, then by obſcure fathers? The Apoſtle diſputeth of Melchiſedekes caſe, as in Abrahams tyme he was knowen, when he was alyue, and actually a figure of Chriſt, not medlyng with that certayntie, whiche is euident ſince Moſes wrote a Comment vpon that caſe, ſhewyng what man was then alyue, at Salem greater then Abraham. And without the ſtory of Sem, I thinke we ſhall hardly performe this charge:Heb. 7. Conſider how great this man is: or vnderſtande this:Heb. 6. Of him we haue many thinges to be ſpoken, hard to be vttered: becauſe ye are dull of hearing. Folow then the Apoſtle, and marke his wordes: and know both the reaſon of Moſes ſilence, Gen. 14. and his vndoubted proper meaning from Gen. 9.Gen. 14. 18. what man he muſt needes be, who then was king of Salem. It is a frowarde modeſtie, which wyll not ſearch when God biddeth: and the ſtopping of the eares, is Serpentlike: when God blameth for dulnes of hearing.

The Apoſtle (in deede) from the ſilence of Moſes teſtifieth, that he was a figure of the Meſſias. But how large may we expounde his ſilence, to be ouer his whole lawe, or in the phraſe touching Melchiſedek? Doubtles touching the open and preſent ſtory of Melchiſedek. For to whom doth he teſtifie that? but to the Hebrwees: which ſo holde it vnto this day, as the Apoſtles ſpeach doth handle it: who both conſider the Figure repreſenting one more then a man, & alſo can playnely proue, in hiſtorical kinde, by Moſes from other places, who helde Salem then: and who then alyue might be holden greater then Abraham: whereby it might well be knowen, what perticular perſon, both the Apoſtle meant, and the Hebrewes knewe to be ſpoken of. And why then ſhoulde men draw the matter otherwyſe then euer the Hebrewes woulde ſuffer it to be drawen? Sickerles the Apoſtle woulde reaſon, as the Iewes might vnderſtand▪ and neuer woulde his argument, which muſt be playne, bring more entanglementes then all religion had. But the Iewes ſhoulde haue been more entangled by a doctrine making any then alyue greater then Abraham, but ſuch as had the promiſe of Chriſt before. Therefore the Apoſtle would neuer go about, to thruſt an opinion vpon them: for one greater then Abraham, but woulde talke accordyng to their meanyng. Let none thereon frame a godlyer modeſty vnto him ſelfe, then the whole ſway of Hebrewes, touching an Hebrew poynt, wil ſuffer: and the Apoſtle writing to them: expounded by their continuall iudgement. Neyther let any euer thinke, that God would forbid ſearching of the Scripture for a matter of ſtorie: as the kinred of a man is: but rather charge vs to marke al poyntes, the firſt and the later: that in all, Gods playne conſtancie of bleſſing myght appeare in a man: whom wicked Canaan knew to be glorious, but no more regarded his ſtate, or knew his kinred, byrth, or death: then yf he had them not at all: Yet might haue knowen, yf their Fathers had delyuered the memorie of Noes bleſſing from age to age vntyll theyr tyme: and had taught them who dwelt at Salem, borne before the worlde now,2. Pet. 3, 7. not of their kinred: nor lyke to ende his lyfe in theyr dayes, by reaſon of luſty ſtrength. An higher poynt Melchiſedek reſembled,Conferre Gen. 9. & 11. & 14. to which the proper* ſtorie woulde bring by degrees: whiche to knowe we are bounde. The ignorance of that bred the Melchiſedekians: The confuting of them, I truſt, ſhall not be needefull in this age, but ſo farre as men ſomewhat touch them, in miſtaking the ſpech: without father, without mother. &c.

2 There ſprang another opinion that was ſomwhat holden of ſome olde Latines,The seconde opinion. otherwyſe the beſt learned: But Epiphanius fathereth it vpon Hierax, which taught earneſtly that Melchiſedek was the holy Ghoſt, becauſe he was tearmed to be lykened to the Sonne of God: and applyeth theſe wordes, Abydeth a Sacrificer continually, to that which the Apoſtle ſayd:Rom.▪ The ſpirite maketh interceſſion with groninges vnſpeakable. But Hierax hath miſt extreamely. For the Holy ſpirite neuer tooke fleſh: Wherefore he coulde not be a king of Salem, and a ſacrificer of one certaine place: For, euery (high) Sacrificer is taken from men. Heb. 5. 1. Some pardon muſt be geuen to them that helde this errour, more then to the former: by reaſon that of two other opinions, which haue had ſome ſtroke: neyther coulde greatly pleaſe the Grekes Vntyll this day, as ſhal appeare by the diſcourſe. Alſo amongſt the Latines S. Auguſtine was a mighty wreſtler for ye defence of Hierax minde, ſtyrred Vp by ye fondnes of that one opinion, which Greekes ſomwhat liked of,That Melchiſedeck was a Cananite by kinred. Epiph. in Here. 55. oecum. vpon Heb. 7. either not knowing, or not conſidering cleerely the Chronicle and ſtorie fortifiyng the other. Theſe two opinions agree in one poynt, that Melchiſedek was a king of a ſmal kingdome in Chanaan: Or as one tranſlateth Tremelius, (a lytleThat he was no farther a Chananite then by place. Chanaanite King:) for as the Iewes language is called in Eſay. 19 The ſpeech of Chanaan: ſo any one dwelling there, might as well be of Tremelius called Chananeus. Now by both ſides, who holde this opinion, Melchiſedek cannot be any ſpirite: but one that hath Adam and Noe to his father, and doubteles to his mother Eue namely: and had both beginning of dayes, and ende of lyfe in proprietie: and lyueth not continually on the earth: nor can abyde a Sacrificer for euer, otherwyſe then by the deſcription of Melchiſedek. Gen. 14. Vnto which onely the Apoſtle woulde haue vs to referre thoſe ſpeaches: ſeeing the reſt of Scriptnre, woulde teach otherwyſe of the very man, which we muſt marke, vnleſſe we be dull of hearyng: to know who by many degrees, ſhoulde be greater then Abraham. From this one ſtocke of this king in Chanaan, growe two branches: one beareth vp them, who make him to be of Chanaans ſeede: an other holde they, who ſay that he is Sem the ſonne of Noe. The firſt the Greekes brought in, who helde that Sem could not then be alyue: The other helde the Hebrewes.

A discourse touching the Greeke tranſlation.

I Will ſeparate theſe two from the former,A diſcourſe touching the Septuagint. by a diſcourſe touching the Greke tranſlation: and that the Grekes caſe and iudgement may better be knowen, I wyll here enterlace a long diſcourſe, to ſhew how Gen. 5. & 11. the Greke tranſlation differeth from the true grounde and infallible the Hebrew text: wherof from Ezras age, eueryRabbi Sadaias hath made a Treatiſe of that: which Elias hath ioyned to his Hammaſoreth letter in the Hebrew was reckoned. I wyl lay downe the vſual tranſlation accordyng to the Hebrew, and alſo that of the Greeke, from the Septuaginta: Whoſe tranſlation, though we haue not ſincere, but for many ſentences, patched of ſundry other tranſlations, a ſentence being repeated ſundry wayes, and tymes, where the Hebrew hath but one ſaying: yet for the body of the worke, it is the Septuagint, as may be gathered. For the newe Teſtament writeth many hundredes of proper names, accordyng to the common Tranſlation which is called the Septuagint: as Ar, not Har: Mageddon, not Megiddo: Sadduc in Sadducees, as Sadoc is Sadduc. Ez. 7. and many ſuch: But theſe examples I bring, to ſhewe that the GreekeApocal. 17. Mat. 3. Mar. 12 Luk. 20. Act. 5 copies are not (as ſome write) in thoſe wordes corrupted. Such alſo are 〈 in non-Latin alphabet 〉 Hope, Ruth. 1. 12. Heb. 3. 14. 〈 in non-Latin alphabet 〉 to oppreſſe. Iob. 35. Luk. 3. 14. 〈 in non-Latin alphabet 〉 . Pro. 3, 6. 2. Tim. 2. 15. to ſettle a ryght, 〈 in non-Latin alphabet 〉 . Pſa. 53. Eph 6. 6. And as 〈 in non-Latin alphabet 〉 for vnreligious, or robbe Altar Act. 17. cannot wel be expounded, but by Demoſtines frō his oration, for Cteſiphon: as Vlpian expoundeth him: and agayne as 〈 in non-Latin alphabet 〉 Luk. 22. 25. cannot be expounded ſo well as from the ſame orator, making a difference thereby betweene the equall voyces in Attens gouernement: and the ſole principalitie of a kingdome, where all paſſeth by one voyce and commander: ſo many places of ſeuerall common wordes, vſed by the Apoſtles, and alſo hundredes of phraſes may and muſt be referred for examination to the Greeke tranſlation whith we haue now: though ſo much mangled, and differing in ſundry copies, that ſome tymes it woulde ſeeme a ſeuerall worke by diuerſitie of copies. And this I dare affirme, that who ſo is not acquainted with it, vnderſtandeth not fully the Greeke of the new Teſtament. That being ſo, as the common vſe helde, we may holde that the common Greke tranſlation (though in ſome poyntes compounded of others fiueAquilas, Symmachus, Theodotion: and two without the Authors names. Theſe ioyned, made Hexaplun: that is a ſixfold worke: the Hebrewes both in Hebrew letters, & alſo in Greke letters, but Hebrewe wordes made vp Octaplun the eyghtfolde worke. The tranſlation of Lucian the martyr: & that of Sophronius, though not from the Hebrew, were of good accompt. Moſes of late dayes is ſet foorth, in a Greeke tranſlation: but in Hebrew letters, by a wicked Iew: to deface the Greke now vſed. or ſixe, which Athanaſius & Epiphanius reckon, and wholly is an other for the booke of Daniel:) yet that for farre the greater part, it is the olde Septuagint. That alſo appeareth by the Greekes citations. Doubtles the Romiſtes thynke the Edition of Pius quintus, to come neare to the Septuagint. According to that will I tranſlate the 5. and 11. of Geneſis, and ſet it ouer againſt the Hebrewe, ioyning ſome obſeruations, not vnprofitable for them that loue the trueth. Herein you ſhal ſee yeeres more then the Sunne meaſured, haſtenyng to the North, and returnyng to the South. For ſeuerall hundredes be added to all theſe men, to Adam, to Seth, to Enoſh. to Kenan, to Mahalaeel, to Enoch, to Arphaxad, and to hym a new Kenan (a man of Vtopia, that neuer was) with yeeres lyke the reſt: after him to Selah, to Eber, to Peleg, to Regu, to Sarug, to Nahor: to eche one of theſe ſeuerall hundrethes of yeeres. Theſe dayes God ſought not out: and lyght dyd neuer ſhyne in them. The Starres that brighten the day knewe them not, nor the Horizon of the Ocean that beareth vp VVhales. But as the Egyptian Greekes folowed the old Egyptians and Chaldeans, that faygned yeeres: whoſe dayes neuer came in number of monethes: So for their weakenes did the Greeke learned Hebrewes fayne a thouſand yeeres, and many hundredes, that neuer ſaw the eyelidde of the mornyng.

Great cauſe they thought offered ſo to dally, with prophane folke that ſought for the Hebrewes learnyng and bookes, onely for brauerie of a Library, nothing for conſcience to the Law of God: and would come with ſuch mindes to ſpie likelyhood of errour, to catch at: as the men of Iericho came vnto the houſe of Rachab, to haue caught the ſpies. Therefore as Rachab vſed a mockage with her enemies: and ſayde an irony or floute, that they taking her wordes in proprietie, let the Spyes eſcape ſafe: So the Ebrewes coueted to do: being requeſted to turne their Prophetes into Greeke, by a King whoſe father, before that tyme, pretendyng fauour to the Iewes religion, and comming into their towne on the Sabbath quietly, ſtraight way by force did ſurpriſe their Citie.R. Abraham, Ben-Dauid in Kabala. They were in feare leaſt the ſonne woulde folow his fathers ſteppes, and picke quarrelles at their wrytinges: which he woulde try by Heathen, no whit further eſteeming them, then with Heathen they had ſame likelihood of agreement. They thus fearyng harme, ſeeing no hope of doyng good with proper trueth, woulde not caſt Pearles before Hogges, nor holy thinges before Dogges: to tread them vnder their feete, and to be rented them ſelues: but altered ſuch poyntes, as moſt woulde haue ſtirred Egyptians to contention. The tyme and Chronicle was the chiefeſt poynt, wherein the Heathen woulde fight agaynſt them. For ſome inckling they had of theHomer, Plato in Timaeo. Creation, of aHeſiod in Pandora. woman full of giftes, that brought ſorowe into the worlde,Nicander Ther. of diſdayning a perpetual youth, and enuying that a fireAlexander polyhiſtor. (which Clem. 1. Strom. is lyght of knowledge) was hid from them: of olde age, brought in by a Serpentes counſell: and yetIoſeph out of Heſiod: and Diod. Sic Ouid. 1. Metam. Herod 2. Euſeb 1. praep. reaching to Manethus, Molus, Eſtiaeus, Ecataeus, Ellanicus, Acouſilaus, Ephorus, Sibylla. a thouſand yeres, whoſe infancie might endure an hundred yeeres: of lyuing by foode of Plantes,Beroſſus Chaldeus, Hieronymus aegiptius▪ Ni colaus Damaſcenus, Mnaſeas. of the deluge: of Eupolemus. Euſeb. 9. prap. the Tower buylding, of the Sunne twiſe altered in his courſe, of Moſes, of Chanaan ſubdued. Theſe poyntes, and many ſuch dyd ye heathen ſomwhat know: but for the times would they chiefly haue bralled. Great is that matter, and greatly to be conſidered. For that ſentence which Tatianus in Euſebius vſed as one ſufficient to ouerthrow all the Philoſophers learnyng: and of late for the contemners in our tyme, M. Ioſeph Scaliger, that rare learned man, prefixed in the entrance to his booke de Emendatione temporū: The ſame doubtles had the ancient Hebrewes in their mynde. And this is that ſentence, which wayeth ſo much: VVhere the deſcription of time is not well ſetled togeather, there can be no trueth of ſtorie. Wherein the Egyptians and the Chaldeans were extreamely deceyued, as may appeare by Greeke recordes.Diog Laer. in his Proaem. Marke for theſe howe the Greekes reckon their tymes. Laertius writeth of the Egyptians, that Vulcane the ſonne of Nilus was authour of Philoſophy: of whom continued a ſucceſſion of Prieſtes and Prophets.In Egypt the learned were called Hiereis, and Prophe • ae thence the Septuagint borowed theſe two termes to tranſlate Cohenim and Nebyir. Th' Apoſtles in Greeke reteine the Septuagint termes, and for Cohenim put Hiereis▪ but neuer for o • e vnder the Goſpel, that is ſeruant in the worde and Sacramentes. Wiſedome woulde thinke their termes the beſt: but cuſtome will rule. Nowe from this Vulcane to Alexander the Macedonian were yeeres, eight and fourtie thouſande, eight hundred ſixtie and three, Iump forſooth. They woulde ſeeme not to miſſe one yeere of ſo great a tyme: whereas at Alexanders byrth, the whole worlde neuer had yet ſerne yeeres three thouſande fyue hundred and eightie: by the Scripture accompt, conferred with the greateſt conſtancie of the Heathen. And to make their tales ſomewhat more notable: they ioyne further obſcruations, to make all more ſure, that in this ſpace there were Eclipſes of the Sunne three hundred ſeauentie and three: of the Moone, eight hundred thirtie and two.

The Chaldeans for profeſſion are lyke the Egyptians, as thinketh Diodorus Siculus. In him they bragge for Aſtrologicall experience of foure hundred and ſeauentie thouſande yeeres. Mar. Tullius much agreeth with Diodorus Siculus, who recordeth in his booke de Diuinat. 2. that they affirme foure hundred thouſand yeres to haue been ſpent of them in tryall & experimentes of obſeruing chyldrens byrthes, with the ſtarres ſituation, to caſt their deſtiny.

With ſuch mates had ye Greke learned Hebrewes to deale. Their hatred toward Abrahams ſonnes & learning, Moſes and Daniel ſheweth.Baal Aruch 〈◊〉 lachnai or Iannes: who alſo citeth the Talmud: and Numenius in Euſeb. Praep. 9. Iewes & Heathen kept the memorie & name of Iannes & Iambres. For ſuch weake heades the Septuagint altered the text: not to be holden ſo in good trueth of the faythfull, but done for preſent neceſſitie of their caſe.

But now I wyl returne to the Text: of the Hebrew the infallible: and the Septuagint: ſettyng one ouer againſt the other: and addyng ſome Obſeruations, where I thinke it needefull.

The Hebrew originall.

ADAM liued an hundreth and thirtie yeres, and begate Seth. And the dayes of Adam after he had begotten Seth, were eight hundreth yeeres. So all the dayes that Adam lyued were nine hundreth and thirtie yeeres: and he died.

Seth liued an hundreth and fiue yeeres▪ and begate Enoſh: and Seth liued after he had begate Enoſh, eight hundreth and ſeuen yeeres. So al the dayes of Seth were nine hundreth and twelue yeeres: and he dyed.

Enoſh liued nintie yeeres, and begate Kenan. And Enoſh lyued after he begate Kenan, eight hundreth and fifteene yeeres. So all the dayes of Enoſh were nine hundreth & fiue yeeres: and he died.

Kenan liued ſeuentie yeres and begate Mahalaleel. And Kenan liued after he begate Mahalale • l, eight hundreth and fourtie yeeres. So all the dayes of Kenan were nine hundreth and ten yeeres: and he dyed.

Mahalaleel liued ſixtie and fiue yeeres and begate Iered Alſo Mahalaletl lyued after he begate Iered, eight hundreth and thirtie yeeres. So all the dayes of Mahalaleel were eight hundreth ninetie and fiue yeeres: and he died.

Iered lyued an hundreth ſixtie and two yeres, and begate Henoch. Then Iered liued after he begate Henoch, eyght hundreth yeeres. So all the daies of Iered were nine hundreth ſixtie and two yeeres: and he died.

Henoch liued ſixtie & fiue yeeres, and begate Metheuſelah. And Henoch walked with God, after he begate Methuſelah three hundreth yeeres. So all the dayes of Henoch were three hundreth ſixtie & fiue yeeres: and God tooke him away.

Methuſelah liued an hundreth eightie & ſeuen yeres, and begate Lamech. And Methuſelah liued after he begat Lamech, ſeuen hūdreth eightie and two yeeres. So all the dayes of Methuſelah were nine hundreth ſixtie & nine yeeres: and he dyed.

Lamech liued an hundreth eightie and two yeeres, and begate Noah. And Lamech liued after he begate Noah, fiue hundreth nintie & fiue yeeres. So all the dayes of Lamech were ſeuen hundreth ſeuentie and ſeuen yeeres: and he dyed.

And Noah was fiue hundreth yeeres olde: and Noah begate Sem, Cham, & Iapheth. And Noah was ſixe hundreth yeres olde when the flood of waters was vpon the earth. So Noah entred and his ſons, and his wyfe, and his ſonnes wyues, with hym into the Arke, becauſe of the waters of the flood.

The Greeke Tranſlation.Obſeruations.

ADAM liuedIn the former tymes ſome note • , as it appeareth yet, very badly, and blaſphemoſly, that Moſes omitted an hūdred yeres. So at the fyrſt they woulde deface all his authoritie. What wyll they ſay for his later ſumme, hauing more thē the Greeke hath by • n hundreth yeeres: and yet the whole ſumm • in moſt equall: in all ſauing Lamech. two hundreth and thirtie yeeres, and begate Seth. And the dayes of Adam after he had begotten Seth, were ſeuen hundreth yeeres. So all t • e dayes that Adam liued, were nine hundreth and thirtie yeeres: and he died.

