A treatise of Melchisedek prouing him to be Sem, the father of all the sonnes of Heber, the fyrst king, and all kinges glory: by the generall consent of his owne sonnes, by the continuall iudgement of ages, and by plentifull argumentes of scripture.

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 , from defence of the 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 shal be 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●lchi-sedek : 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 the maister ? Now Melchisedek was a man . That Epiphanius proueth afterwardes . And that , Without father , without mother : is not sayd , as though he had not father and mother : but because they are not in most manifest sort ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) named in the Scripture . How many others haue not their kinred in the 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ 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 wel ‡ ‡ Heb. 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 the defence of Hierax minde , styrred Vp by the 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 lytle § § That 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 , euery ‡ ‡ Rabbi 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 Greeke * * Apocal. 17. Mat. 3. Mar. 12 Luk. 20. Act. 5 copies are not ( as some write ) in those wordes corrupted . Such also are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hope , Ruth . 1. 12. Heb. 3. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to oppresse . Iob. 35. Luk. 3. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pro. 3 , 6. 2. Tim. 2. 15. to settle a ryght , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Psa. 53. Eph 6. 6. And as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for vnreligious , or robbe Altar Act. 17. cannot wel be expounded , but by Demostines from his oration , for Ctesiphon : as Vlpian expoundeth him : and agayne as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 fiue * * Aquilas , 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 Whales . 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 the 1 1 Homer , Plato in Timaeo . Creation , of a 2 2 Hesiod in Pandora . woman full of giftes , that brought sorowe into the worlde , 3 3 Nicander Ther. of disdayning a perpetual youth , and enuying that a fire * * Alexander polyhistor . ( which 4 4 Clem. 1. Strom. is lyght of knowledge ) was hid from them : of olde age , brought in by a Serpentes counsell : and yet 5 5 Ioseph 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 the 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 temporum : The same doubtles had the ancient Hebrewes in their mynde . And this is that sentence , which wayeth so much : Where 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 Prophetae 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 the 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 hundreth 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 liued * * In the former tymes some note● , as it appeareth yet , very badly , and blasphemosly , that Moses omitted an hundred yeres . So at the fyrst they woulde deface all his authoritie . What wyll they say for his later summe , hauing more than 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 hundreth & 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 the 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 hundreth 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 an * * By 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 hundreth & 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 hundreth 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 from 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 shal be 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 from 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 a * * Because 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 , with 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 shal be 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 being ‡ ‡ That 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 , shal be 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 the 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 Heathen * * Hauyng 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 the 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 wil be sure .

And for their obiection that make the superioritie to stand in the blessing , August . in qq . ex vtroque mixtimque 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 whose * * Though 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 most * * As 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 , being * * By 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 ouer ‡ ‡ Tanchumah & 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 the 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 , as * * Odyss. 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 : When 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 & the § § Nedarim . 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 : We 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 shal be 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 with * * In 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 the Apostle meaneth , when he saith of Melchisedek strangely : he is by testimony said 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 the Sacrificer entred into the Heauens . Moreouer in wordes they confesse that Christ should be kilde : and * * Kinchi 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 . I suppose ( 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 , and 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 Nation ‡ ‡ Ver. 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 the very Romistes with their greatest aduersarixs , and 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 be * * So 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 Wine : 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 : Why 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 proprietie 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 at ‡ ‡ 1. Antiquit. 4. yeeres . 2656. Iosephus , hiding his minde for the same ages , folowyng the Greekes : and in * * Reckoning from Adam , Floodde , Promise , Lambe , to the buylding of the Temple : wherin for the Iudges tymes repeating twise ( after the 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 ( whom 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 the 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. C ham 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. C ham 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 of * * A 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 . What 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 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 narration 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 leaue 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 of ‡ ‡ By Sems story Scripture , ( that a political cause must chiefly be § § Policy 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 of ‡ ‡ So 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 fight * * So ●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 : and * * Psalm 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 a * * Moses 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 . Whom 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 the Patriarch : they would sone haue stopped their eares at such a collection , 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 the 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 continued 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 time * * More 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 it ‡ ‡ Iohn 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 , for * * As 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 Supplementum 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 : Also § § In 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 religion doth credite the narration . 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 night * * Theodorite 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 his Apo. 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 sayth * * Booke . 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 Worde 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. W. 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 , whose * * Pro. 10 , 7. name doth rot , and they † † Esa. 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 would * * Yf 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 ioyne § § Without 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 any * * Heb. Ra●●oth , by the high colour holden to be Corall , as I gesse from Orpheus , in couralio . 57. Corall or ‡ ‡ Heb. 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 , shal be 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 . The other 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. Ierusalem 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 Commaundementes . 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 , Wine , 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 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 tearme * * Deu. 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 the 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 .