A treatise of MELCHISEDEK, proving him to be SEM, The father of all the sons of Heber, the first king, and all kings glory: by the general consent of his own sons, by the continual judgement of ages, and by plentiful arguments of scripture. Heb. 7. 4. Now consider how great HE is. Imprinted at London for Gabriel Simson and William White. 1591. OMNE BONUm SUPERNAE To the right Honourable Sir WILLIAM CECIL, of the honourable order of the Garter Knight, Lord Burghley, Lord Treasurer of England: grace and peace from the just king of peace. THe heavenly sayings of Moses (Right Honourable) concerning Melchisedek Gen. 14 and the commandment of considering how great the party is. Heb. 7. can not well take place in our hearts, unless the person be known: that all spoken of him may be taken in due sense. For either we shall climb three steps too high with Melchisedekians, Hierax, or yet Origen, who make him more than a mortal wight: or we shall fall too low, with the common Greeks', who make him either a Chanaanite, or leave him to be an obscure man. But when we find out certainly who the person is, than we may safely examine all that is spoken of him. And in my opinion, that which is written of him, reacheth so far both to the first Adam one way, and to the second Adam an other way, still overshyning Aaron's ceremonies: that an error in this matter will no less fret the web of holy Story, than the work of a Weaver is hurt, when many thriddes in one place are pulled away, which reached through the whole piece. In a matter of this weight, I judged my labours should be well spent, that I might both shake off quite, from all minds which use my pains, that which is to be rejected: and help to settle better the ancient truth. To that end I handle the chief diversity that have been touching Melchisedek: and speak for one opinion more at large: which Hebrews always held, and Latins most commonly: that Sem the father of all the sons of Heber, must needs be the man. Whereas many and great men thought otheryse: but neither the most ancient, nor the most part, nor only of the best: I leave all to the Reader to judge: who, if he be of Learning will either (as I trust) follow the oldest opinion continued still, or without blame give others leave to follow it. In choosing a particular judge, I find your Lordship, meet to give a right censure in difficulties: and I suppose you will delight to hear what antiquity speaketh, and the matter itself in this cause. You shall find this matter much like that, wherein once your L. bestowed long time in speech with me: and many of the very same points (though to an other conclusion) will here offer themselves. As the other, in my mind, were of profit to be known: so by these I trust, the student in Divinity will think himself somewhat helped. And that both may come together, if it be not a trouble to your leisure to remember, it will be a benefit to Scholars for to mark how some Counsellors look into their studies, and teach by sudden demands what points experience of whole kingdoms require to be plainly taught in the world: which the common sort little think of: and for want of judgement rashly despise. Five years ago your L. requested me to repair to the Court, concerning the Greek translation of the Hebrew Prophets presented to you, and concerning perusing of the English: to have more integrity and plainness according to the Hebrew and the Apostles Greek. Then you afforded most willingly three hours speech for matters of chief and general use, and of great hardness: in such sort that I was amazed how you should have either such leisure, to be ready in them, from your political affairs and studies, or so right and profound a judgement for the bones in the body of Scripture, as Divines scant think of, till great errors drive them to consider. Beginning from the Greek, you demanded why the 70. should not be more accounted than the Hebrew, seeing the Apostles follow it: Reason being rendered, that they were to follow it, because Heathen commonly knew no other Bible. You further examined how far they followed, and in each kind tried out the matter. Their strangeness of imitation was, in that they refused not bare faults of Grammar, as often appeareth: to teach us not to fight for words: Secondly, they followed the 70. where they hide their mind, as in Kenan, Gen. 11. and Luk. 3. and in seventy and five souls, for seventy▪ Gen 46. Act. 7. or deal as Paraphrastes or abridgers: which often they do. Thirdly, in some rare use of a word. One example of that offered itself. Heb. 10. which mistaken by translator, putteth all men to a plunge. For it is said: No further offering remaineth for sin, if we after knowledge of the truth sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought not there to be translated willingly: rather of pretended malice, from Exo, 21. 13. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hebrew Zadah, insidiatus, lying in wait, or iazid. 14 wilful, or malicious spiteful. And so the disputation was plain against the jews, wilfully faithless: and no further grief to distress the conscience of any. This was examined as a third kind of the 70. followed. You examined likewise, turning to your Bible the 70. Translations refused: when a chief matter was weakened by the 70. therefore Paul said, for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I raised up, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast been suffered alive: Rom. 9 17. because he would express the Hebrew more plainly. Exod. 9 16. Moreover for heavenly eloquence, how the Apostles departed from the Translation: namely Heb. 1. 3. that your L. diligently tried by Esay. 4. and other places. Neither was the Hebrew left untried with the 70. for a rare text: or in some use an only: Why we say Psalm. 2. Kiss the Son: where the Latin hath after the Greek, Amplectimini eruditionem. The opening of that drew more matter. I answered, that by both Translations it might appear, that the Hebrew word was Bar. Now the Hebrew word Barar (To teach) might by proportion of language have Bar for doctrine: though so in use any where it cometh not: but for a son, it doth in the proverbs. 31. 2. Bar, and Dan. 3. Bar: and in the new Testament Acts. 4. Bar-nabas was expounded, Son of consolation. This text litigious, for the writing amongst the Romistes, for the meaning with jews following the 70. your L. moved to be expounded. For the translator I guessed, that either they feared to translate for Heathen, ungrounded upon the Trinity a distinct saying of one person, The Son, least Heathen should turn it to a wrong meaning: or they marked it not. As in Daniel they knew not how to translate Iccaret● Messiah: Messiah shallbe killed: because they understood not the matter: or they feared to publish it in a plain phrase, and in Greek. Upon mention of Daniel, your L. requested an opening of the whole Book, and examined the particulars: what times or years it contained, what Empires: and how the Image legs, which were to be made dust, before the Stone was made a Mountain, might not be taken for the Romans. For so we should conclude with jews, that Christ is not yet come: as also by the fourth Beast: if we made it the Romans. And for the golden text of daniel's sevens, your L. had read some that I then had not, of great account. It would be too long to run now through all. I could not faster run then through any part of mine own studies, than you pursued in demands for the chief matter. Your shortness in propounding questions, readiness in conceiving a full answer, diligence in trying Scriptures, dexterity in replying upon colour of doubt, quickness in trying what confidence I had in mine assertions: and lastly, singular gentleness of encouraging my studies, with entreaty to repair often to you: these parts do assure me of a judge fit for will and skill. Wherhfore I willingly revive the memory of your lordship's speech: to live through all memory: and to end as I began: to your lordships protection I commit this Treatise, to find entertainment: but so far as truth shall be seen to require. Your lordship's to command: HUGH BROUGHTON. Scapes in printing▪ at which if the Reader stagger, let him read thus. sickerly for sickerles, A two. line 33. Sixtus for Pius at A 4. line 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for from from Vr from Vr. blunter beasts read breasts. For moveth us to faith, meeteth us by faith. F. b. i. the fourth side, line 13. for Ramban read Rambam H i. b. in the margin. read Psal. 48. for 180. D two. a. line 14. F iii. b. read that in a Political. Gen. 11. not. 12. F. iii. the third page, line. 33. A treatise touching the sundry opinions concerning Melchisedek, who he should be: wherein is interlaced a discourse of the old Greek translators, hiding their mind for Gen. 5. and 11. Sundry opinions hath Epiphanius of Melchisedek, Epiphanius, book 2. her. 55 what, or who that person should be. But time hath vanquished part of them, from defence of the learned by writing, though in fantasies of men they be quick. Part, have yet their defenders of sundry sorts until this day. Of such as are vanquished, a short speech may suffice: of the others, more shallbe spoken: to settle one, true. 1 The Melchisedekians framing a deadly heresy, as Epiphanius doth record, The first Opinion. held Melchisedek to be a certain wight dwelling in some place, which none can tell of, being a wight greater than CHRIST. Forsooth they would stablish that opinion from (Psal. 110. 