Seth liued two hundreth and fiue yeeres, and begate Enoſh. And Seth lyued after he had begate Enoſh. ſeuen hundreth and ſeuen yeeres. So all the dayes of Seth were nine hunreth & twelue yeres: and he died.

Enoſh liued an hundreth and nintie yeeres, and begate Kenan. And Enoſh lyued after he bgate Kenan ſeuen hundreth and fifteene yeres. So all the dayes of Enoſh were nine hundreth and fiue yeeres: and be dyed.

Kenan liued an hundreth and ſeuentie yeres, & begate Mahalaleel. And Kenan liued after he begat Mahalaleel, ſeuen hūdreth & fourtie yeeres. So all the dayes of Kenan were nine hundreth and ten yeeres: and he dyed.

Mahalaleel liued an hundreth ſixtie and fiue yeerres, and begate Iered Alſo Mahalaleel liued after he begate Iered ſeuen hundreth and thirty yeere. So all the dayes of Mahalaleel were eight hundreth ninetie and fiue yeeres: and he dyed.

In him the Greeke tranſlation altereth nothyng: her in Noah. Iered liued an hundreth ſixtie and two yeres, and begate Henoch Then Iered l • ued after he begate Henoch, eight hundreth yeres. So all the dayes of Iered were nine hundreth ſixtie & two yeeres: and he dyed.

Henoch liued on hundreth ſixtie and fiue yeeres, and begate Methuſelah. And Henoch walked with God, after he begate Methuſelah, two hun • reth yeeres. So all t • e dayes of Henoch were three hundreth ſixtie and fiue yeeres: and God tooke him away.

Methuſelah liued an hundreth So he ſhould be a Father twenty yeres ſooner then he was in the Hebrew trueth. And of 955. yere old at the Flood: wherfore the reſt of his age he muſt be 14. yeres ſomwhere. Some woulde beleeue that he was with Henoch tyll the Flood was paſt, rather then beleeue ye Hebrew text. Aug. Ciuit. 15. Cha. 11. As though al the lewes would, or could corrupt the Hebrew text: cited ſo muche in Commentaries, and founde vniforme yet. By this impoſſibilitie, the Septuagint would haue the worlde to knowe, that they for a cloſer purpoſe woulde not communicate the trueth of the Fathers ages with prophane Heathen. It is a pittifull thing to ſee how tyl this day men are bent to imagine vntruethes agaynſt the Hebrewe trueth, to diſanul the holines of the worde. ſixtie and ſeuen yeeres, and begate Lamech. And Methuſelah lyued after he begate Lamech, eight hundreth & two yeres. So all the dayes of Methuſelah were nine hundreth ſixtie and nine y. & he died.

Lamech liued an hundreth eighty and eight yeres and begate Noah. And Lamech liued, after he begate Noah, fiue hūdreth ſixty & fiue yeere. So all the dayes of Lamech were ſeuen hundreth fiftie and three yeeres: and he died.

And Noah was fiue hundreth yeres olde: and Noah begate Sem, Cham, & Iapheth. And Noah was ſixe hundreth yeres old, when the flood of waters was vpon the earth. So Noah entred and his ſonnes, and his wyfe, and his ſonnes wyues with hym into the Arke, becauſe of the waters of the flood.

As they dealt with the Fathers of the fyft chapter: So dealt they with them that be in the eleuenth: and ſome what more ſtrangely, as touching additions of one man, and of this ſentence: And he died. To nine of them Moſes for ſpeciall cauſe hath omitted it. Marke that poynt likewyſe.

The Hebrew. GEN. 11.

SEM was an hundreth yeeere olde, and begate Arphaxad two yeeres after the Flood. And Sem liued after he begate Arphaxad, fiue hundreth yeeres.

And Arphaxad liued fiue and thirtie yeeres, and begate Selah. And Arphaxad liued after he begate Selah foure hundreth and three yeeres.

And Selah liued thirtie yeeres, and begate Eber. So Selab liued after he begate Eber, foure hundreth and thirtie yeeres.

Likewyſe Eber lyued foure and thirtie yeeres, and begate Peleg. So Eber liued after he begate Peleg, foure hundreth and thirtie yeeres.

And Peleg lyued thirtie yeres, and begate Regu. And Peleg lyued after he begate Regu. two hundreth and nine yeeres.

Alſo Regu lyued two and thirtie yeeres, and begate Serug. So Regu lyued after he begate Serug, two hundreth and ſeuen yeeres.

Moreouer Serug lyued thyrtie yeeres, and begate Nahor. And Serug lyued after he begate Nahor, two hundreth yeeres.

And Nahor lyued nine and twentie yeeres, and begate Terah. So Nahor liued after he begate Terah, an hundreth and nineteene yeeres.

So Terah lyued ſeuentie yeeres, and begate Abram, Nahor, and Haran. So the dayes of Terah were two hundreth and fiue yeeres, and Terah died in Charan.

The Greeke.

SEm was an hundreth yeere olde, & begate Arphaxad two yeeres after the Flood. And Sem lyued after he begate Arphaxad, fiue hundreth yeres: and he died. Moſes in the Hebrew omitteth mention of Sems death, to ſtay the reader in expectation of ſome rare dignitie of his perſon: and that men ſhoulde not thinke that he died before the bleſſing was faſtened vpon Abraham: as in trueth he lyued after Terahs death, or the promyſe, ſeuentie & fiue yeeres, vnto the fiftieth yeere of Iſaaks age: by the Ebrew vnfallible.

And Arphaxad lyued an hundreth fiue and thirtie yeres, and begate Cainan. And Arphaxad liued after he begat Cainan, foure hundreth and thirtie yeres: and he dyed.

And Cainan liued an hundreth and thirtie yeeres and begate Selah And Cainan liued after he begate Selah, three hundreth & thirtie yeres: and he dyed.

Here the Greekes enterlaced that fayned ſentence: And Ca • nan liued. &c. (that neuer was) and he died. And here a man mayſe • that they did but dally with the Heathen, by this fained name, as in Chap. 10. they make a Ca • inan the ſixt ſonne of Sem.

And Selah liued an hundreth and thirtie yeere, and begate Eber. So Selah liued after he begate Eber, three hundreth and thirtie yeeres: and he died.

Likwiſe Eber liued anBy the Greeke accompt Sem ſhould die in the 105. yeere of Ebers age. hundreth thirtie and foure yeeres, and begate Peleg. So Eber liued after he begate Peleg, Becauſe Eber doubled the ages of the men borne after Babels buylding: the Septuagint to hide that, ſhorten his time much. two hūdreth & ſeuentie yeres: and he died.

And Peleg liued an hundreth and thirtie yeres, and begate Regu. And Peleg lyued after he begat Regu, two hundreth & ninty y. and he died.

Alſo Regu liued an hūdreth thirtie and two yeres, & begat Serug. So Regu liued after he begate Serug two hundreth & ſeuen yeeres: and he died.

Moreouer Serug liued an hundreth and thirty yeeres, and begate Nahor. And Serug liued after he begat Nahor, two hundreth yeres: and he died.

And Nahor The Septuagint for 29. geue Nachor 179. to ſurmount Terahs 130. according to his age compared with Abrahams. But Epiphanius copies wyll differ in this, and many other poyntes, as ſhall •• one appeare▪ liued an hundreth ſeuentie and nine yeeres, and begate Terah. So Nahor liued after he begate Terah, an hundreth twentie and fiue yeers: and he died.

So Terah lyued ſeuentie yeeres, and begate Abram, Nahor, and Haran. So the dayes of Terah were two hundreth and fiue yeeres, and Terah died in Charan.

And thus much touching the alteration made by the Septuagint▪ to which I muſt adde one Narration touching Terahs age of 130. yeeres, when he begate Abram: which inequalitie with the former, might be a ſpeciall cauſe why the Septuagint, did adde hundreds to many, leaſt the ſtrangenes of Terahs caſe ſhoulde make Heathen amazed. Thus Moſes ioyneth to Terahs death Abrams callyng, promyſe, and age, ſaying▪ And the Lord ſayd vnto Abram. Get thee out of thy Land of dwelling, not of byrth. land, and from thy Nachor and his houſe. kinred, and from thy Seeing he is dead. Fathers houſe, vnto the Where Melchiſedek dwelleth, to pronounce the bleſſing receyued from Noah, vpon thee. lande that I wyll ſhew thee. And I wyl bleſſe them that Then faythles Nachor went not with him after this ſpech. bleſſe thee, and curſe them that curſe thee, and in thee all the families of the earth ſhal be bleſſed. And Abram If Abraham toke Lot when he went vppon Gods commandement, and not Nachor, this muſt needes be an other ſpeeche, then that which remooued from frō Vr, him ſelfe, Terah, and Nachor. went as the Lord commaunded him, and was ſeuentie fiue yeeres olde, and Lot went with him, as partaker of the ſame bleſſing. Zoar vpon Gen. and that appeareth in Ruthes commendation. Ruth. 2. 3. Where Booz ſayth: Thou haſt forſaken thy father and thy mother, and thy countrey, and thou art come to a people which thou didſt not know before. The Lorde wyll recompence thee: and thy rewarde ſhalbe perfect from the Lord. It is manifeſt by this Text, that after his fathers death, God remooued his dwelling from Charan, as S. Stephen expoundeth it. And Philo the Greeke writer in Abrahams Peregrination expreſſely noteth that to be the common iudgement of the Iewes of this tyme. This he writeth. It is lyke that none is ignorant that haue read the Lawes, how Abraham firſt remouing his dwelling frō Chaldea dwelt in Charan. And after that his father dyed there, he remooueth alſo from it. And in the ſame worke alſo he ſayth, that Abraham left Charan, being ſeuentie and fiue yeeres olde. I am perſwaded, that of olde time the Greekes were of Philoes iudgement. Yet of later times two opinions haue been much holden: which I cannot allow off. The one, that Abraham ſhoulde be borne when Terah was ſeuentie yeeres olde, as he is fyrſt in order: the other, that the Promiſe vpon the former wordes was geuen in Vr of Chaldea. The later Iewes holde both. And alſo aBecauſe ſaint Stephen for Abrahams calling from Vr, vſed theſe wordes. Get thee from thy countrey, & from thy kinſefolke: which wordes ate vſed alſo Gen. 12. (though after mention of his fathers death, wt many other, that coulde not agree with his firſt callyng) many thought that the wordes Gen. 12. were ſpoken in Chaldea though he affirme the appearance of the God of glory, and wordes to that effect, from other the like ſcriptures, & not from an expreſſe teſtimony. ſpeche of S. Stephens, cauſed many to holde the later. Bucholcherus ſufficiently anſwereth that. Yet agaynſt S Stephen, the former, the Iewes holde for ſome rancor, becauſe he ſayth, that after Terahs death, God remooued Abrahams to Charan. Nothing but rancor coulde thruſt them into that opinion, agaynſt expreſſed wordes, and their owne knowledge. They knewe well enough that the order of their names no more made Abraham eldeſt, then it coulde make Sem eldeſt: whom the Septuagint, and moſt Rabbines holde to be younger then Iapheth. Moreouer, they holde Sarah, who was but ten yeeres younger then Abraham, to be Harans daughter. Genebardus lyketh well of this, that Haran at eight yeeres of age ſhoulde beget her. But the Iewes rather woulde thinke that he vnderſtoode not their dalliance: then holde that. An other reaſon agaynſt the Iewes is this: that they obſerue how Moſes ſpeaketh of Terah onely, in that Chapter that he died:R. Bochai vpon Gen. 11. leaſt men ſhoulde thinke that Abraham would leaue his Father aliue behinde him. But he muſt be left ſixtie yeres behinde him, yf Abraham were borne when Terah was ſeuentie: therefore Moſes by their grant would not haue men to thinke ſo. An other reaſon agaynſt them is this: of the preſent caſe. If Sem delyuered the bleſſing to Abraham, Abraham did out liue him: for it coulde not be a propheticall worke to deliuer the inheritaunce to one that ſhoulde not ſuruiue: and he ſhould out lyue Abraham many yeeres, yf he were borne in Terahs ſeuentith yeere. But they graunt that Sem deliuered the bleſſing to Abraham: for they holde him to be Melchiſedek: as witneſſeth Aruch in the worde Ieruſalem, and whole troupes, whom I elſwhere cited. Therefore Abraham out lyuing Sem, muſt be borne as Philo caſteth his age: whereupon doubtles the Tranſlatours were moſt mooued to alter the Text for yeeres. Now I wyll returne to my diſputation for the other two opinions touchyng Melchiſedek.

The Greekes helde, that Melchiſedek was a man of Canaans race:The thirde opinion. Epiphanius and Oecumerius are playne in that. Haer. 55. Chryſoſtome vpon Ebr. 7. ſpeaketh more circumſpectly, that they knewe not who he ſhoulde be,The Iewes dallying, fayne them who were reckened for Gods in time of Heathen, to be Melchiſedeks parentes, carying him aboue the age of Abrahams tyme. but deemeth not that he might be a Chanaanite. Epiphanius woulde ſeeme to lyke ſomewhat of this opinion, That Melchiſedeks father was called Heraclas: a man of that countrey, dwelling at Salem: and his mother Aſtaroth. Theſe tales, ſome belyke faigned, ſomewhat to ſtay the Melchiſedekians folly: But they droue S. Auguſtine to an other groſſe errour, while they diſpute agaynſt Samaritans onely, as though ſome Iewes had thought otherwyſe. In deede Epiphanius dealing is ſtrange. He being a Chriſtian from Palaſtina, and a Iew, as Iohn byſhop of Nicea recordeth,In an Homely not yet printed, but to be ſeene in Emmanuell colldege in Cambridge: with Planudes, who condemneth Purgatory playnly, yet wrote about the yere▪ 1100. durſt not openly deny the Septuagint: both for the Iewes vow, that bounde their nation vnder payne of curſe, not to alter it: and for heathen Chriſtians, who had conceyued a better opinion of it, then of the Hebrew. Yet he diſgraceth the 70. muche, as touching varietie of Copies: and ſo diſputeth, as willing to yeelde, that Sem muſt needes he Melchiſedek: though he were loth to ſeeme a deſtroyer of the 70. aucthoritie, which Iewes fables aduaunced, & Grekes vnſkilfulnes too much embraced. Thus he would ſeeme to confute Sems defenders, ſaying.

And theſe ſhalbe found to be rediculous. For the Scripture making al ſure, hath fortified the trueth in al poyntes, hauing ordered the tymes and yeeres not in vayne. For when Abraham was eightie yeeres olde, or ninetie, more or leſſe: then Melchiſedek met him. Now Terah the father of Abraham begate Abraham beingThat he ſpeaketh, but as the phraſe at the firſt woulde ſeme to meane, we may knowe by the like, in the Iewes maner yet quicke in Talmud. Saned. Cha. 9. pag. 69. where Sarah ſhould ſo be within eight yeeres of her fathers age▪ ſeuentie yeeres olde: ſo yeeres ariſe an hundreth and ſixtie, more or leſſe. And Nachor begate Terah at ſeuentie and nine yeeres olde: ſo ariſe two hundreth thirtie and nine yeres. Sarug begate Nachor at an hundreth and thirtie yeres of age: ſo ariſe yeres three hundreth ſixtie and nine. Regu begate Sarug being an hundreth thirtie and two yeeres olde: ſo aryſe yeeres fiue hundreth and one. Peleg begate Regu at an hundreth and thirtie yeeres of age: ſo aryſe yeeres ſixe hundreth thirtie and one. Eber begate Peleg an hundreth thirtie and foure yeeres of his lyfe: ſo aryſe ſeuen hundreth ſixtie and fiue yeeres. Selah begate Eber being in the yeere an hundreth and thirtie of his age: ſo ariſe eight hundreth nintie and fiue yeeres. Arphaxad being an hundreth thirtie and fiue yeres olde begate Selah: Here he is ſo bold as to leaue out Kenan, but in three other places he doth name him: and yet as a cypher, holding ſtyll Iacob to be the two and twentith from Adam. ſo are yeeres one thouſande and thirtie. Now the foreſayd Sem. whom Samaritanes phantaſies woulde haue to be Melchiſedek, begate Arphaxad being an hundreth yeeres olde: all maketh yeres one thouſande an hundreth and thirtie, vnto the tyme of Abraham when he returned from the ſlaughter of the kinges. But Sem lyued not ſo many yeeres, accordyng to theſe mens doting phantaſie: but being an hundreth yere olde, he begate Arphaxad two yeeres after the Flood, and lyued after that, fiue hundreth yeres, and he died: Therefore he lyuing ſixe hundreth yeeres, and dying, howe coulde he reach to one thouſande an hundreth and thirtie yeeres, that Sem the ſonne of Noah, being ten ages before called of them Melchiſedek, ſhoulde be thought aliue after ten ages?He ſhoulde ſeeme to be in earneſt: but that in the wordes folowyng, he commeth as neare the Hebrew as he durſt, well in that age. O great wandringes of men. Now by the accompt of other Copies, from Sems age ſince firſt he was Sem, vnto the foreſayd tyme of Abrahams meetyng Melchiſedek when he was eightie, or ninetie yeeres olde, are yeeres ſixe hundreth twentie and nine, more or leſſe: ſo that in no caſe can Sem reach to the foreſayde tyme of Abraham, that he ſhoulde be counted Melchiſedek. Therefore on euery ſide, this tale of the Samaritanes falleth to nothyng. Anone I wyll try further his meaning: Now thus I haue layde downe the force of his ſuppoſed opinion agaynſt: That Sem ſhoulde be Melchiſedek. Tedious to mee was this ſpeech, ſtanding vpon a falſe grounde: which yf it myght be receiued, it woulde ſhake the certainty of Scripture: yet needefull at this day is the confuting of him. The Hebrew falleth. yf 〈…〉 For I haue heard Learned men, more then one, obiect earneſtly this aucttoritie of Epiphanius, litle conſidering how thereby the authoritie of the ſcripture copies ſhould periſh wholly. He, & they, ſhalbe anſwered both at once: if they wyll ſtart to no further ſkapes then Ep • phanius him ſelfe would like off: that is, yf they ioyne not with Melchiſedekians, and Hierax, in the expoſition of the wordes, without father, without mother. I wyll graunt Epiphanius, that the tymes make ſure the cauſe: and agree with his dealyng, that he coulde bring no other reaſon agaynſt it, that Sem ſhoulde be Melchiſedek: but from the Greeke accompt of tyme. Yet I muſt needes tell him: that he (as other natiue Greekes) hath hindered ye trueth exceedingly, and wrought great annoyance to Religion, in vrging the Greeke tranſlation for proprietie, where it dallieth: for a ground againſt the grounde: for trueth where touching ſadde meanyng, it is further of then any HeathenHauyng a written ſtory before them. woulde or coulde lightly miſſe. The Hebrew text hath Gods aucthoritie, and ſad propriety: it ſtandeth ſure ſtyll, and of the wyſeſt was alwayes holden true. Of it moſt ſenſible reaſons may be rendred, amongſt them whoſe ſenſes by vſe are made fit to iudge: though it ſeeme ſtrange at the firſt. Variety hath not been founde in the Hebrew text, nor Hebrew commentaries ſince Ezras time: whereas nothing is more vnconſtant then the ſundry copies of the Greekes, and theyr citations in the Greeke Doctors. Now in the Hebrew text it appeareth that Sem, who lyued ſixe hundreth yeeres, was but about fiue hundreth and thirtie, when Abraham met Melchiſedek: and therefore Epiphanius hath nothyng for his defence. And the more is he to be blamed, in that by ſome copies he found from Sems birth to Abrahams warres but ſixe hundreth twentie and nine yeres: which varietie might haue hardened him to haue ſought for ye original, in true plainnes. I thinke he might haue found in ſome Greeke tranſlations, or commentaries, the letter phi, which ſtandeth for fiue hundreth, in ſtead of chi: that he citeth, and woulde make ſixe hundreth yeeres, and ſo the Hebrew aye was. But to conclude, all Europe, where Vniuerſities haue had Hebrew: and all our Bibles in theſe weſt partes, (that I haue ſeene) Englyſh, Latine, Italian, Spaniſhe, French, Duch. &c.In worke they condemne him, in that they follow the Hebrew. condemne Epiphanius for this poynt, as going about to ſhake the Hebrew text, the ſtrongeſt poſt of Diuine buylding. In the ſame blame muſt they be wrapped, that vſe for their defence the authoritie and teſtimony of his concluſion. And thus much for turnyng agaynſt hym, that which he chiefly leaned vpon, in his outward ſhew.

Now that Melchiſedek is not a Chanaanite, two poynts are handled therein by S. Auguſtine. The one, that no Chanaanite coulde be greater then Abraham: An other, that Abraham coulde not be the father of many nations, to reuiue fayth decayed, yf a Chanaanite helde it ſtyll: of theſe two, neyther wyll ſuffer other to fall: but eyther wilbe ſure.

And for their obiection that make the ſuperioritie to ſtand in the bleſſing,Auguſt. in qq. ex vtro que mixtim que c. 109. * that is alwayes doubtles, that the rule of bleſſing is aboue them which are bleſt. But here the worthynes of the perſon is conſidered, whereby the bleſſing from his mouth was regarded. Yea and Abraham him ſelfe was a ſacrificer, and therein coulde not be inferiour to any Cananite for office. Moreouer, what warrant ſhould Abraham haue to acknowledge a Chananite, of a nation curſed, his ſuperiour? They whoſe tongues were confounded, alſo loſt religion, by the wrath of God. But the Chananites had ſeuerall Dialectes, therefore they all had loſt religion: neyther was the name of the One true God, knowen to them. In deede Euſebius recordeth. 1. Praep, their religion, as ſomewhat ſounding towardes a voyce of good, but in trueth bad to them ſelues. For, whereas God is called in Sems houſe, • l. Elion, the Chananites had ſeuerall Gods, one called El: an other called Elion: as often hearing ſomewhat of Melchiſedek, who was ſacrificer to God, knowne by the termes El, and Elion. But they not holding the trueth, and being rather ſcattered from the face of the preſence of God, went on eche one after their owne goddes: wherefore I can not ſee how agaynſt a generall rule, one of a curſed Nation and ſtrange language in the lyfe of Sem, ſhoulde excell Abraham and Sem. And thus much for the thirde opinion: wherein alſo I was conſtrayned, beſide the naturall methode to anſwere the obiections agaynſt the fourth.

Now the fourth is that of the Hebrewes, which holde it doubtles (the learned of them,Cha. 49. who caſt Sem to be yet then alyue) that Melchiſedek can be no other but Sem. For the better ſatiſfiyng of all, I wyll name here ſome of the chiefe Authours, with their teſtimonies. Syracides ſayth, that Seth and Accordingly Talmud in Such • , pag. 52. b bringeth the Sacrificer of Iuſtice. Gen. 14 in catalogue with Adam, Seth, Chriſt, Elias. &c. and there Maſſoreth Haſhem, handleth it, namely of Sem, who was Carpender of the Arke with Noah: whereby we may gather that the olde opinion continued ſtyll. Sem were moſt glorious amongſt men. For Set • , it is manifeſt, in that all men are. Num. 24. called the ſonnes of Seth: But for Sem, I ſee not how he ſhoulde be manifeſt in ſuch glory, but in the perſon of Melchiſedek. And vnleſſe he were a Prophet, I ſee not howe he ſhoulde excell: nor yet how he may be counted a Prophet, but in the bleſſing of Abraham. So Seder Olam Rabba Cha. 21. reckoning Sem in the catalog of olde Prophetes, vſed Melchiſedeks ſtory for a profe. Such Hebrewes as I haue, that handle that caſe, recorde not onely their owne iudgement, but alſo the iudgement of others agreeing thereunto, that Sem was thought to be Melchiſedek. R. Bochai is peremtorie in that. Fol. 23. col. 2. line. 42. and there in a kinde of Rabbinical deſcantyng vpon the phraſe, ſheweth how Abraham was named by him So S. Paul calling Abraham heyre of the worlde. Rom. 4. ſhould take his ſpeche from his countrey Doctors, as are th'other ſpeches touching Melchiſedek. heyre of the worlde, from the attributes ſpoken of God: in the wordes, Bleſſed be Abraham to El. Elion, (the Mightie, the Hygh) poſſeſſor of heauen and earth. There alſo he handleth Thamars caſe, that ſentence was geuen by Iudah vpon her to be brent: becauſe ſhe was (ſo they the Rabbines talke) Melchiſedeks or Sems daughter: and burning was the puniſhment of the ſacrificers daughters, in ſuche faultes. Marten Luther in ſadnes confuteth that: reckonyng howe long before, Melchiſedek was dead, and ſhewyng that the tyme wyll not agree. As I thinke, they nooriſhed that tale, to teach their babes to weigh Melchiſedekes caſe: and no further thought that Sem ſhoulde be her father in deede. For we ſhoulde not ſoone imagine them to be ſenſeleſſe, from whoſeThough all our Rabbines be later then the Apoſtles: yet ſeeing they onely of foren writers haue ſome hundrth of ſpeches vſed in the new Teſtament, we may well conclude that the olde Hebrewes before vſed them: whom the Apoſtles folowed. kind of ſtudy & learning, the new Teſtament bringeth many ſpeches, in them yet to be founde commonly, and in no other writers: though touching their fables, we haue a warning. Salomoh Iarchi handleth the cauſe of this bleſſing, whoſe wordes be theſe, vpon Melchiſedek: Gen. 14. He in Midras Hagadah is Sem the ſonne of Noah: and he brought forth bread and wine, as vnto men wearie in battell: and he ſhewed the other, that his hart was not ſtyrred agaynſt him, for killing his Children: For Cedarlaomers people of Elam, muſt needes be of Sem. This Iarchi and Epiphanius in Ancorato, are of one iudgement: that many of Sems poſteritie (ſuch as had not their tongues altered) kept about Ieruſalem: though in tyme Chanaans families wearied them out. For that I wyll not ſtriue, as Ramban doth agaynſt Iarchi: but both he (citing the Fathers) and I alſo, wyll graunt that Sem met Abraham.

I omit their ſhort ſpeaches in this poynt, that onely cite other mens iudgementes: as Dauid Kinchi vpon Pſal. 110. Rabbi Nathan in the recorde of the Fathers. Aben Ezra vpon Gen. 14. and Baal Hatturim, in his nootes of memorie from the letters of Melec Salem, whereby S. and M. in the wordes turned, make Sem. Though ſuch toying can be no proofe in ſounde argument, yet it argueth that to haue beene alwayes the common opinion: otherwyſe that dallying ſhoulde neuer haue been admitted, whereas yet moſtAs that Michael (who is Chriſt) is the Angel that ſhould goe before Moſes, in whom was the name (that is) the nature of God. Exod. 23. 22. whom S. Iarchi calleth Shaddai, God Almightie. weightie things are founde in that worke, from the letters in appearaunce: but in trueth from the matter ſtrong and cleere of antiquity, and for memorie wittely contriued, to ſome note vpon the letters, for better preſeruation alſo of the Text. Ralbag confirmeth the Rabbines conſent, by the great matters which are in Melchiſedek, and muſt alſo be in Sem. Midras, Pſal. 76. maketh a lyuely diſcourſe vpon the name Salem: which the very ſame is in Bereſhith Rabba • ; alſo in Sepher Aruch: The name of that place was Iehouah Iireh. Abraham called it Iireh: Sem called it Salem, as hence appeareth, Melchiſedek king of Salem, the holy bleſſed God ſayd: If I call it Iireh, Sem a iuſt man wyll be greeued: yf I call it (ſtill but) Salem, Abraham a iuſt man wyll be greeued: for his monument forgotten. Beholde, I call it as they both call it, Ieruſalem: Iireh Salem: That is, The ſight or reuerence, or religion of peace. I woulde Ieruſalem had as ſadly looked to thoſe thinges, which were her peace, as Midras doth pleaſantly open the name. The ſame Midras hath alſo a ſtrong argument from the place: For that was the place of Sems dwelling, whence in time Iapheths ſonnes ſhould learne to dwel in the tabernacle of God.Eſai. 2. But from Sion came foorth the Law,Mich. 4. and the worde of the Lord from Ieruſalem: Actes. 1 • whereby God had his Tabernacle amongſt vs of Iapheths houſe: therefore Sion and Salem was the place of Sems dwellyng. Thus reaſoneth Midras: that being ſo, doubtles Salem and Sem were deſpiſed by the buylders of Babel, whereupon many tongues ſprang: and contrariwiſe, by clouen tongues vnderſtoode at Salem, that Ieruſalem was founded, in which Iapheth and Sem might both dwell togeather.

The Iewes at Wormes, beingBy my ſelfe 1590. demaunded, When they thought Iapheth and Sem ioyned? ſayd, at the ouerthrowe which they gaue to Babel, and ioyned paynes to buylde Ieruſalem. And in deede, it is ſomewhat that they ſay: but a ſmall deale to the whole meanyng. Then Darius, of Madai and Iapheth: and Cyrus, of Elam and Sem, both pulde downe Babel, and ſet vp Ieruſalem. But the fulnes of their dwelling is in that Ieruſalem, named Heb. 10 Apo. 3. & 21. Now that we caſt no ſtumbling blocke before thoſe blinde, we ſhoulde furnyſhe our ſelues to agree ſkilfully with them for the writ, and take heede leaſt we vrge the Apoſtle as a new teacher of an olde ſtory: in which kind Apoſtles would not be conuicted, diſputing with their enimies, to teache that which Moſes and the Prophetes taught not. I will paſſe ouerTanchumah & Elias folow R. Sal. Iarchies wordes. Tanchuma, Elias, Abrabaneel, Iuchaſim, pag. 5. & pag. 134. b. where the Rabbines ſay, that he buylt Ieruſalem. Zakuto, to haſten to thoſe Hebrewes, which by type myſtery or callyng of the matter to an high vnderſtanding, deale in Melchiſedek as doth the Apoſtle, conſidering how CHRIST in him is repreſented: that thereby the Apoſtles wordes may leſſe amaze vs, when we ſee that ye Iewes of them ſelues bryng Melchiſedek, to repreſent the eternall name of God: and diſtinctly the Meſſias: agaynſt their preſent religion, at this day.

Let vs marke R. Symeon ben Iochai a Rabbin, of which a man may ſpeake, asOdyſſ. Delta. verſ. 230. Homer ſpeaketh of Egypt: that therein been receites many good and many euyll. I am to regarde him as a recorder, and not a iudge: as citing other mens wordes, and of ſmall aucthoritie for his owne. He is thought of Genebrard, to be a very olde writer: as of Galatinus: and I finde R. Symeon Ben Iochi, cited in Talmud Sanadrin. pag 70. b. But doubtles many rare thinges for a Rabbin he hath yeelded to many Chriſtians, very agreeable to the Apoſtles doctrine. Thus he ſayth: Melchiſedek king of Salem, Salem properly: VVhen is he king of Salem? In the daye of reconciliation, when all faces are made lyghtened. What can be better ſpoken, or more fitly for the party reſembled by Melchiſedek? For when our Lord Ieſus ware the crowne of Thornes, then the daughters of Ieruſalem were to beholde the true Salomon, and king of Salem: euen in that day, when the moſt Holy was killed, not for him ſelfe, but to make expiation, or reconciliation for ſinne: Therefore the Angel doth vſe Daniel 9. the verbe capper, for to aunſwere Moſes worde cippur: expiation, and reconciliation. The ſame Rabbin Col. 83. ſpeaketh, that the ſpirite of God. Gen. 1, 2. is the ſpirite of the Meſſias, who is alſo Shiloh: Zoar vpon Shiloh. Gen. 49 in which name is The aduerſaries confeſſion, for the matter in controuerſie. Iah, the Eternall. And there he ſpeaketh of the Serpent deſirous to ſhed blood: ſo that Chriſt ſhoulde be kilde, and many of Iſrael with him. This may well be admitted in the Cabalist, who yet properly helde Melchiſedek to be Sem, as S. Iarchi & theNedarim. cha. 3. pag. 32. b. Talmud doth. This olde Cabaliſt ſhoulde be the more eſteemed, for that out of him many cite from theſe wordes, Iehouah, our God, Iehouah: In Zoar I can not finde that ſentence: Sebaſt. Lepuſculus citeth not Zoar, but Vezoar for it. the perſons of Father, Sonne, and holy Ghoſt: Yet I may for his ſkill ſpeake as of one, that of late wrote a Booke vnperfect and vnpermitted, and forbyd to be printed: of the Lyues of the Fathers: A diſcourſe framed by a rude Seruing man, who had ſcraped notes from ſundry men: and ſtayned all, eyther with argumentes vnapt, or with blaſphemous errours: He citing Zoar, (a booke whereof he can not read one worde) cauſed his booke to be fathered vpon ſuch as woulde loath it: and by ſuch meanes many were diſperſed, and the ſimple much intangled. The ſame is the caſe of theſe Rabbines: who haue much from olde writers, agreeable to the Apoſtles doctrine: but ſtayned with dogged blaſphemies: notwithſtanding their readines in the text, and recordes in peeces of ancient trueth muſt be regarded. And who ſo dealeth with them, and is founde erronious in ſtory, as they who woulde make the rare type of Melchiſedek to be of a nation curſed: he ſhall geue them great occaſion to diſdayne the trueth: as was geuen to Hierax and S. Auguſtine, to runne to a ſpeculation vnprofitable.

I may well ioyne R. Menachem to the authour of Zoar: for his wordes Menachem moſt commonly foloweth. Thus he writeth vpon Sedek, part of the name, and ſignifieth Iuſtice: The meaning is, that the terme Sedek hath a cloſe betokening of S • cinah: that is, the Diuine nature. More plaine is Rabbi Iſaac ben Arama vpon Geneſis: whoſe wordes Sebaſtianus Munſter, & Auguſtinus Nebienſis vſe vpon Pſal. 110. where Melchiſedek is a figure of Chriſt. Thus he writeth: VVe haue not founde any man, not any Prophet, whoſe natiuitie was prophecied before natiuitie of father or mother, but onely that of Meſſias, our iuſtice: to that, this is ſpoken: And before the wombe, before the mornyng hadſt thou the dew of thy byrth, before the wombe of thy mother was created, thy byrth was prophecied: And a cloſe ſignification to the ſame matter is this: (Before the mornyng, his name was Sonne.) The meaning is, That before the Sunne was created, ſubſiſting and firme was the name of our Chriſt, and he ſate on the right hand of God. And according to this, ſpoken is that: Sit on my right hand: and agayne: The throne ſhalbe eſtabliſhed with mercy, and he ſhall ſit vpon it in trueth. This much doth this Rabbin confeſſe. Marke R. Moſes Hadarſan vpon Gen. 14. And Melchiſedek king of Salem▪ He was Sem the ſonne of Noah. An other expoſition. Melchiſedek. &c. as it is written, The Lord ſware, and wyll not repent: Thou art a Sacrificer for euer, after the order of Melchiſedek king of Salem: And who is he? This is the iuſt king: and the ſauiour Chriſt the King: as it is ſayd: Beholde thy King, a ſauiour alſo, that ſhall come to the iuſt. This noteth Galatinus from Hebrewes: Rabbi Phinees the ſonne of Iair ſayd: Melchiſedek, that is, Chriſt the king. Now he is tearmed Melchi, that is king: becauſe he is king of the whole worlde: and Sedek, that is iuſtice, becauſe he ſhall ſende his iuſtice and his grace vpon the whole worlde: as it is ſayd. Pſal. 83. Trueth ſhall budde from the earth, and iuſtice ſhall be ſeene from heauen. King of Salem: that is of the high Ieruſalem. Conſider now, whether the Apoſtle doth not ſpeake to the ſame effect, ſtyring them vp which are dull of hearyng, to weigh many thinges from Melchiſedek vnto Chriſte: many and hard to be made playne: thinges fit for men which haue their ſenſes confirmed by vſe. This Malchiſedek king of Salem, the Sacrificer of the mighty moſt high, who met Abraham as he returned from the ſlaughter of the kinges, and bleſſed him, to whom alſo Abraham gaue tythe of all thinges: who firſt is by interpretation, king of righteouſnes: after that he is alſo king of Salem, that is, king of peace: without father, without mother, without kinred: hauing neyther beginning of dayes nor ende of lyfe, but lykoned to the ſonne of God, continueth a Sacrificer for euer. Conſider how great he is vnto whom, euen the Patriarke Abrabam gaue the tyth of the ſpoyles: without all gaineſaying, The leſſer is bleſſed of the greater. Who can not ſee this ſpoken fitte for the opinion of the Hebrewes, which hath continued vnto this day: as may appeare by their wordes, whom I brought foorth to ſpeake.

A litle more from them, touching the heauenly Ieruſalem, or Salem: much as the Apoſtles do ſpeake of it. Thus wryteth Aben Ezra, vpon Cant. 1. in Praeſ. Know that in this ſpech, O Daughters of Ieruſalem, many haue ſtaggered (ſeeing the Sinagoge of Iſrael ſpeaketh it) what that, O Daughter of Ieruſalem ſhoulde meane. Some ſay there be two: one in Heauen, an other on the Earth beneath it, anſwereable vnto it. And Midras Pſal. 180. he ſayth, that it ſhall haue one hundreth fourtie and foure Gates, for the twelue Tribes: vſyng a phraſe lyke that in Apo. 7. where one hundreth fourtie and foure thouſande, are ſealed: And Apo. 14 One hundreth fourtie and foure thouſand, are on Mount Sion. Aben Ez. affirmeth, that Salomons name in the ende of the Song ſignifieth Chriſt. And Iarchi vpon the ſame Booke, ſayth: that the families of the Gentiles, are called the Daughters of Ieruſalem. Then by the beſt of their wordes the families of the Gentiles vnder Chriſt, make that heauenly Ieruſalem. Midras vpon Pſal. 122. where Ieruſalem is excedingly prayſed, expreſſedly nameth The high Ieruſalem, and the low. But moſt plentifully in that is Zoar, of the former R. Symeon Ben Iochaj, who lyuing withIn S. Paules tyme. So by Zachuto in Sepher • uchaſim I finde his times to be: that antiquiti • is elder then the great Talmud. R. Akiba eſquire to Bar Choſha the pſeudo Chriſt, though he miſt to holde the true Chriſt: yet he is plentifull of good phraſes, ſuch as the Apoſtles haue, and ſpeaketh better then he knew in the Apoſtles kinde.

Conſider an other poynt what y• Apoſtle meaneth, when he ſaith of Melchiſedek ſtrangely: he is by teſtimony faid to liue ſtyl. Although Learned men expounde it ſo, that the not mentioning of his death, is the teſtimony of his lyuing ſtyl, I dare not therein folow them, to call ſilence a teſtimony: neyther can I thinke that the Apoſtle writing to men, profeſſing deepe ſkill in learnyng, and ſkant his fauourers, woulde vſe any worde that might not abide tryall of the aduerſaries. Now I holde that the Hebrewe wordes, VE HV COHEN, that is, And he the ſame ſtyll was ſacrificer, are vrged euen after Ben Iochais manner, who was aliue when that the Apoſtles wrote, and amongſt that nation. So in Zoar he the Rabbine expoundeth: AND HE ſhall bruiſe the Serpentes head, to import the nature euerlyuing. So properly Pſal 102. The worde HV, importeth GOD, who ſtill is the ſame: though the Heauens change. Whoſe yeeres fayle not, though the heauens waxe olde as doth a garment. In that ſort had I rather expounde the Apoſtle, by the Hebrew maner, then drawe him to be a coyner of new phraſes. Whereas the new Teſtament in 4640. wordes, and ſome more, hath not ſkant any worde or phraſe but vſuall in that age: ſpecially it regarded the Iewes maner of ſpeeches, and in euery booke floweth with ſuch: which when we neglect, we wander. Now for the Sacrificer in Heauen, whom Aaron on the earth reſembled. The godly in that age made the ſpech ſo vſuall, that the wicked graunt Michael (who is Chriſt the eternall Angell of the couenaunt) to be Sacrificer in the Heauens. So R. Symeon etteth from Exodus, Thou ſhalt make all Page. 19. col. 75. And againe vpon Num. 6. Hebr. 8. thynges according to the forme ſhewed on the Mountayne, to teach men of a Sacrificer in Heauen: who is Michael. Which very ſame text the Apoſtle citeth, diſputing of ye Sacrificer entred into the Heauens. Moreouer in wordes they confeſſe that Chriſt ſhould be kilde: andKinchi and S. Iarchi vpon Zach. 12. 10. Chriſt (ſuppoſed) the ſonne of Ioſeph, though preſently they ſtart aſide and wrangle, the later of them, that there ſhould be two Chriſtes: one of Ioſeph Rachels ſonne, who ſhoulde be killed: But their wordes may be cited as reaſon and art ſheweth, they were to vnderſtand their fyrſt aucthours. Them ſelues confeſſe Chriſt, that was killed, to ſpeake as Iehouah. Zach. 12. And they haue no whit of glaunce, to their other way in Scripture: For it is expreſſedly tolde by Gabriel, of the moſt holy Chriſt, the gouernour or King, that he ſhoulde be killed, and ceaſſe Sacrifices: who is Michael, Dan 10. 13. 21. and 12, 1. Apo. 12, 7 and Iud. 9. who doth the worke of Iehouah, that buried Moſes. Deut. 34. and ſpeaketh the wordes of Iehouah: The Lord rebuke thee Satan. Now as S. Iude and S. Iohn do folowe their kinde of phraſe and maner, here and in other places: So I aſſure my ſelfe, that the Apoſtle doth, in the deſcription of Melchiſedek.

The teſtimonie of Ioſephus touching Chriſt, a iuſt and holy man, or rather more then a man, who taught the people truely, is cited by Euſebius. So to good purpoſe in Mid. Pſal. 10. one R. Iochanan, who might well be of the Apoſtles age: for one of that name was ſcholler to Hillel, of Gamaliels tyme, he ſpeaketh thus: Three yeeres and a halfe was the Maieſty ſtanding vpon mount Oliuet, and preachyng: Seeke the Lord, whyle he may be founde: but they regarded not. And that Chriſte was holden the ſonne of God (by the olde Rabbines) it is manifeſt in Cayphas, ſpeaking of God,Math. 26. 63. in their tearme Baruc HV, The bleſſed: ſaying, I adiure thee by God, tell me whether thou be Chriſte the ſonne of the bleſſed (GOD).

And of later tymes, Aben Ezra ſayth vpon Pſal. 2. Kiſſe the Sonne: that Chriſt is that ſonne. Now yf the man is curſed, that maketh fleſhe his arme: and yet happy is he that truſteth in that Sonne: that ſonne muſt needes be not a bare man, but alſo God, after the ſpirite of ſanctification: ſeeing they are not curſed, but happy, that truſt in him. Wherefore ſeeing the Iewes ſpeake the ſame thinges that the Apoſtles do, reaſon woulde that the Apoſtles ſpech lyke theirs, and to them, and differing from all others, ſhoulde be expounded according to their dialect and peculiaritie of ſpech. Eſay reporteth this of them, that their eyes be opened, but they wyll not marke for to ſee. And our Lord tolde them, that yf they were blinde, they had no (ſuch great) ſinne: but now their ſinne abideth, ſeeing after ſo great knowledge of the trueth, they fall quite away, againe crucifiyng Chriſt, and prophaning the holy blood of the Couenant. But as touching their ſayinges,Heb. 7. &. 10. fighting for vs againſt them ſelues. I thinke them profitable,For want of ſkyll in the Rabbines, they are folowed by our ſelues beſide trueth in ſundry poynts. when they are cited with ſkill, what they do meane, or ought to meane: otherwyſe they wyll trouble much, men litle acquainted with them. And thus much for the iudgement of the Hebrewes touchyng Melchiſedek. Next them, let vs beholde the Latines what they taught: and after that, we wyll examine Epiphanius better, and conclude by examinyng the text of Moſes by it ſelfe.

And firſt S. Ierom muſt come foorth from his Epiſtle to Euagrius: who knowing how he was ſure to be blamed of captious people (as he telleth) what ſoeuer he ſayd. yet proceedeth couragiouſly. He myght meane S. Auguſtine. And firſt taunteth a writer, that affyrmed Melchiſedek to be the holy Ghoſt. Next Origen. and Didymus, commyng much in the ſame kinde: who by the ſame reaſons make him an Angel. This opinion I paſſed ouer: for that with the other it ſhould alſo fall, and needed not new argumentes. Thence he toucheth Hippolytus, Euſebius Caeſarienſis, and Euſebius Emiſenus, Apollinarius, and Euſtathius: which thought him to be a Canaanite. Laſtly, he bryngeth the Hebrewes, ſaying, thus to Euagrius: Becauſe you gently demaunde, and all that I haue learned, ſhoulde be commended to faythfull eares: I wyll lay downe alſo the Hebrewes opinion: and that no curioſitie be wanting, the very Hebrew wordes wyll I hereto ioyne: Vmalchizedec melec • Salem hozi Lehem vaiain vehu Cohen leel elion vai • barchehu Vaiomar baruch Abraham lee • Elion kone ſamaim vaarez Vbaruch El Elion eſcher migen Zarecho beiadecho naijten lo maaſer michol. And Melchiſedek king of Salem brought foorth bread and wine: and he was Sacrificer to the hygh God: and he bleſſed him, and ſayd: Bleſſed be Abraham, to the hygh God, which hath made heauen and earth: and bleſſed be the hygh God, which hath deliuered thine enimies into thine handes: and he gaue him tenth of all. Alſo they teach, that he is Sem the ſonne of Noah, and was aged when Abraham was borne 390. yeeres: which thus are reckoned. Sem, the ſeconde yeere after the Flood, when he was an hundreth yeeres olde, begate Arphaxad: after whoſe byrth he lyued fiue hundreth yeeres, that is altogeather ſixe hundreth yeeres. Arphaxad being thirtie fiue begate Salem, who him ſelfe at thirtie procreated Heber: who, as we read, at thirtie foure yeeres begate Phaleg. Agayne Phaleg when thirtie yeeres were come begate Rehu, who at thirtie and two ſince his byrth is father to Serug: of whom when he came to thyrtie yeres Nachor is borne: who being twentie and nine begate Tbare, of whom we reade that he being ſeuentie, begate Abraham, and Nachor, and Haran: Now Abraham dyed being an hundreth ſeuentie and fiue yeeres olde. The ſumme being caſt, Sem is founde to outlyue Abraham his nephew in the tenth degree thirtie and fiue yeeres. And ſoone after. Alſo they teach, that it is no maruel that Melchiſedek went to meete Abraham, and brought foorth for his repaſt bread and wine, and bleſſed him: ſeeing he owed this a duetie to his grande Childe. (And agayne.) This haue I learned of the beſt learned, of this opinion: who are ſo farre from thinking Melchiſedek to be an Angel, or the holy Ghoſt, that they aſſcribe the moſt certayne name of a man. And in good ſooth it is foolyſh, that, vpon a ſpeech in type, one ſhoulde concernyng Chriſtes ſacrificehood, not hauing ende, how he being king and Sacrificer, geueth vs both, to become a kinred Regall and Leuiticall: and being as the Corner ſtone, ioyneth both walles: and of two flockes, being a good Shepheard, maketh one flocke: this ſhoulde ſo be referred to 〈 in non-Latin alphabet 〉 or fit anſwereablenes as to take away the trueth of the ſtory: and ſay, that he was no kyng, but an Angell ſhewed in a mans Image: whereas the Hebrewes ſo vehemently endeuour, to ſhewe openly that Melchiſedek was Sem the ſonne of Noah. Thus the fadde Father, loth to ſtriue with the Greeke, ſheweth what he beſt lyked vnder the Iewes aucthoritie: which Epiphanius in Greekes to Greekes durſt not ſo well do. In the times of blindnes,When Satan was looſed. Apo. 20. yet in this tory men were not blind. For Gulielmus Tyrius when Satan was looſed, made Byſhop of Ieruſalem, wrote, that Sem, called Melchiſedek, there dwelt. Alſo many others of Romiſtes are content to folowe lerom, as Petrus Someſtor in Scholastica hiſtoria, Aquinas, Lyra, Iohannes benedictus vpon Gen. 14. Caſſaneus, Nauclerus, and whole troupes of others. And euen to this day Romiſtes holde that moſt commonly. Genebrardus hauing therein the helpe of Hebricians, and conſidering many circumſtances, by trueth herein, ſomewhat beautifieth his Chronicle, otherwyſe peſtered with lyes: and often returneth to the ſame aſſertion, as mynding to diſgraee ſome that there in ſeeme to ſtagger or ſtriue: yet good Melanthon before him, was no leſſe ſenſibly and certaynely perſwaded herein. Alſo Iohn Lucidus was plentifull in this matter in his Chronicle:In Iohn Luridus. Iſidorus lykewyſe, who maketh Salem buylt by Melchiſedek, treadeth in the ſame ſteppes with the Hebrewes.

But Romiſtes, I neede not to name many: for the ſimple of that ſect, Genebrardus him ſelfe is of two great credite with them. Men of better religion, and more of Ieromes diuinitie, are fitter for the cataloge of his folowers. The three folde thred of Carion Melanthon, and Peucerus, wyll not ſone be broken. Melanthons wordes bring a great light to Moſes. narration. Iſuppoſe (Noah) came from Armenia, into the olde Countrey: that is, the places neare Damaſcus, where he had Iyued before, and where he knewe that the firſt Fathers were made. For it is certayne, that Sem the ſonne of Noah, lyued agayne in that Region, ſeeing that he was king of Salem, which was afterwardes called Ieruſalem. For Sem is the very ſame man that was called Melchiſedek. Therefore the Church of God was in that place, where was Noah, Sem, and Sems ſonnes, ſo long as they kept the true doctrine. Doubtles Sem kept the lyght of doctrine: But whereas his poſterite were in Babylon, there by a lytle and lytle true doctrine was extinguiſhed, and wicked religion receiued and eſtabliſhed. Therfore God brought Abraham from Babylon to Sem, the father of his anceſtours, to ioyne agayne a notable company of the Church, ſoone after the death of Noah. Now when Abraham with his Coſen came to Sem, what a goodly Colledge had Sem? who had ſeene the Flood, and ſuch deſcent of poſteritie. Let vs conſider the ſweete company of Sem, Abrabam, and their Arphaxad, Selah, Heber, Lot, & Iſaak. kinſmen: when Sem ſaw the eight of his Nephewes in deſcent, called to the ſocietie of the Church, and the promyſe of the Meſſias renued: for whom, death being deſtroyed, eternall lyfe ſhoulde be reſtored. Theſe good meditations, good Melanthon yeeldeth.

Victorinus Strigellius in his notes vpon Geneſis. 14. and vpo Melanthons Chronicle, is no leſſe plentifull to the ſame effect. And Chytreus a long ſtudent in ſtory, yet alyue, but very aged, Nc a reuerencer of Melanthon, deſerueth that reuerence, to haue his wordes ſet downe: and fyrſt for the name what it meaneth. SEM, a name, in whoſe poſterite the name of God ſholde alwayes remayne, vntyll that name which is aboue euery name, ſhould come downe from heauen: and in Sems poſteritie take fleſhe. And Melchiſedek it is a nowne appellatiue, the epithet of Sem the ſonne of Noab which dwelt in the citie Salem, which was called afterwardes Ieruſalem, and was diſtaunt fiue myles from Hebron, where Abrabam dwelt. Therefore thoſe firſtlyghtes of the Church myght, often meete, and conferre of great matters, and teach and ſtrengthen theyr hearers.

Seln ••• rus, an other Witenberge man ſhall conclude my Latine teſtimonies: who for his reuerence to Melanthone opinion touching the Sacrament, ſhall not for the ouerſight of his owne iudgement therein, be neglected for his great paynes and large comment vpon Geneſis.. Take his wordes. Melchiſedek ſignifieth a king of Iuſtice. And it is the vſuall iudgemt of the godly Doctors of the Church, that this Melchiſedek was Sem the ſonne of Noah, The common iudgement. who was the greateſt Patriarch of that tyme: for he lyued before the Flood nintie eight yeeres, and outlyued Abraham The errour of 60. yeeres. In that errour many be, which miſtake Geneſis. 11, 27. which place of late, Codoman • Witenb. man, & many more, haue rightly expounded by verſ. 32. and chap. 12, 5. thirty & ſixe yeres, and was a keeper of true doctrine, & ſaw great calamities, change of Tongues, a new Empire, Idoles of Babylon, horrible luſt, the deſtruction of Sodom. The name Melchiſedek he had by his office, which he bore: becauſe he alone (though poore in reſpect of other kinges, ſpecially his neighboures) was a iuſt king, looking to his Churches and callyng, and gouerning them well. And alſo, becauſe he bare the type of the Eternall king, I meane Chriſt.

Now that the ſimple may knowe that our NationVer. 1. aeneid. beareth no blunter beaſtes then others, nor the Sunne dryueth his Chariot ſo farre from Englande: I wyll lay downe their teſtimonies of our countrey, who neuer thought that the Apoſtles woulde forbyd to ſearch a Story: nor thynke that a greater then Abraham coulde be out of the ryght lyne of the Fathers. Thus ſayth an olde Chronicle. Sem the ſonne of Noah other why le is called Melchiſedek, the which firſt after the Flood made the citie of Salem: and now it is called Ieruſalem. An other olde Englyſh Chronicle ſpecially deſerueth accompt: his letters ſpeake thus. Mee redeth, that Abraham yaf firſt tithinges: but Abel yaf rather the firſt that God ſent him of all maner kinde. The Hebrewes tell, that this Melchiſedek was Sem. Noahs ſon, & telleth, that he lyued vnto So Terah at 130. yeeres begetteth Abraham, yf Sem ſaw not lacob. Yſac. Thoſe Hebrewes agree with S. Stephen and Philo: And they who differ from them about Abrahams byrth tyme, to make Sem ſee Iacob, greatly entangle the narration. Wherfore this olde Chr • nicle of our countrey, ſhoulde not be diſdayned, for ſome lyes: but embraced in ſome woorthynes. Maiſter Bale deſerueth well, for his true detecting of the Popes antichriſtianity. If we folow him therein, we ſhoulde not thinke him worſe aduiſed, where y• very Romiſtes with their greateſt aduerſarixs, Nl our beſt learned, agree with him. In his Preface of the Englyſhe Votaries: Melchiſedek a iuſt and a peaceable king, is Noahs ſonne: As many read his workes, and that to very good vſe: ſo they ſhoulde take all before them, and holde that, not the weakeſt where he hath moſt conſent with him. Ioyne to him Lanquets Chronicle: wherein alſo the iudgement of the reuerent father Thomas Cooper B. of Wincheſter, is to beSo it may be geſſed by that to Lanquet he p'utteth additions. weighed. This is Lanquets voyce. Pag. 5. b. Sem the Prince of Aſia, called alſo Melchiſedeck, a iuſt and peaceable king, and Prieſt of Almighty God, from whom Chriſt lynially deſcended, poſſeſſed all Aſia with his chyldren. And agayne, Pag. 11. a. openeth the Apoſtles meanyng, ſaying. Abraham receyued with bleſſing of Melchiſedek king of Salem, and high Prieſt of Almighty God (called alſo Sem the ſonne of Noah) Bread and VVine: to whom Abraham gaue the tenth of his pray. The Apoſtle ſayth, that this Melchiſedek was without Genealogie,That in this Parentheſis is put for expoſition of Lanquets meaning▪ becauſe his progenie (vnder the name Melchiſedek) is not rehearſed in the Scripture. Some I paſſe ouer for brcuitte ſake: but here I wyll not omit the ſpeche of a learned man, a friende of myne, M. D. Peny, a D. of Phiſicke, a man of great iudgement, and gyftes in Diuinitie: who now is with the Lorde, and re • eth from his labours. Of him I take occaſion to ſpeake, partly to leaue ſome token behinde of our Chriſtian friendſhyp, and agreement in Scripture: partly to ſhew his experience how the teaching of this matter obſcurely, cauſed ſome to blame the moſt part. He tolde of a Gentewoman that ſaid thus to him: VVhy do the Preachers now teach, that Melchiſedek had neyther father nor mother? Of olde time they taught otherwiſe: for I haue ſeene an Englyſh booke, founde in Douer Caſtle. 400. yeeres olde, that affyrmeth Melchiſedek to be Sem the ſonne of Noah. He marked offence geuen to the Matron in the chiefeſt ſtory of our Lordes Grandfathers after the fleſhe: in that the phraſes for a type & figure, taken from the deſcription of Melchiſedek are not cleerely diſtinguiſhed, from that which in ſtory from other Scriptures muſt be gathered. To her he gaue a right erpoſition, in what ſenſe the Preachers, of his iudgement ſo ſpake: and how by the type, they did not ouerthrow the trueth of the ſtory: but in proper ſpech helde him to be Sem. With the learned Doctor, I wyll ioyne their commendation, who in Tables ioyned to the Bible, or explaning the names vſed in Scripture in the worde Melchiſedek, ſhewe the ſimpleſt, that he is commonly thought to be Sem: that they ſhould not miſtake the Apoſtles wordes. Thus for the weakenes of our ſimple ſoules, I cite our Countreymen: agaynſt Iewes▪ I bring Rabbines: to Antiquaries in Latine fathers, I bring Ierome: by Romiſtes, I perſwade Remiſtes: by Melanthon and Luther, with others of their opinion, I deale for the beſt religious. For the Greekes, I muſt take ſome more paynes, who to this day miſtaking their Tranſlations meaning, make leſſe accompt of the conſtant Hebrew trueth, holden certayne of all other ſydes: but that a few leaue all Learnyng to folow them. For them now wyll I returne to the Grecians, that ſuch as folowed Epiphanius, may be knowne to haue miſſed of his meanyng.

Firſt I wyll proue, that Epiphanius did but dally, being content to ſhake off Melchiſedekians, Epiphanius hidyng his iudgement. and Hierax. &c. Secondly, I wyll ſhew great reaſons that mooued Epiphanius to diſpute agaynſt his meanyng: but ſo, that one ſkilfull in the cauſe, myght vnderſtande what he woulde haue to ſtade. For the firſt, thus I reaſon: Yf Epiphanius leaneth in appearance vpon that which cuſtome helde, and he knew to be moſt vntrue, he folowed cuſtome, and would not ſimply be thought of that iudgement: but he is euident in ſundry places to folow for cuſtome, that which was not true: therfore he might alſo here be expounded to meane no otherwyſe, then as a bearer with cuſtome, agaynſt propri etie of trueth. One place prouing this kinde of dealyng, and dallying, he hath. Page. 8. where from Adam to the Floodde, he counteth yeres. 2226. folowyng the Greeke tranſlation: whereas he knewe the Hebrew to haue leſſe, euen. 1656. and knewe alſo that the Hebrew was moſt true, and neuer blamed. For being ſo cunning in Hebrew affayres, as his workes ſhew, he coulde not be ignoraunt of the Maſſorites miraculous diligence, for preſeruation of euery letter in the Prophetes, how many they were in all: which was the middle letter of all Moſes: which wordes were written with other Characters then their felowes: What wordes had prickes ouer their heades, and ſuch other things, which being handled in Zoar, and ſome by S. Zoar & S. lerom vpon Gen. 19, 33. touching a pricke ouer Van in the Hebrew. Ierom, were doubtles well knowen in his age, and coulde not be hid from him. Wherefore, I may well conclude, that for the Greekes weakenes, he bare with the Greeke tranſlation, and in trueth thought as Ierome did: that not it, but the Hebrew had the trueth: euen as well for them betwixt Sem and Abraham, as for the former ages. Now yf you maruayle not at1. Antiquit. 4. yeeres. 2656. Ioſephus, hiding his minde for the ſame ages, folowyng the Greekes: and inReckoning from Adam, Floodde, Promiſe, Lambe, to the buylding of the Temple: wherin for the Iudges tymes repeating twiſe (after y• phraſe) 111. yeeres, he maketh the Temple to be founded, in the yeere of the world 3102. It was 3000. ſeuen yeeres after, when it was finiſhed. Salomons age, commyng to the Hebrew accompt, ſtriuing with hym ſelfe, marueyle neyther at Epiphanius.

Moreouer in bringing a Kenan betweene Arphaxad and Selah (whō ſome times he leaueth out) it is manifeſt that he regarded cuſtome. S. Luke was his warrant in this poynt: who amongſt our Lord his fathers, bringeth in the ſame Kenan, leaſt the Grecians that vnderſtode not y• minde of the 70. Tranſlatoures, ſhould take offence, if he had left it out. Alſo, in that Epiphanius maketh Iacob the two & twentith from Adam, where he nameth the foreſaid Kenan, he reckoneth him not for one of that number: yf he had, Iacob ſhould haue been the three and twentith. Moreouer, he ſo handling the ages of Noahs ſonnes, as to make Sem the* eldeſt,Page. 5. 15. Cham the next, and Iapheth the youngeſt, as the phraſe at the firſt woulde ſeeme to teach: therein declareth that he had a mynde to folowe cuſtome for quictnes, agaynſt the trueth, amongſt ſuch as woulde not ſoone vnderſtande the depth of the matter. Notwithſtanding he knewe that Iapheth was the eldeſt: and in the Greeke, Gen. 10. 21. compared with Sem, is called (the elder:) and Gen. 9. 24. Cham in compariſon with both, is ſaid to be (the younger.) Moreouer, ſeeing Noah at. 500. yeers was a father, and Sem was not. 100. yeeres olde at the Flood, when Noah was. 600. yeres, but two yeres after: Epiphanius could not be ignorant that Sem muſt be younger by two yeeres, then ſome of his brethren. Yet he folowed common cuſtome: though Iapheth was holden eldeſt by the cuſtome of exact trueth, amongſt the Rabbines: as D. Kimchi recordeth in the Roote Gadal: and many Hebrewes that comment vpon Geneſis, Two, Aben • zra, and Rabbaneel: none • ls, that I haue read, and remember. thought ſome take the ſpech as it lyeth, at the fyrſt ſyght. Of both Abraham & Sem the Rabbines of Epiphanius age (from whom came the Talmud) in Maſſe. Sanad in, page 69. b. write many thinges, wherein the Iewes ſharped their Schollers: which ſhould fall to great obſurdities, yf they tooke not good heede to the Scripture phraſes, by the matter to examine them. Marke the Hebrewes well and you ſhall better vnderſtande this matter. Terah begat • Abraham, Nachor, and Haran: So Abrabam is elder then nachor an yeere, and Nachor elder then Haran an yeere, Abraham is founde two yeeres elder then Haran. Alſo it is written: Abraham and Nachor toke the wyues. &c. R. Iſaak ſayd, Iſcha, ſhe is Sarah. Now how much was Abraham elder then Sarah? tenne yeeres, and elder then her father two yeeres. So it is founde that Haran begate Sarah at eyght yeeres. In deede Abraham is younger then the brother. But by a myſtery ofA Rabbine ſpeaketh of other Rabbines. theyr art, thus they reckoned. Know that this their reckonyng, they call a myſtery of their art, by this: And Noah was fiue hundreth yeeres when he begate Sem, Cham, and Iapheth: Sem being elder then Cham by one yeere, and Cham elder then Iapheth by one yeere: Sem ſhoulde be founde elder then Iapheth two yeeres. But now agayne: Noah was ſixe hundreth yeeres olde when the deluge of waters was vppon the earth. And agayne: Sem was a hundreth yeeres olde, two yeeres after the deluge, and begate Arphaxad. So he is at once an hundreth yeres, an hundreth and one, and an hundreth and two. Nay it is a myſterie of art, as they reckon heere. VVhat is that myſterie of art that ſo it is reckoned heere? Rab Cehuneb ſpake of a tradition before Rab Zebed of Nahardea, he ſayth; Ye are taught from that place. Gen. 5. we are taught from an other Gen. 10. Sem alſo had iſſue, he was father to all the ſonnes of Heber, and brother to Iapheth the eldeſt, the eldeſt of the brethren. Thus farre the Talmud in this kinde ſpeaeth: the ignora • nce whereof bred a falſe tranſlation in Latin, to make Sem eldeſt: whereas Moſes wordes ſhould ſtyrre the Iewes to an other conſideration, how they were choſen of the younger houſe, through fauour. Alſo that they ſhoulde not deſpiſe the Greekes, and Iapheths ſonnes, who commyng of a good father, the eldeſt brother, in tyme (when the Iewes ſhoulde kill and deny Chriſt) they ſhoulde obteyne theyr dignitie in the High Ieruſalem, and doctrine of the kingdome: beginning from their Ieruſalem, and tentes of Sem.

By not marking the Rabbines, here we noryſh vntruethes in two ſpeciall ſtories: Sems fyrſt, and Abrahams lykewiſe: by not diſcirnyng in what kinde of ſpech Hebrewes make Sem and Abraham eldeſt: where they helde it in trueth, for both to be otherwyſe Lykewyſe. Epiphanius not being marked droue ſome to expoſitions, which him ſelfe 〈1 page duplicate〉 〈1 page duplicate〉 had blamed in Melchiſedekians. But boubtles he muſt nedes be holden to hide his minde, bringing but one reaſon, & that from a falſe grounde. And for reaſons agaynſt that in him he is ſtrongly reſolued, that Sem helde the place, after geuen to Abrahams ſeede. This diſſemblyng in wryters ſhould not ſeeme ſtrange, ſeeing that euen Poetes in kinges perſons ſet it foorth, and Rhetoritians thence gather preceptes for that kinde. • liad Beta. Homers Agamemnon, preparyng a ſet fielde, maketh an oration of going home, to try his Souldiers myndes and courage: but his reaſons are ſtrong agaynſt returnyng. He vrgeth a goyng home, becauſe the warres were long, and it was ſhame to leaue all vnperfect: and their ſhyppe tymber was rotten, and their ſayles were ragged: which poy •• Tres, all were contrary to returnyng: notwithſtanding the multitude tooke holde on his ſpech quickly, and ſo preparde homewarde, that ſkantly coulde all the wyſedome of Neſtor perſwade them, that the King meant otherwyſe: or the witte of Vlyſſes ſtay them from returnyng.Hermog. Pag. 425. Hermogenes helde this dealyng to be ſo common, that he thought good to teach from Homer, how to do it artiſtcially. But moſt common was hiding of the minde amongſt the Iewes nation, touching the Septuagint. Euſebius Praep. 8. pag. 208. recordeth out of Ariſteas, that they bound their nation by paine of a curſſe, that none of them ſhould alter the Greeks Tranſlation. Aquilas, Symmac • us, and Theodotion, were hated, not onely for their hereſies, but alſo for theyR TraINſlations, though they were not of their nation. Wherefore Epiphanius had two thinges to bridle him: the one, that he might not drawe in the ſame yoke with Heretiques: the other, that he myght not run into the curſſe, for altering the Greke. I thinke that the Apoſtle writing to the Hebrewes was alſo to regard that, & wyſhed not to offend the nation, where no neede required. And we ſee that S. Paule was loth to differ from the common maner in reckonyng of the Iudges tyme, after a ſort 450. yeeres, as Ioſephus in effect doth: which tyme was nothing neare that in proprietie, and yet in a dobble reckoning by Oppreſſours and Reuengers, moſt exactly ſo much. Alſo S. Luke reckonyng Iacobes familie to be ſeuentie and fiue ſoules, accordyng to the Sep • uagint, was loth to breake the agreement or cuſtome of their nation. So I thinke that Epiphanius to Greekes durſt not diſcloſe the ſecretes of the Elders.

And thus much for teſtimonies of Hebrewes, Greekes, and Latines, touching Melchiſedek: where for Latines I broughe many of Witenberge: becaluſe that to an abridgement of Codomans Chronicle there ſet forth, an opinion vnlyke theirs is faſtened by one, which woulde not haue it ſearched who the perſon ſhoulde be: and in a ſeconde edition is agaynſt him ſelfe, drawing men not to miſlyke, that he ſhould be a litle Cananite king. That the ſimple might knowe this opinion not to come from Witenberge, I 〈◊〉 authours thence otherwiſe minded. Vnder the teſtimonies, and vpon ſome diſcourſes, many reaſons were brought: which by the matter without mans countenaunce, ſeeme to ſtande, each one. But leaſt by them ſelues, and ſeuerall, they ſhew not all their ſtrength: or beyng ſcatttred, cannot be ſo well vewed, nor make ſo good a ſhew: To conclude this cauſe, I thinke it good to bring them togyther, and to ſtrengthen them, yf neede be. And fyrſt to take away that, which moſt ſeemeth to hinder, the miſtaking of the Apoſtles wordes, of being without Father, without Mother, that I confidently affyrme to be ſpoken onely by relation to Gen. 14. without any condemning of ſuch, as from other places affyrme who in trueth Melchiſedek was. Now that Moſes meant that Sem ſhoulde be knowen to be that King, and the Apoſtle lykewyſe: the matter it ſelfe cryeth out aloude. For Moſes ſpeaking of Sem bleſſed front Noah, by theſe wordes: Bleſſed be the God of SEM: and of Chanaan curſed, vpon Chams badnes, and to be his ſeruaunt: alſo of Iapheth to fetch religion from SEMS houſe: Firſt ſheweth how the curſſe came,Moſes narratiō obſerued from where Sem rece • eth the bleſſing, how it is continued vntyll the iuſt king deliuereth it in the tenth generation, when Sem is yet aliue, that narration ſheweth who he muſt needes be that hath right to deliuer the bleſſing to Abraham. in that Babel was buylt: rebellious Nemrod of Chams race, and the youngeſt brother, erecting a tyranny, and ſetting forwarde a worke, for men to make them ſelues a Shem, that is, a Name. He reckoneth the Languages that came vpon that worke, wherewith they that were puniſhed, were ſcattered from the preſence of God: of which we ſhoulde not fayne any to holde Religion, nor by their owne abilitie to recouer Grace, nor without hearyng of the worde, to be made faythfull, nor to affyrme of ſpecial preaching to them, without warrant from Scripture. Now as for bleſſed Sem, Moſes returneth to his ſtrory, telleth of his lyne to Abraham, reckoneth how long they all lyued, omitteth mention of death, Gen. 11. far otherwyſe then he dealt Gen. 5. caſteth Sem to be aliue very long after Abrahams calling, and lykewyſe for a good whyle Arphaxad and Selah, men borne before the confuſion of Tongues. Heber alſo, that forwarned it longeſt of all: but none borne after Babel, as Peleg, Regu, Sarug, Nachor, Terah: and expreſſely mentioneth Terahs death, that fell to Idolatrie, that we ſhould conſider him dead, before the Promyſe, as the wrath vpon the Towre-buylding: yea and vpon the Fathers borne after, vntyll Abraham, that none of them lyued to ſee the Bleſſing continued. Then ſheweth how Abraham called, to l • aue his Countrey, going to Chanaan, going to Egypt, returnyng to Chanaan, recoueryng his Lot partaker of the bleſſing, killing of the king of Elam, was after this bleſſed of Melchiſedek repreſentyng CHRIST: and ſaying, Bleſſed be Abraham to El Elion, and bleſſed be the God of Abraham. Doth not the golden chayne of the ſtory thus ſetled, and of the phraſe alyke continued, drawe Sem hither? who as he receyued the Bleſſing from Noah, deliuereth it vnto Abraham. Shoulde we thinke that in ſo great a matter, Sem ſhoulde haue a bleſſing, and lyue obſcurely all his lyfe: and ſome vpſtart of Families curſed, ſhoulde pronounce it vpon Abraham? Whyle Libanus beareth Snow, and Iordans waters flowe, that wyll not ſtande, I trow. Such a ſtately matter falleth not out without a prophecie. If Adams fall beyng ſo ſpeedy,A prophe • y ſhould be ſearched for, touching the authority of hy •• which coulde bleſſe the Patriarch as ſuperior. yet had with a warnyng a kinde of foretellyng: If the Floodde at Noahs byrth was cloſely foretolde: and alſo the Languages confounded vpon Cham churſed through his families: I woulde alſo thinke that the bleſſing of Abraham ſhould not be a late tolde thing: but depende vpon auncient ſpeches. As the Lordes workes are knowen to him of eternitie:Act. 15. ſo it is vſuall in his worde, that he ſheweth thinges before they aryſe:Eſa. 42. and doth nothyng but that he telleth his ſeruauntes the Prophetes. In this kinde I aſſure my ſelfe, that Moſes purpoſedly continueth the bleſſing of Sem to Abraham. The matter wyll better appeare by conſidering other attributes of the man that bleſſeth Abraham. He is a King,Melchi, a king • Sedek, Iuſtice▪ Heb. 7. and iuſt in ſuch high degree of commendation, that thoſe tearmes turne in him to be as a proper name. And doth not this honour driue vs to ſearch for ſome man ſpecially bleſſed, to be this King? Alſo in that Noah called his ſonne by a generall tearme, in our language (Name:) this falleth out fitte for him, who is in ſtory ſet foorth by a generall name, without a proper. Moreouer, the office of a King is fitte to haue a beginning from ſuch a man as Sem was: for a Kingdome is a Diuine policie. Religion doth require exact properties of a King: and Heathen by naturall lyght, ſpeake to the ſame purpoſe: both by diuinitie & humanitie,All the notes of a king De • . 17 are • ounde in Sem. the office is of an heauenly force. Theſe properties God requireth to be in a King. A king commendable to the faythfull Deut. 17, 15. ſhoulde be of their brethren, not ſeeking the fauour of Chams land, not a louer of many horfes, nor many wyues, nor much golde, nor proude harted among his breathren: but a keeper of the •• w, to prolong his dayes. Of this, Sem before the Law was a pattern: beyng not of Leuy Heb. 7. but anceſtor to Leuy, as to all the ſonnes of Heber, Gen. 10. and the ſtocke of Iſraels branches: and for kinred in Abraham, agaynſt his kiured in blam, he woulde be glad of a victorie. He knew that Cham was curſed: and being a Prophet, myght foreſee through Gods ſpirite Pharaohs dealyng, and woulde hate curſed Cham, with his race. As touching many Horſes, that age yet was not much in that kinde: neyther is there the name of an Horſe ſpoken of before Ioſephs tyme. Gen. 46, 17. But for the ſame in force, I meane for the quietnes of the mynde reſting in God, who then ſhoulde be ſo ſetled as Sem, whom ſo great experience of deliuerances had taught? How for the other poynt, of Wiues, he had but one, Gen. 6. and knowyng beſt how the beſt byued from the beginnyng, would ſo continue. Now for Golde, yf he had loued it, he myght haue choſen the lande of Chauilah: Gen. 1. but that he did not choſe, as the name ſheweth: tearmed not from him, but from the ſonne of Chuſh and Chams houſe. That he was a keeper of the Law there is no doubt. For this is the worke of God, to beleeue in him whom the Father woulde ſende: who was promiſed to come of him. Gen. 9. And God was not aſhamed to be called his God: for he had prepared him a ſonne after the fleſhe, who after the ſpirite of holynes, is the ſonne of God: and God to be bleſſed for euer. Rom. 9. and the fayth in this ſonne, was the very ende of the Law: wherein doubtles Sem was a notable ringleader. As touching long lyfe, none euer was comparable to him for ſight of poſteritie: he onely ſame an eleuenth deſcent in the faythfull lyne: whereas of all others in the faythfull lyne, n •• e ſawe ten: though Arphaxad ſaw faythles Iſmael, in the tenth. Thus for the holy deſcription of a King before the Law, his ſtate myght be ſome forme to a Law. The Heathen, that had no more written Lawe then Sem had, by the Lawe written in their ha • tes agree in the worthynes of a Kinges office. Xenophon ſayth well, that a good Ruler differeth nothyng from a good Father. Now Sem, Semis fatherly gouernment beſt deſerued the name of a King: & might be ſome great reſtraint to his neare poſterity a great tyme, from working in Babylon. who was not to be ruled, but to rule amongſt his ofſpring, he acquainted with the fatherly gouernement that was before the Flood, woulde beſt practiſe that. And we ſee. Gen. 10. where the Families be counted that bad tongues ſkattered, by the rebellious pride for buyldyng the Towre: that his families in that curſſe were not halfe ſo many, before the ſixt age in Ioktanes Ioktanes houſe deſpiſing Hebers forewarnyng was puniſhed with more tongues then any familie, and diſceauered fartheſt from Salem • by deſpiſing Sems bleſſing. thirteene ſonnes: as Chams ſonnes were in the th • rde poſteritie puniſhed with parted & diuers languages. He that wyll may there marke, and count the houſes of ſpe • che altered, and he ſhall finde it ſo. Whereb we may gather, that ſundry families of Arphaxad, Selah, and Peleg continued in Adams or Hebers tongue. And doubtles hereto the fatherly gouernement of Sem was a great helpe. And as Ioktanes ſonnes dwellinges are fartheſt now from Ieruſalem, as by Heathen writers we may ſee, by ſuch as geue teſtimony to Moſes, whom they knewe not: But Arams chyldren neare Ieruſalem had better ſucceſſe: So this in myne opinion, may very well be attributed vnto the happy neighbourhood of the good and fatherly Emperour Sem. And as Grandfathers are moſt tender, ſo he the greateſt Grandfather muſt needes excell in fatherly aflection and ancientie, to cary away the generall name of a King, as proper to him ſelfe: more worthyly then Greekes As to Greekes the Poet is Homer, and the Oratour Demoſthenes: ſo to Diuines, the iuſt King ſhould be Sem. by the common name of Poet, meane Homer particulerly: or meane Demoſthenes, by the tearme of Oratour. Moreouer yf a king be wel defined,Plato in definit. to be One ruling according to Lawes vncontrollable: and agayne diſtinguiſhed from a Tyrant,Plato in Politico. by rulyng men willingly ſubiect, where a Tyrant ruleth men agaynſt theyr wyll: Sem muſt needes be ſupreame in theſe properties. We ſee by his obedience in Noahs houſe, procuring an eternall bleſſing, that he would be fitteſt to rule when tyme ſhoulde come. For as none can well rule, but he that can wel obey: ſo he that beſt can obey, can beſt rule. But Sems obedience in willing care for his Father was the beſt, amongſt his breathren: wherefore lykewiſe Sem ſhoulde be the fitteſt ruler, to care as a father for his ſubiectes. Alſo moſt willingly woulde men ſuffer ſuch an one (yf any) to be vncontrolled, that ſame ſo many yeeres.Pla • . 1. Pol. Tull. de ſenect. As men learne the way of one that hath gon it before: ſo they that will learne, moſt willingly learne of the aged, how quietly to tread the way of their lyfe, to come to olde age: and ſooneſt ſuffer experience to be farre from checke. It was not ſo in Nemrod: For he ſtarting vp from the youngeſt houſe, to be ſo great a Tyrant, as God from heauen ſhould ope • ly looke to, did not long thriue nor liue. For in Sems lyfe Cedarlaomer being the king of Elam, had Amraphel the king of Synear as his Vaſſal: yea whyle Sem was yet alyue, and deubtles of continuance in kingdome. Wherefore by the generall name of a King, whom then but Sem coulde he meane? One ornament of Kinges may not here be omitted, which Sems ſtory doth ſhew, that is,A kingdome ancienter then Tyranny. The antiquitie of a Kingdome: that before tyranny ſprang, it was. Now by expreſſed wordes ofBy Sems ſtory Scripture, (that a political cauſe muſt chiefly bePolicy ſhould for open decrees ſeeke rather warrantes from expreſſe tearmes, then farre fetched collections. Rom. 13. looked vnto) vnleſſe we make Sem to be Melchiſedek, we can not playnely proue, that a King reigned before Nemrod. Wherefore the honour of Kinges for the antiquitie of them, ſhoulde with great delyght embrace him to be the firſt King, who had iuſtice as a proprietie, and repreſented the firſt and laſt, the ſonne of God. As the perſwading to obedience is goodly before God, and profitable for men, ſo Sems kingdome is the fitteſt for that: being ſhewed how ancient it is, contrary to Nemrods confuſion: of which moſt properly the Gyantes wordes for their common weale may be ſpoken:Silenus in Eurip. Cyel. Sems ſtory a ſtudy for kings. This lyfe • s called a way of Gods iudgement • s, Eſ. 26. Not any in any thing heareth any. Verily it is a ſeemely thyng for the Kinges of the earth to know the antiquity of their owne ſtate: as an healthy thing to kiſſe the Sonne, leaſt he be angry: to ſeeke in gouernement a vertuous and quiet iudgement in this life or way of Gods iudgement, Nemrods dealyng was ſo hatefull in procuryng the buyldyng of Babel, that not onely Moſes ſchollers, but alſo H • athen, coulde ſpeake of the Gyantes warres, fighting agaynſt Heauen. It was to be wyſhed that the lyke care had been to know the trueth, for the recorde of the firſt king. Doubtles Homer diuinely touched the marke, and clam hygh to the gyft of a Kingdome from God. For Il. Beta, thus ſpeaketh Vlyſſes appeaſing the tumultes of the Greeke ſtate: A ruling by many is not good: let there be but One ruler, One king, to whom the Sonne ofSo I fauourably tranſlate Homer. eternitie manifolde in wiſedome Gaue Scepter and Lawes to rule by them. This Homers ſaying is a diuine ſaying: the prophaneſſe of one tearme in his language being taken to a better ſenſe: as S. Paul citeth Aratus, turnyng his Iupiter from a prophane religion, to the authour of thoſe workes in trueth, which Aratus ſpake of: who warranteth me to do the lyke, with this Poets wordes. Now the Heathen Poet not being able to aſcende aboue Iapheths tymes, nor the Flood: and yet making a King the moſt ancient ſtate, maketh Kinges ancienter then Tyrantes, and to receiue the gouernement from God. Which opinion woulde ſooneſt agree with Sems caſe: pronounced ſuch an one, as from whoſe tentes Iapheth ſhould fetch his comfort of religion. If Homer by playne wit myght ſee ſo much, and yf Fables condemne Gyantes vnloyalty: Chriſtians helped by ſtory, ſhoulde not pleade vncertainty, ſpecially hauing ſo many Diuines of all ſortes to warrant them, Plat • in his ſoph • ſter, called Sopheſters fightSo • ome amongſt vs, otherwiſe learned and profitable men, haue in Pulpit condemned ſuch as folowe herein the ancient opinion, & moſt common. gigantomachian Gyanteswarre. Pitiful it is, that by miſtaking the Apoſtles wordes, ſuch fightes haue been by Melchiſedekians, Hierax, and ſuch: yea and by men otherwyſe of rare commendation, by obſcuring the ſtory of a man, made ſuch a ſtay in the firſt diſcorde after the Flood: to whom ſtyll there myght be an open recourſe, for ſuch as woulde repent of fallyng away from Chriſt. And thus much touching the terme King in royaltie, appropriated vnto Sem.

For the next attribute of IVSTICE, it is a nayle faſtened in a ſure place, and a certaine witnes. That in Iuſtice euery vertue is conteyned, euen by the Heathen language, Theoginis the Poet cited of Ariſtotle teacheth vs. Doubtles by Iuſtice the holy worde, conteyneth all partes and parcels of vertue: For, that which geueth life, hath perfection of vertue. And it is written in great letters, that one runnyng by may it reade, That IVST SHAL LIVE. Ab. 2. Rom. 1. Notwithſtanding we muſt with all the Lawe, Prophetes, and Apoſtles, vnderſtande that this iuſtice is not found by workes, but moueth vs to fayth from God: and fayth aryſeth by hearyng the worde. Alſo the ſame Iuſtice beareth fruite before men: So that in Melchiſedek we muſt conſider fayth gotten by hearyng: and a lyfe commendable, euen to the tongues of Chanaan. Now yf we affyrme no more then the open ſpech hath in any Scripture for that tyme, none but Sem can be founde then alyue, of whom the Scripture pronounceth particulerly that he is bleſſed of his God: andPſalm 32. Rom. 4. therefore hath his ſinne forgeuen, his iniquity couered, and his mouth made without guyle. Doubtles there were many good men: but as the Apoſtle ſpeaketh to the bare deſcription for his beginnyng of dayes, or ende of lyfe, that he had none: ſo we in lyke ſort may ſay, that he onely in recorde was iuſt: and iuſt not onely in humane iudgement, but iuſt in fayth before God, reſembling in office the Sonne of God: who after the fleſhe, ſhoulde come of him. Of thoſe which had their tongues confounded, the wordes of the diuine king may doubtles in moſt exact proprietie be ſpoken: As Siluer purified in an earthen veſſell, and purged ſeuen tymes. Conferre with Moſes Gen. 12, 1. Theſe wordes: Nabal (the • oole) ſayth in his hart, there is no God: they worke corruption and lothſomnes: there is not one that doth good. The Lord looked downe from heauen vpon the ſonnes of Adam: euery one turned away. Rom. 3. This is ſpoken to them that were vnder the Law: but as there be degrees in ſinnes, ſo moſt fi • ly in manifeſt ſtory it falleth vpon the buylders of confuſion in Sinear: whom the earth ſhoke into ſundry quarters. And in all the Scripture we reade not of any ſince Babel bredde bablyng languages, called to the fayth, but men acquainted with Abrahams houſe, with him ſelfe, or Iſaaks lyne, or the Chyldren of the Eaſt, the ſonnes of Keturah. And whereas S. Paul Act. 17. ſayth,S. Paul would not holde one of a faythles family to become Melchiſedek. that God paſſed ouer the times of ignorance: and in his time biddeth euery man euery where repent: He cloſeth in ignorance all Families once fallen away, but ſuch as were bleſſed in the bleſſing of Abraham. So the learned Hebrewes vnderſtande Moſes: and I doubt not but ſo S. Paul meant. To Moſes he looked. Yf we holde any Family vncalled in the Scripture, to recouer fayth, S. Paul wyll not commende vs:Rom. 11. in whom fayth commeth by hearyng: Rom. 11. and we may not minde any thyng, 1. Cor. 4. aboue a warrant written: 1. Cor. 4. And as he bade men iudge what he ſayd,1. Cor. 10. and would not be a lorde ouer their fayth: ſo all that he teacheth,2. Cor. 1. may be prooued by the Olde teſtament:Act. 26. neyther may we drawe hym into any other meanyng.The Apoſtles bring not new reuelations for olde ſtories, but diuinely expound the ſtoryes agreed vpon. Chanaanites are farre from Melchiſedeks iuſtice. As for the iuſtice of Chananites, and their behauiour, the lawes in Moſes are faythfull witneſſes. For where decrees are made agaynſt moſt loathſome fylthineſſe, this concluſion doth ſhut vp all: Ye ſhall not do any of theſe abominations: For all theſe abominations do the men of the lande which is before you: and it is defiled, and it vomiteth out the nation which is before you Leui. 18▪ 27. Though their ſinnes were not in all ſo ripe in Abrahams tyme, yet they were ſo rife, that their Lande was geuen to Abraham from them: and in ſome ſo rife and ripe were they, that they ſerued Elam for twelue yeeres chaſtiſement: and vnpenitent, at the laſt were by fyre from heauen, made an enſample of fyre in hell. And this ſtory in Chanaan, fell not out without a prophecy.Prophecies & ſtories ſhoulde be tryed togeather. For by Noahs mouth Cham was curſed vnto Chanaan. Now yf Chanaans hiſtory of curſſe fell not out without a prophecy, why ſhoulde we agaynſt a prophecy of Chanaan curſed, beleeue that a King came of him goodlyer then Abraham, or any King in all the Scripture, with a ſtory without blemyſhe?Gen. 23, 10. Abraham was a ‡ Prince of God, yet Hagarenes to this day are his ſtayne. Moſes was aMoſes a king King, and faythful with God: yet ſo ſinned, as to come ſhort of the Land.Gen. 36. 30. Num 20. The Kinges properly tearmed kinges,Deut. 33. 5. ſoone eyther altered houſes, or needed new annoyntyng, vpon troubles in their ſtate.What kinges in Iudah were annoynted. Saul of Bemamin annoynted, within two yeeres loſt Gods fauour. Dauid annoynted of Iudah, in his life time, and by his life, ſaw his ſonnes ſtriue: and Salomon was fayne to be annoynted, becauſe of Adoniahs contention. Likewyſe Ioas for Athaliah, and Ioachas for Ioakim: ſo was the houſe ſhaken: and Ioſias who excelled al, and is called the annoynted of Iehouah, (though viſibly he was not annoynted:) yet miſt once to loſſe of life,Lam. 4. in Reſh. & his ſonnes ouerthrew all.2. Chr. 35. 22. To be ſhort, Dauid tolde that his houſe woulde not be vpryght with God:2. Sam. 23. 5. And yf Dauides houſe coulde not be, which had Moſes to direct them, and Prophetes to warne them: ſhoulde we thinke that Chanaan coulde yeelde ſuch a King? let Eſay iudge. Thus he ſpeaketh vpon Abrahams victory:Chanaanite kinges by the terrour vpon Abrahams victory, fel further to Idolatrie. Eſa. 41. There againe S. Ierom maketh Sem Melchiſedek, by Hebrewes. VVhom God rayſed from the eaſt, callyng him in iuſtice after his foote, he gaue nations before him, and made him ouercome kinges: He made them like duſt by his ſworde, lyke toſſed ſtubble by his bow. He purſued them: he paſſed in peace, by a way which with his feete he neuer had gone. Now the countreis ſawe and were afrayde: Carpenders, Smythes, Founders, wrought for them goddes to helpe them. So farre were thoſe countreys from hauing any King of true religion. And ſhoulde we deeme any of their broode greater then Abraham, the friende of God: the high father, the heyre of the worlde? Yf Chanaan had had a iuſt King of their race, his ſubiectes woulde ſome of them haue folowed him. But no ſuch goodnes may be affyrmed of them: therefore neither of a King in their line. Sickerly they had ben the happieſt in the worlde then, yf they had ſuch a King: but they were openly curſed: that farre from their fathers or mothers, muſt that Kinges lineage be holden. Long after the death of Melchiſedek, his fame of Juſtice was great with men that had denyed the power of it. For the King of Ieruſalem was called Adom-Sedek: but we may be ſure that he was not of Melchiſedeks poſteritie. For ſome memorie & monument woulde haue continued of his fayth, in him or in his neighbours ſomewhere:Neyther Adoniſedek, nor his neighboures any whit, but in part of his name remembred Melchiſedek: as ſtrangers to his line▪ Ioſ. 10. As in Hoham king of Hebron, or in Piream king of Iarmuth, or in Iaphia king of Lachis, or in Debir king of Eglon: who ioyned with him to fight againſt Gibeon for making peace with Ioſue. But as Hoham king of Hebron was no kinne to Abraham, no more was Adoni-Sedek to Melchiſedek: and as they were vtterly eſtranged from the policie of the faythful, and godles in the worlde, ſo their puniſhment is more from God then from men. For the Lorde did caſt vpon them great ſtones from heauen: and more dyed by the Hayle ſtones, then Iſrael ſlew with the ſworde. If they had come of a famous King that vnderſtoode the bleſſing of Abraham, ſome ſparkles muſt needes haue remayned of the ancient ſtory, and true religion. But as Moſes in Melchiſedeks ſtory ſheweth of no familiaritie betwixt him and Chanaanites, but in his office doth moſt certaynely diſtinguyſh him from all of their curſed religion: ſo the Apoſtle doth ſharpen vs to vnderſtande. Moſes aright. For in that he tearmeth Melchiſedek to be without kinred, he doth warne vs to gather by Moſes, that he is not a Chanaanite. Els as Adoniſedek is to be holden a Chanaanite, by the place, and all the other kinges of Chanaan: ſo ſhoulde Melchiſedek be counted, yf ſure argumentes did not exempt him from their nation. But by the attribute vnfallible the terme of IVSTICE mentioned in the Name, whereof here much might be wel ſpoken, the Apoſtle boldly affirmeth to Hebrewes, & as he knew that they held, that he was not of Chanaans nation, no more then of their religion. Now Iob was not further from the minde of Eliphaz, Sophar, and Bildad, in any poynt, then I am from theirs, who woulde not haue vs to ſearche who the man is. Therein (I trow) the Apoſtle woulde ſummon vs for ſleepers, when he expreſſely biddeth vs to conſider how great he is: which his greatneſſe cannot be fully knowen by the bare action of bleſſing Abraham. And yf the Apoſtle had been thought ſo to meane, and by ſuch a type for bleſſing onely, or yet for ſacrificehood, to require Iewes to leaue off circumſicion, and all ceremonyes peculiar to Abrahams ſeede, and to yeelde to the greatnes of Chriſt by a figure of a knowne Chanaanite: which Chanaanites caſe ſhoulde repreſent a worthyer caſe then that of Abraham ye Patriarch: they would ſone haue ſtopped their eares at ſuch a collectiō, ſeeing they did at S. Stephen, hauing Gabriels countenance in his face, and Gabriels wordes in his ſpech. For yf expreſſed wordes woulde not moue them to alter Moſes, much leſſe would a bare collection. The Scripture foreſeeyng their weakenes, woulde auoyde all argumentes weake amongſt them. We ſhould take ye like heede. The families that are in the booke of Iob, Melchiſedeks kinred was alſo Abrahams, and they onely kept in diuers places true religion, or ſome memory of it. and in the lande of Arabia, as Eliphas of Eſau, Bildad of Suach of Ketura, wyfe to Abraham, Iob their brother, doubtles of Abraham, (though the olde Greekes bring him rather of Eſau, then as more certayne it is of Ketura, and the ſonnes of the eaſt:) theſe with Elihu the ſonne of Baracheel the Buzite of Nachor, all kept religion in hygh degree of knowledge: and name God El, and Elohim: once Iob doth name Iehouah not in diſputation:Iob. Ch. 1. 21. thriſe. as doth he that wrote the booke, in the preface and in the concluſion. As all theſe kept Religion vntyll Moſes tyme, ſo woulde ſome haue done in Melchiſedeks houſe in Chanaan, yf he had not been anceſtor to Abraham and to theſe men, but ſome freſh Chanaanite excelling all kinges that euer were in glory of religion and iuſtice in gouernement. Now whereas Elihu is called a Buzite but of Aram: of whether family he be, or be of both,Buz commeth of Nachor. Alſo one Aram Gen. 22, 21. Elihu may take part of the firſt Aram the ſon of Sem. Gen. 10. Seth named amongſt Madianites. it maketh nothing agaynſt me, but rather with me, that Arams houſe ſhoulde keepe monumentes of Religion. Balaam a falſe Prophet, yet a Prophet, confirmeth that. His example is very fit for this my purpoſe, to ſhewe how religion once kindled in the myddeſt of blindnes, wyl leaue ſome lyght, who ſpeaking to Madianites nameth olde Seth as famous with them. So yf ſuch a iuſt king had been of Chanaans ſeede, ſome remnant would haue cōtinued of the houſe. But when olde Melchiſedek or Sem vnknowne, was dead, then the good men of his houſholde diſſoluing family, went away to ſome family, as of Aram, Buz, Vz, &c. when Chanaanites had mightely encreaſed and preuayled in the lande: who in Abrahams tyme ſo went on that with the Chanaanite, alſo Kenite, Kenezite, Kadmonite, Perizite, and Rephaim, grewe on ſo, that Abraham and Lot coulde not haue in one place lande enough for both theyr Flockes. By ſeuenty yeeres more, & Melchiſedeks death, they woulde more multiply: and more vſing the ſoyle for them ſelues, leſſe woulde they ſuffer Melchiſedeks houſe-holde to lyue amongſt them. And thus much for the terme Iuſtice, conteyned in Sedek, part of the Name Melchi-Sedek, whereunto alſo I drew Religion as a chiefe ſpice vnder Juſtice. Now for the place SALEM: that helpeth not a lytle to know who the perſon is.

The worde SALEM betokeneth Peace,Of the place Salem. and ſo the holy Ghoſt noteth the power of the worde. Heb. 7. Now it was not a ſhort continuance of peace that could make a famous name of peace: wherefore long before Abrahams tyme it ſhoulde ſeeme to haue had quietnes. But it wyll not ſoone agree with likelyhood, that curſed Chanaans brood ſhoulde excell all in that bleſſing.Phil. 4, 7. For the knowledge and loue of Chriſt onely gardeth men in a continuall peace: which the buylders of Babel hauing once deſpiſed, coulde neuer finde in their families, vntyll Chriſt came: Onely ſome fewe Proſelytes yeelded vnto Abrahams religion. As for the wicked,Eſa. 57, 20. Eſay maketh them as a Sea toſſed, which caſteth vp myre and clay.Dan. 7. And moſt liuely doth Daniel deſcribe the enemies of the Iewes (while they were the high Sainctes) being as foure beaſtes commyng out of a Sea toſſed with foure wyndes. Alſo, agaynſt the Heathen Chriſtians,Apo. 13. Rome damned from out of the Sea ariſeth Romes power: as both Greekes and olde Romiſtes confidently expound it. So for a long time, more then the thyrde part of time ſince timeMore then 2000. yeeres of 5520. was, we haue a determination for prophane kingdomes, how farre they are from ſuch a ſtate as God woulde call peace. In all ages we ſee the ſtate of peace and warre to be alyke. The olde Serpent from Adam Gen. 3. to Iohn Apo. 12. executeth the ſame hatred: that Salem properly can be no place but where God geueth a ſpeciall bleſſing. Expounders at Sichem buylt a Salem: and make itIohn Lucidus. Melchiſedeks citie: where Iacob becommeth ſalem (that is ſafe) not to Salem or Peace-Towne. Gen 33, 18. The warres made in Abrahams tyme, and the leagues of men there, teach vs to examine this ſtory. When the kinges of Elam, Synear, Ellaſar, and Goym, fought with the kinges of Sodom, Gomorra, Adama, Seboim, and Bela, the king of Salem had nothing to do with the warres, nor with the twelue yeeres ſubiection, nor with their rebellion. As Abraham was in league with Mamre, Eſhcol, and Aner: ſo much rather than Melchiſedek woulde haue been, yf he had been of kinred. When the foure kinges ſtroke Rephaim, Zuzim, Emim, Chorim, and En-Miſpat, to the playne of Pharan, and the Emori in Chazazon-Thamar: Woulde they haue ſuffered Salem ſo neare to be in peace, but for ſome greater cauſe, then woulde ſoone befall a Chanaanite to be in? Wherefore the ſhort Hebrew Commentary, called An expoſition of euery hard worde: in that place calleth Melchiſedek Sem, induced not onely by aucthorities, but alſo by the matter. Whereas Chanaan by the curſſe ſhoulde ſerue Sem, Chanaan was to ſerue Sem: for which ſeruice the open ſtory muſt be looked vnto. and doubtles Sem woulde not omit the open vantage of ſuperioritie: it may well be that for ſome encrochment vpon the poſſeſſions of Sems families the firſt contention did ariſe. Whereupon the king of Elam, as the eldeſt houſe of Sem, ſhoulde reuenge his younger coſens quarell. That Sem ſhoulde ſettle in Salem, it is by many reaſons moſt lykely, forAs for Selahs and Hebers families. Epiph. in ancyroto pag. 516. ſome his poſteritie: and for his breathren. Epiphanius ſo farre diſputeth of Sems ſonnes, in ſuch ſort to haue been there, but weeried thence by Chanaanites encrochment, that there was a ciuill right, and not onely the ſole lordſhyp of God in geuing Chanaan to Abraham. And R. In Neuath Salom, pag. 39. cityng their fathers. Vpon Dionyſ. Alex. pag. 130. Abra, Ben Iſaak thinketh, that Iacob the dweller in Tentes, learned religion from the tentes of Sem & Heber. Now for Sems breathren: the Greekes beare memory of Iapheth. Anchiale a daughter of Iapheth, is by Euſtathius recorded to haue buylt the towne of that name. As for Cham, the lande of Egypt is expreſſely named of him. Now for the middle brother, the middle ſpace betwixt both, is the fitteſt: The middle Seas moſt fitly ſeruing ſuch vſe of their lyfe. And yf the firſt dwellinges by any partition from Noah were appoynted: they geſſe well, which geſſe at this partition, for the firſt dwelling to be from Noahs appoyntment. Abraham Ben Perizol a Iew, in his Coſmographie foloweth Chriſtians,The Iew foloweth and nameth Supplementū Chronichorum. not only for placyng of Sem at Salem: or for Cham (of whoſe place none doubt:) But alſo for Iapheth to be ſetled where we place Iapheths ſonnes.1. Geor. We haue good reaſon: becauſe Virgil, Ouid, and Horace, 1. Metam. from Heſiodus and other ancient Greekes, 1. Od. ſuch as Euſtathius afterwards foloweth vpon Homer, 1. Erg. making Iapheth one of the Gyantes, in whoſe tyme they warred agaynſt heauen: AlſoIn Cor, &c. Lucian before him, making Iapheth the eldeſt of all folke: becauſe theſe carry the memory of Iapheth, we haue good reaſon to place him in thoſe countreys whence we came. Horeouer Egyptians made a God of Ammon: ſo Ch-am in Greeke may be written, where Cheth is in many names (as in Eue for Cheue) vnpronounced, and the Greeke termination obſerued. That religiō doth credite ye narratiō. As that of our anceſtors: who were much better taught by Iapheth to auoyde Idolatry, and to tearme hym one that had been in the Gyantes age: and neuer to make a God of him:Fables glaunce at a trueth. Plut. De Deo Soc. or as that of the Fable which telleth that Prometheus the ſonne of Iapheth made men of the ſlyme of the earth: which thing came from his ſpech, wherin he taught how God made Adam, and Eue a pandora full of al goodly vertues: that Heathen Charites, Pallas and Venus coulde not be ſo well imagined of, as Eue was Goodly in deede. It is vſuall in all kinde of writers, to attribute the worke vnto the narration. So Chriſt was crucified before the Galathians, not by the Souldiers of Cittim or Italy, that with nayles and ſpeare wrought the foreſpoken tyranny: but by the tongue of the Diſciples. So Prometheus tongue made men. And yf we from fables are called ſomewhat to a trueth for our ancetour: ſhall not a more certayne recorde for the place of Sem, fit for the ſituation, fit for religon, helde ſo continually of his poſteritie, moue vs to folowe ancient plainnes? Or coulde there be any reaſon why Melchiſedeks ſtory ſhoulde be hid vntyll the Apoſtles tyme: to haue an other meanyng afterwardes, then euer it had before: that the Apoſtles ſhoulde not be able to teach the olde ſayth, but by a new meaning in the ſtory, which Iewes neuer did, neuer wyll lyke of. The Apoſtles woulde haue no ſuch reuerence geuen to their wordes, as to bryng them to a meaning vnheard of by the Apoſtles nation. Furthermore, yf Mount Sion be ſo fayre in ſituation, and the glory of all the earth: where Iſaak was offered, where Salomons care buylt the firſt Temple, where Cyrus decree buylt the ſeconde Temple, where Chriſt the true Temple powred out the waters of lyfe: ſhoulde we thinke that Sem being a Prophet,Eſay. 2. woulde not enquire from what place the Lawe and the worde of Iehouah ſhould come.Mich. 5. Nay it is expreſſely manifeſted and obſerued by the very Iewes, that the place whence the Greekes ſhoulde learne Religion was Sems tentes of olde tyme, as I haue touched before, their owne wordes from a threefolde aucthoritie. And this their obſeruation is good to helpe them. For as the bleſſing was performed before Salem was aboliſhed, and the worde of the Lord did not fayle: ſo they and we were to looke vnto the curſſe. Moſes telleth, that vpon denying the Lord, the Lande ſhoulde haue an eternall deſolation. Gabriel telleth their particuler denyance, in killing of Chriſt, not eſteeming of the couenant blood, wherewith we are ſanctified. Our Lord tolde, that by the abomination of deſolation,The Romans are tearmed abominable, Dan. 9, 25. Mat. 24. conferde with Iohn. 11. and as bad for their laſt times. Apo. 17. the laſt verſe. (Math. 24.) an hoſt beſieging (Luk. 22.) Ieruſalem ſhould be deſtroyed, and continually abyde deſolate: whyle the Gentiles calling continued. Great errour hath been herein committed, by not marking the force of Noahs wordes: purſued by Moſes, Gabriel, the Lord, and full euent: and the glorious erecting of the Church, tearmed The heauenly Ieruſalem, in ſteade of it. The Apoſtata Iulian to falſifie our Lord his wordes, ſtirred faythles Iewes to repayre Ieruſalem, being him ſelfe at great charges: but Chriſt ſhewed his trueth. For the Moulde which thouſandes caried on the day time, was on the nightTheodorite booke. 3, 20. Greg. Naz, againſt Iul. 2. pag. 301. remoued: lykewiſe their Morter and their Playſter, wyndes, tempeſtes, and ſtormes diſperſed. Their further madnes an Earthquake terrified. Vpon many their buyldinges fallyng, quelled them: and playne tokens of Chriſt, were agaynſt them. The Apoſtata woulde neuer haue been ſo mad, yf he had knowen how long Noahs graunt for Sems place, to heare a prerogatiue did continue.Apo. 8. The Popes when they had fallen as Starres from heauen,Apo. 9. and brought from the pit a ſmoke to darken the Starres: euen when that Helbrande was manifeſted to haue the throne of Satan, and all hisApo. 13. power: then they woulde falſifie our Lorde his wordes, and would recouer Ieruſalem, to ſet vp there a ſuperſtition. They ſtyre warres for to recouer the low Ieruſalem: to weaken Princes, that their Cleargy myght afterwardes haue Emperours and Kinges at their commaundement. So the force of the Weſt, was ſent to the Eaſt: and there the foure quarters of the earth made greater warres for the Citie which had been once beloued, then the Seleucide and Ptolemei of olde tyme made: brynging thyther the force of Gog and Magog: who alſo wrought and ſuffered greater ſlaughter, then euer the worlde ſaw before or after, for the holding of one place. And reaſon woulde, that men going about to diſanull the wordes of our Lord, ſhould know the price of their folly: Seeing they would helpe the Citie that killed Chriſt, to repayre Ieruſalem where he was killed, to proue the wordes of trueth vntrue: to buylde there, whereupon Chriſt had pronounced in Daniel, and in the Goſpell, a perpetuall deſolation. Our Lorde in wrath agaynſt that place, remembred mercy towarde the ſonnes of Abraham. For whereas this was and is amongſt the Iewes a grounde of all their errour, that Moſes Lawes and Ceremonies continue for Ramban in Halachoth leſode Thora. Cha. 9. and in their dayly Creede: called any Maamin: that is, I beleue. euer vnchanged: and yet them ſelues confeſſe, that whyle they be out of their Lande, their Law can not haue his practiſe: and that they are bounde to affyrmatiue commaundementes, only in thynges about their body, as Phylacteries, In N. Salom pag. 3. out of Ramban: there Mezuzothdoth meane writing vpon poſtes this: Iehouah our God Ieho • ah is one. and poſt-writinges: The Lord in Moſes, Deut. 28. and in the Goſpell, Math. 23. leauyng an unchangeable decree for a perpetuall deſolation, doth playnely tell them: that Sems tentes hauing receyued Iapheth into the ſame dwelling, muſt be enlarged on the right and on the left hande: that they may dwell in deſolate Cities ouer all the worlde, and buylde a larger Ieruſalem then that where Sem dwelt. Wherefore it is a great • mperfection in vs, that in ſo weighty a cauſe Chriſtians ſhoulde be founde vnſkilfull: vnable to expreſſe the open prophecies, for the open place, and continuance of Sems Citie: and alſo for the perpetuall Deſolation, and the vſe of that Prophecy. If for the fyrſt poynt we be founde ignoraunt, where Sems tentes were: we ſhall neuer eleerely conclude agaynſt them, when Sems tentes loſe their glory. Through our foolyſh deuotion towardes Ieruſalem, in that Pilgrimages be continued thyther: and we do not openly profe •• e that place a burden of impietie, ouerſlowen with an eternal Deſolation: Ramban a Iew, writing vpon Leu. 26. ſheweth him ſelfe ſtroken with blindnſſe and aſtonyſhment of hart. For he ſayth, that God wyll not ſuffer Chanaan to be repleniſhed with Heathen: becauſe God doth (forſoth) reſerue it for Iſra • l to returne thyther. Becauſe theſe poore ſoules are not mad enough of them ſelues, Popyſhe ſuperſtition wyſhe pricking them forwarde: which as it is bad, not limityng the ende and tearme of Sems houſe: ſo let vs not be founde vncertayne for the firſt places of it. Concernyng Mount Sion, how ancient the dwelling of the holy Fathers haue been there, the ſame is ſpoken of Hebrew doctors, that the old Latines haue deliuered vnto vs. Rabbi Moſes Ben Maimon ſaythBooke. 6. Halachoth Beth-habbechira. cha. 2.: It is a tradition holden of all handes, that the place where Dauid and Salomon buylt the Temple in the floore of Arauna, the ſame is the place where Abraham buylt the Alter, and bounde Iſaak vpon it: and the ſame is the place where Noah buylt, when he came out of the Arke: and there was the Alter where Kain and Abel offered: where alſo the firſt Adam offered, ſoone after that he was created. Then if this be holden true, the ſeconde ADAM fi • liſhed his courſe, where the firſt Adam began his. By this we may vnderſtande, that the Apoſtle woulde not hope to perſwade the Iewes of any to dwell at Salem but Sem in thoſe dayes: ſeeyng this was their vniuerſall opinion, and ſo fit for helpe of memory for the ſtory. And this much for the place Salem.

Moſt certayne of all notes poynting at Sem, Sem is the Sacrificer. is the Sacrificehood: which though I haue touched already tymes, one, two, three, yea and the fourth (as Plato phrazeth in Timoeo.) I muſt ſomewhat yet handle it a new: and ioyntly with it the continuance, without beginnyng of dayes, or ende of lyfe. As the Sonne of God tooke not of hym ſelfe the function of Sacrificer, but was called by him who ſaid, Thou art a Sacrificer for euer, after the order of Melchiſedek: So neyther woulde Moſes haue vs to thynke that Melchiſedek had not a caller, or had an obſcure callyng: But this open callyng and warranted in ſtory, and the higheſt that wordes coulde expreſſe, was faſtened by Noah vpon Sem: wherefore it muſt needes be, that he woulde holde it, and not yeelde his honour vnto any other. The Lorde was not aſhamed to be called the God of Sem in his lyfe tyme, yea and in his young yeeres, in reſpect of his whole age: Iapheth his elder brother being a Prophet, as the Iewes rightly thinke, and perſwaded by God to preferre Sems tentes. Now yf Iapheth were his inferiour, woulde Moſes haue vs to thinke any other man his ſuperiour, to repreſent a Sacrificehood of lyfe vndiſſolued? Neyther Moſes nor the Apoſtle woulde euer wyſh any ſuch thought to climme into our heades. And ſeeing the Mightie, the moſt High, would be deſcribed by an adiunct of his ſeruant, and after his name the God of Sem: it cannot ſtande with reaſon that than Sem being alyue, an other and not Sem ſhould haue the higheſt place in worſhyp of the moſt High, the God of Sem. The worde Shem, or Sem with additions, is Gods name in Heb • . A learned Hebrew woulde not deſpiſe this reaſon alſo, that God in Moſes is called in Hebrew the Shem (that is Name) the great and the terrible.Leu. 24, 11. And ſo the Iewes to this day call God the Name.Deut. 28, 28. Wherefore the man alſo called Name, or Shem, was fitteſt for this name and honour, to be knowen by a generall name: Noah foreſeeing, and in his name foretelling, how in tyme he ſhoulde not be named but by a generall name IVST-King, ſacrificer to the great & tirrible Name. Sem the Father of our Lord, Sem of whom yet lyuing God would be named the God of Sem, Sem the Prophet, Sem who doubtles was a religious ſacrificer, Sem the fyrſt King, Sem & Sem only was then greater then Abraham the Patriarch, of whom being dead, God is named, the God of Abraham: greater then Abraham the Prophet, the buylder of Alters, the ſacrificer of Iſaak, and the Prince of God: Sem in euery degree is before him: But now we view Sacrificehood. Abraham was the ſonne of an Idolatrer once: but none of Sems fathers worſhypped ſtrange Goddes. Alſo his lyfe being without recorde of blemiſhe, he was fitteſt to vſe the higheſt office. The other is a moſt high honour, that he had fathers in order in ſuch honour: yet his two breathren matched him in that. But with godlynes to winne the prerogatiue from his elder brother, to haue the faythfull diſcent, vntyll his God came in the fleſhe: this was an vnſpeakeable glory: as that all the worlde ſhould looke vnto his Tentes. But as The VVorde comming in the fleſh, Iohn. 1. came vnto his owne, but his owne receyued hym not: So Sem, whom Chanaan ſhoulde ſerue, was to Chanaan vnknowen, who was his father, or his mother: when was the beginning of his dayes, or the ende of his life. The men of the worlde then without knowledge of God of the creation, of the beginnyng of the continuing of man, coulde not in their fables come neare the antiquitie of Sems byrth. A lytle weigh their wayes.Sem elder then Heathen gods. Plat. in Epitaphio. D • onyſ. Alex. and Euſt. They who repleniſhed Attens pleade, that there the earth did firſt yeelde vp Men. Wiſe Socrates in his tyme was no wyſer then ſo to thinke. The Riuers Ladon and Iaon in Moraea may well be thought memorialles in name of Laud or Lud, and Iauan. Euſtathius from Greekes, recordeth that there they ſayde men fyrſt ſprang.In Euterpe. Herodotus telleth a chyldyſh tale of Chyldren that heard no voyce of men: who were kept ſo, that they myght be marked what language they woulde ſpeake: Bek they firſt ſpake: (in Egypt it was done) and the king learned that Bek in the Phrygian language was Bread: And thereupon a concluſion was gathered, that the Phrygians were the moſt ancient people. Seeing Englyſhmen bake Bread, they myght as well make vs eldeſt. Trogus Pompeius wrote of a contention betwixt Egyptians and Sythians for ancienty full of babyſhneſſe. The Ethiopians of Cuſh, in Diodorus Siculus, thought that all the earth beyng couered once with water, the Sunne did fyrſt dry vp theyr Countrey, and men out of the Mudde fyrſt bred there. And in Arabia, Alilat is their God, as Herodotus recordeth: he ſeemeth to be Chauila or Euila the ſonne of Cuſh. For that cauſe I thynke the Septuagint tranſlated the name Euilat is in LL. VV. the common copies, noted in Sixtus quintus edition. 1. Chr. 1 though in his text, and ſome others it be altered: belike by ſome that marueyled at the ſtrangenes of the matter. But as Ioinan is for Iauen, to ſh • we that the Iones came of them, ſo I doubt not but Euilat was for Euila for the lyke conſideration. Euilat, putting a, t. to the worde: that Grammer neyther required, nor permitted. But they would teach the Heathen of their forged Goddes. Phayt or Phut Iohn Lucidus. was holden to be Phaeton, begotten by the Sunne: and as the hot Lybea was an intemperate Zone, ſo they faine that he droue the Charot of the Sunnes lampe out of courſe, Anubis in Egypt of Anum or Anub, Chams nephew, was their God. And commonly it was holden, that the earth bare Iapheth, Cham, and the buylders againſt Heauen. Such was their blyndnes. Moſes knowyng very well how the Gods of the Heathen, and their moſt ancient monumentes of Riuers, Mountaynes, Towers, Countreys, Goddes, and Fables, (ſauing ſome few of Adam) ſkant matched Sems firſt yeres: deſcribeth Sem (keeping his name cloſe) in ſuch ſort as Chanaan vnderſtoode his caſe. For in him Melchiſedek hath, as the Apoſtle doth teach vs to marke, no beginning of dayes, nor ende of lyfe. How ſimply it is no wonder for a man to be in Scripture, for the open phraſe without father, without mother, without beginnyng of dayes, without ende of lyfe. So are Pilate and Tiberius, Annas and Cayphas, whoſePro. 10, 7. name doth rot, and theyEſa. 50, 11. lie in ſorrow: And it is rather a baſenes then an honour ſimply to be ſo recorded. But when a man well knowen, as a priuate man is ſodenly in the ſtyle of the ſtory, ſet downe as a ſtranger, full of royall maieſty, by a new name, vnknowen to them that lyued about him, and to ſuch as read his ſtory: vnleſſe it be ſome Angel, one of a thouſande, as Elihu tearmeth godly Preachers, the caſe of ſuch a man is to be conſidered, and is lyke to conteyne long ſpeech, and hard. Such is the caſe of Sem. What Infidel wouldYf Moſes writing had not firſt made it common amongſt the faythfull. beleeue that Sem borne before the Deluge, weakened a quarter of mans former age, by it: yet by worſhypping EL ELION, kept a Language originall, kept, almoſt only, true religion, ſawe mens age agayne halfed, ſaw not three ages, as Neſtor in Homer, but ten ages in the Male line: what infidell would thinke that in the tenth age Sem ſhoulde ſeale the bleſſing to Abraham? Moſes full of the moſt wyſe ſpirite, coulde both mocke the mockers, and make the ſame wordes ſeene to the Godly whyter then the Snowe, of any Vliſſes eloquence. He doth not onely ſhew how much,Homer Il. 3. verſ. 222. or rather how nothing the wicked vnderſtoode that then were alyue, or the wicked would that ſhould reade his booke afterwardes: but alſo moſt liuely teacheth the Godly the ſumme of the Goſpell, in that the bleſſing of the bleſſed God of Sem, is in Sems lyfe geued to Abraham: in whoſe Seede (not ſeedes, but ſeede, as of one, who is CHRIST) all Families of the earth ſhould be bleſſed. So the doctrine of lyfe euerlaſting is opened, that Chriſt that ſeede of Abraham after the fleſh, is the God of Sem after the ſpirite of ſanctification. This was the counſell of the Apoſtle wryting to the Hebrewes, to ſhew how the Sonne was made heyre of all: by whom God made the worlde. Who in Eſa. 4. beyng Zemach Iehouah to glory, a bright ſpring, and Iehouah that waſheth away the vncleannes of the daughters of Sion: Heb. 1, 3. Zach. 3, 8. in the. 70. & Luk. 1, 78. Being in Exod. the Angel that hath within him the name of God: Being in Geneſis, Elohim, that by ſpeaking made and vpholdeth all: Being Pſal. 110. the Lord of Dauid, ſitting on the right hande of God: and an eternall ſacrificer after the order of Melciſedek: is honoured by the Apoſtle, with moſt goodly ſpeches: as fayrer then the ſonnes or Adam. For he from thoſe places tearmeth him the brightnes of glory, the Character or grauen forme of Gods perſon: carying all by the worde of his power: by him ſelfe a clenſer of our ſinnes, and a ſitter on the ryght hande of God on high. How the Iewes coulde hardly be called to an higher manifeſting of the Redeemer, then the bare ſpeches to Abraham at the fyrſt ſight conteyned: and were dull in hearyng, that God was in Chriſt, reconcilyng the worlde vnto him ſelfe. Wherefore the Apoſtle by Melchiſedek, would drawe them to the God of Sem, and to the great myſterie of Religion, that God was manifeſted in the fleſhe. Many others through all ages in their ſtories beare a ſhadowe of thoſe thinges, which in Chriſt ſhould be more notable. As Adam, in deriuing his caſe vpon the many: that is, all: Rom. 5, 14. Abel in innocent martirdome:Heb. 12, 24. Enoch in aſcending:Gen. 5, 23. Noah in ſauing the worlde by waters:1. Pet. 3, 21. Abraham in large fatherhood:Heb. 11. Iſaak in yeeldyng him ſelfe to a ſacrifice,Gen. 17, 5. Iacob in vigilant ſhepardy,Rom. 4, 17. Ioſeph in ſauyng his breathren,Eſa. 9, 6. in price of ſickles by Iudas, Gen. 31, 40. and his reſtraynt betweene two,Rom. 8, 32. one ſaued,Num. 12, 7. the other periſhing:Heb. 3, 2. Moſes in faythfulneſſe ouer the houſe:Leu • t. 4. Aron in ſacrificehood,Num. 13, 17. called the Chriſt:Iudg. 16, 30. the ſonne of Nun in ſauing into that Reſt: altered therefore in name from Oſeah to be called Ieſus: Eſay. 45, 1. Samſon in deſtroying many enimies by his owne death:Ezr. 1, 1. • nd. 6, 3. Dauid in a ſtoute kingdome: Salomon in a peaceable: and I ſee not why Cyrus may not alſo be ioyned for his office, though his fayth be leſſe certayne: yet becauſe he ſet Iſrael free, and woulde haue buylt the Temple on his charges, therein he bare the forme of a deliuerer: As all theſe had foreſhadowes of a body to come, performyng a better thyng anſwerable: ſo well might a man looke that Sem the rareſt, or onely for glorious phraſe of Bleſſing, ſhoulde not be left in meaner degree. Therefore the matter in his ſtory doth ring and roare, how in obſcuritie he is gloryous: who in ſtyle, being knowen Sem, bleſſed openly from his bleſſed God: recorded for all the time of his life, firſt in that kinde vnrecorded, as touching dying, appoynted to that dwelling place whence Nations ſhoulde learne Religion, deriued vnto his tenth deſcent, finding a man ordeyned to the ſucceſſion of bleſſing: Sodenly commeth on a ſtranger in a famous name of a iuſt King, to make him vnknowne to the blynde worlde: ſuch an one as none myght holde for beginnyng of dayes, for ende of lyfe, or yet for father, mother, or kinred, to be a Chanaanite: and to ſpeciall purpoſe a Sacrificer without recorde of ende: to repreſent by ſequell of matter offering it ſelfe, euen the ſonne of God, that king of Iuſtice & Peace, without Father in his manhood, without Mother in his Diuinitie,Iohn. 1. 10. and 11. without kinred for acceptation, and yet for euer continuyng a Sacrificer. So an hiſtory one and the ſame becommeth a blacke cloude to Chanaanites, and cleere to ſuch as take both will and leaſure to view the cloude that might conduct to folowe God.

Vpon mention of Ageednes, I may ioyneWithout Sem, ſuccesſion of doctrine hath no record. Succeſſion. Sem only of all lyuing with Abraham, is recorded to haue ſeene the olde worlde. Beyonde recorde, we may affirme no exceeding olde age. Noah was dead before Abraham was borne. Sem might tell from two men, Lamech and Methuſelah, who both lyued in Adams dayes, the ſtories from the beginnyng vntyll his tyme by hearyng: and the later by his owne ſight, of prophanneſſe, of religion, of the wrath, of mercy. Such treaſure hid in Sems breſt, holdyng the glory of God, woulde ſeeme more precious then any wall of Iaſper or Chriſtall, to beholde the defence of God cleere in the middeſt of the enemies. Iob woulde not ſo much eſteeme of anyHeb. Ra •• oth, by the high colour holden to be Corall, as I geſſe from Orpheus, in couralio. 57. Corall orHeb. Gabiſh, in Orpheus I reade Chabazios, by notation it ſhould be like an hayle ſtone. In Greke alſo called Chalazias. Plin. booke. 3 • Cha. 11. Chabaz, as Abraham woulde of Sems authority to dryue away Serpentes, ſuch as Nachor his brother, and Iſmael his ſoune were, deſpiſing the wordes of the Bleſſing. By Sem, Abraham and Lot myght inſtruct Iſaak, who by them myght be brought to ſee Sem: that foure workemen, foure iuſt men, of whom Heathen come and not Iſrael onely, meetyng at Salem, myght begin the buyldyng of the high Ieruſalem, where in time all their Families ſhould haue a glorious dwellyng. They though then fewe woulde tell how their chyldren ſhoulde be taught by Iehouah, when of them he toke fleſhe, how they ſhoulde haue plentie of peace (or Salom) in the high Salem, being ſetled in Iuſtice: and their teaching then amongſt Heathen, was aprecious buylding, where ſtones were layde with ornamentes: the foundation of Saphir, the windowes of Emeraud, and their gates with flamyng ſtones. I more willingly vſe theſe tearmes, by imitation of Eſay. 54. wherein he telleth of the Heathens callyng: For that the ſtate of vs now is very lyke theirs: the partition wall, of circumciſion and Moſes ceremonies, being ſo broken downe as yf it neuer had been buylt. Moreouer the doctrine of Moſes delyuered in twelue Pretious ſtones, wherein were grauen the names of the twelue ſonnes of Iſrael, not onely to be in remembraunce before God, but alſo to teach their chyldren to holde the precious gyft of fayth, as their Fathers did: mooueth vs to conſider that the lyke were worne not vpon, but within Sems breſt before: who had lyued in the dayes of ſo many ſeuerall fathers, and was a high Sacrificer, bearyng Vrim and Thummim, the forme of holſome wordes, Fayth and Loue, within his breſt. When Iſaak ſhoulde heare him teach of Gods loue towardes the worlde, how he woulde geue his onely Sonne for man: he ſhoulde be prepared before he knew his owne caſe, to geue him ſelfe to God, at the commaundement of his owne Father. And well might Sem be faygned to haue two Onyx ſtones on his ſhoulders: the one hauing this engrauement: The ſeede of the woman: the other hauing this, Iehouah Elohe Sem. Theſe poyntes be more precious then any Stone. For afterwardes by theſe the white ſtone, with a name which none knoweth but the receyuer, ſhalbe geuen to ſuch as fight for theſe two Powſyes. When Sem ſhoulde teach Abraham how Chriſt ſhoulde come to his owne, but his owne woulde not receyue him: Iohn. 1. he myght ſee a ſtampe of that in Sem, who being amongſt his owne, was not gloryous but to ſuch as God drewe vnto him, deſpiſed and reiected for ſpeaking of Religion.

Now two thinges yet remayne to be handled: The one a common ſaying of the Iewes: from the Babylonian Talmud, which often afore I haue mentioned. Theother in what ſpeciall meanyng the nation of the Iewes beareth blame for dulnes of hearyng. Both which cleere the cauſe. They ſay, from Elias houſe.Maſſecheth Sanadrin, Cha. Chelek. pa. 97. line, the laſt. 6000. yeres the worlde ſtands. 2000. To • u (or before the Law) 2000. in the Law. 2000. in the dayes of Meſſias: which is by interpretation Chriſt. By • ohu they meane a vacuity of ornament, in the rate of commaundementes,Abraham had the Promyſe in 2083. Ieruſalē was deſtroyed at. 4000. How neare. 6000. the worlde ſhal ende, God only knoweth certaynely: men can but geſſe, by lyke reuolutions. borrowing the terme from Geneſis the firſt Chapter, where the Earth is ſayd to be Tohu, that is, voyde. Now by the Law they meane not that which commonly men woulde thinke, Moſes law. For long after that was geuen: but they meane the commaundement of Circumciſion, or any thing that God commaunded Abraham. The law of Fayth ſtandeth rather in a narration, then in a forme of imperatiue ſpeech: which being tolde but in Adams and Sems tyme, for common and open recorde, they who knew not Chriſt, coulde neuer knowe whom Melchiſedek coulde repreſent: and they who knew the preferment of Sem, woulde ſoone knowe why he ſhoulde be lykened to the ſonne of God. Sacrifices doubtles were commaunded: but no expreſſe worde is written ſo, that men myght be for • ed more to the law of Fayth: which they that knewe not, thought all a Tohu, or emptineſſe, vntyll Abraham, that euen Sem in all his royaltie and office, coulde not ſhewe them an eternall Redeemer. So for the other poynt, of Dulnes in hearyng. The Lord woulde neuer blame the Iewes Nation for ignoraunce in the Prophetes language, open ſayinges,Tau. Reſh. Iod ad Gimel in Arithmetique make. 613. which number of letters they finde. Exo. 20. for the ſpech of the Lord in the Law, and in memory of that haue gathered the Commaū dementes. 613. full blindly enough: omitting the article for Chriſte, holden in their beliefe: and appoynting no law for beliefe in him, which was the ende of the Law. as Therig (that they call the. 613. commaundementes) nor for the tymes, wherein for all knottes they yet haue the trueth, nor for the place whyther Chriſt was to come, nor for the families recorded: who doubtles at that day agreed with S. Matthew and S. Luke: though they woulde neyther commende them, nor keepe a recorde of theyr owne: they neuer durſt reſiſt them. For theſe poyntes whereupon the Scripture to vs ſeemeth ſealed with ſeauen ſeales, for want of dayly readyng, wherein we ſhould be occupied: The Nation moſt cunnyng in theſe poyntes, touchyng the open phraſe, ſhoulde not be blamed: but for the cloſe lyfe ſkattered through all theſe ſayinges, the Scripture blameth for dulneſſe of hearyng touchyng Chriſt, for his perſon and his office. For the whole worlde by loſſe of Millions, dayly finde this a great ſecrete: how God was manifeſted in the fleſhe, was iuſtified in the ſpirite, was ſeene of Angelles, was preached in the world, was beleeued of nations, was taken vp in glory. The Turkes, Iewes, and all other Infidelles, they heare this: but they heare theſe poyntes dully. Though in the two thouſande yeeres of Tohu, no expreſſed ſayinges for Religion,That the words of God, for fayth in Chriſt, ſhoulde be better marked, lytle els for 2000. yeeres is written. to continue are written, but for theſe poyntes, of the Seede that ſhoulde ouercome the Serpent: and of the bleſſed God of Sem. By neglect of the firſt, came impietie in all kindes, and thereupon the Flood. The floutyng of Sems bleſſing buylt Babel, to make a Shem or Name: and that bredde the ſhame of Languages. Before Abraham and Moſes, this was a deepe poynt. And after in expreſſed wordes, it is the ende of the Law. For Moſes Leu. 26. deſcribing perfect recompence of Iuſtice, ſpeaketh of plenty in Corne, VVine, Peace, and ſuch: and of the placyng of Gods Tabernacle amongſt vs: (which poyntes, Amoz. 9. S. Luk. 1. and Apo. 21▪ turne to Chriſt) and neuer enclyneth towards any ſtory in men, for perfourming any ſuch thing: but contrary, in the puniſhmentes for breaking. Moſes foretelleth their ſtory, vntyll they are in Babylon. 70. yeeres, and how they wyll confeſſe their ſinnes, and the ſinnes of their Fathers: and telleth how God will remember his Couenant with Iacob, Iſaak, and Abraham: and that he brought them out of the land of Egypt. This doth Moſes tell. Daniel ſheweth the perfourmance. He when the Captiuitie was ended, confeſſeth his ſinne, and the ſinne of his Fathers, and that euery curſſe written by Moſes had taken effect from the iuſt God: and notwithſtandyng that God would remember how he brought his people from Egypt. Hereupon God doth worke for vs woonderfull thynges. He ſendeth an Angel to Daniel to teach him vnderſtanding: who did ſo, as he him ſelfe recordeth for more certayntie, that we ſhoulde take his wordes in that meanyng as he him ſelfe tooke them, and not be wyſer then Daniel. He calleth the Prophet that gaue God holy prayſe of iuſtice and trueh, Delight it ſelfe, Chamudoth in Hebrew, and telleth that the worde came foorth at the beginnyng of his prayer: (Now he prayed for returne to buylde Ieruſalem) and from the outgoing of that worde, vnto Meſſias the king moſt holy, brynging in Iuſtice eternal, to ende Sacrifice, to ſeale viſion and Prophet. 490. yeeres exactly were pared out: and thereupon Ieruſalem ſhoulde be deſtroyed. This he tolde: but who did looke ſo farre to the ende of the Law?

As Moſes face did ſhyne to ſuch as coulde looke vpon it: ſo doth his doctrine ſhyne to ſuch as purſue the tenour of it. Yet none can come to the ende of it, nor remoue the coueryng from their hart: but ſuch as the Father doth turne and draw vnto the Sonne. After the Lord had long taught, lytle coulde men looke into the perſon of Chriſte. They thaught him to be Iohn Baptiſt, Elias, Ieremy, or one of 〈1 page duplicate〉 〈1 page duplicate〉 the Prophets, but could not know the King Holy of Holy: therein they were ſtyll dull of hearyng. Neyther coulde any of the Scribes and Phariſes aſſembled, tel how Chriſt was both Lord and Sonne of Dauid. Let vs come to the Apoſtles them ſelues, how ſkantly they knewe Chriſte: Peter doth confeſſe, that he was Chriſt the Sonne of the lyuing God: but the thunder of his power agaynſt Satan by his death, that he did not vnderſtande. For when the Lord ſayd: that he ſhoulde be killed, and ryſe agayne the thyrde day, he was not now Symeon Bar Iona: a ryght hearer of Ionas caſe: what ſhoulde be anſwereable to Ionas, lying in the Whales belly there dayes and three nyghtes: but ſayd, Chos ve ſhalom: in our phraſe, God forbid: being a Satan, a ſtumbling blocke, not conceyuing the thynges of God. Let vs conſider how dull we our ſelues are, for the worde Rocke. That worde in the Prophetes diuinity, and in the Apoſtles phraſe, and courſe of the demaunde of Chriſt, importeth God. So the Septugint tranſlate the terme ZVR, that is Rocke, by tearmeDeu. 32, 4. 15. 18. 30. 31. and 2. Sam. 22. 1. Cor. 10. and Pſal. 8. 19. 28. 31. 62. 71. 73. 78. 89. 92. 94. 95. 144. Theos, God. And this ſentence twiſe telleth vs that playnely: there is no Zur, Rocke, but Iehouah. And S. Paul called Chriſt the Rocke: and our Lord ſealeth vp the Diſciples anſwere, how he him ſelfe is the moſt Holy, the Rocke: who wyll performe viſion and Prophet, by whom alwayes came forgeuenes of ſinnes. In this poy • t the ſharpeſt edge wyll ſoone turne aſide. The Romiſes do not onely there turne to Peter the name neuer beſtowed but vpon God, but do the lyke in Gen. 3. ſaying, She (not HE) ſhall bruiſe the head. Though the maſculine gender be paſt all doubt in the Hebrew. Theſe deepe ſayinges they mocked, before the Flood, and at Babels worke. And when Chriſt graunted, that he was the Sonne of God: they made that the occaſion of his death. Moreouer when S. Stephen ſayd, That Ieſus of Nazareth woulde deſtroy that place, and alter the lawes that Moſes gaue: what had he then ſpoken more then Gabriel ſpake, That Chriſt woulde deſtroy Citie and Sanctuarie: and finiſhe Sacrifice & Offering? And where it is in Moſes ſayd, that his lawes ſhould continue Le Olam, continually: It falleth out moſt fitly in this cauſe. For Olam ſignifieth a Iubilee. Now Iubilees continued not beyonde our Lord his death: but the laſt fell out in the ſame yeere, that Holy yere, the acceptable time, when he brought vs into our Reſt. For particuler declaration of that, an other tyme muſt be taken, and for Moſes further meanyng, to be opened. For ye preſent matter touching dulneſſe of hearing, it was ſpoken doubtles of not vnderſtandyng Melchiſedek repreſenting the Some of God: which repreſentation, how woulde that Nation euer haue looked for in a Chanaanite, whereas in Sem graunted by them to figuer Chriſt, and in moſt manifeſt Scriptures, they woulde rather ſtop their cares, then heare that poynt? Thus all that is ſpoken of Melchiſedek, ſhineth in Sems cauſe: and it can not be, that any other then alyue, ſhoulde be thought equall in the kinde. Sem is the honour of Kinges, for antiquity, and iuſtice: ended his dwelling at Salem, whence Religion ſprang to our Fathers: was the worthieſt Sacrificer to his God, was vnborne in the worlde now, vndead in the memory of moſt that ſaw him bleſſe Abraham, undying in deſcription of his age: beſides the maner of ſpech before vſed, to the aſtonyſhment of men. Sem onely coulde tell Abraham and Iſaak, the ſtoryes of Adam, from the mouth of Lamech and his father Methuſelah: onely by the lewes graunt agaynſt the Iewes can be brought, a keeper of the worlde from Tobu, by his owne eares teſtimony, as knowing the law of Fayth before Abraham. Sem onely had before a promyſe, wherein the learned Iewes woulde be dull of hearyng, and was meete to be lykened to the Sonne of God in his caſe then. And neuer was any King more ſtrengthened to a Kingdome by Warriers, then Sem is by argumentes, to be Melchiſedek. This I had to ſpeake of Melchiſedek, ſtyred vp firſt to defence by ſpech of a Learned brother, who taught the ſame, and of ſome was blamed. Afterwardes I wrote in fewe lynes the effect of all this, ſufficient (as I ſuppoſed) to ſtay the vnſtayed: and ſo I founde, that in many it tooke place. One Learned man otherwayes mynded, wrote what he thought good to an other concluſion. His, and myne, I willingly commende to the iudgement of the Godly: that the trueth may take place to common agreement, in buyldyng the kingdome of Iuſtice in Peace.

FINIS.