4.) Thou art a Sacrificer for ever, after the order of Melchisedek: as though Christ must therefore be inferior, and needing the order of the other. And of Melcisedek they hold it to be properly spoken, that he is without father, without mother, without kindred: going about to prove that, from the Epistle to the Hebrews. Now from the same words they may be confuted. As David prophesying of the LORD, said, that he should be a Sacrificer after the order of M●lchi-sedek: by the very same Scripture showeth the Apostle, That even Christ should be that Sacrificer, who is Lord in David. Psal 110. and above all to be praised for ever. Rom. 9 Of Melchisedek speaketh the Apostle in the same place, that he likened to the Son of God, continueth a Sacrificer for ever. Now if he be but likened to the son of God, he is not equal to the son of God: For how can the servant be equal to the master? Now Melchisedek was a man. That Epiphanius proveth afterwards. And that, Without father, without mother: is not said, as though he had not father and mother: but because they are not in most manifest sort (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) named in the Scripture. How many others have not their kindred in the most manifest sort, as Daniel, Sidrac, Misac, and Elias? This much for the Melchesedekians, out of the Greek Father Epiphanius: wherein I could wish some to mark how gravely and truly, the learned father expoundeth the words. 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 well that stretch it further: as though the holy Ghost had said, in all the Scripture, a father or mother for him can not be found. So they might as well say, that by all the Scripture it could not be proved, that he had beginning of days, and end of life. Whereas the Apostle expressly teacheth, That it is ordained, that all men once shall die. Now of Melchisedek it is as well ‡ Heb. 7. Gene. 3. affirmed, that he liveth: as that he is without father and mother. But by the Scripture we may gather, that he died: therefore as well, that he had father and mother. Wherefore it is not properly spoken. Let none think, that the spirit of God is controlled, by seeking his name and parentage. job would tell us, that it is not good to defend God's cause with an error, job. 13. 7. (pretending a religion.) Neither is the Figure hereby destroyed. For it is not spoken simply, but in relation. And every ♐ By S. Augustnes leave. wise man will grant, that he had both father and mother. And why should the Figure be more defaced, by a certain father taught us, by sundry arguments, by Moses when he wrote, then by obscure fathers? The Apostle disputeth of Melchisedekes' case, as in Abraham's time he was known, when he was alive, and actually a figure of Christ, not meddling with that certainty, which is evident since Moses wrote a Comment upon that case, showing what man was then alive, at Salem greater than Abraham. And without the story of Sem, I think we shall hardly perform this charge: Heb. 7. Consider how great this man is: or understand this: Heb. 6. Of him we have many things to be spoken, hard to be uttered: because ye are dull of hearing. Follow then the Apostle, and mark his words: and know both the reason of Moses silence, Gen. 14. and his undoubted proper meaning from Gen. 9 Gen. 14. 18. what man he must needs be, who then was king of Salem. It is a froward modesty, which will not search when God biddeth: and the stopping of the ears, is Serpentlike: when God blameth for dullness of hearing. The Apostle (in deed) from the silence of Moses testifieth, that he was a figure of the Messiah. But how large may we expound his silence, to be over his whole law, or in the phrase touching Melchisedek? Doubtless touching the open and present story of Melchisedek. For to whom doth he testify that? but to the Hebrwees: which so hold it unto this day, as the Apostles speech doth handle it: who both consider the Figure representing one more than a man, & also can plainly prove, in historical kind, by Moses from other places, who held Salem then: and who then alive might be holden greater than Abraham: whereby it might well be known, what particular person, both the Apostle meant, and the Hebrews knew to be spoken of. And why then should men draw the matter otherwise then ever the Hebrews would suffer it to be drawn? Sickerles the Apostle would reason, as the jews might understand▪ and never would his argument, which must be plain, bring more entanglementes than all religion had. But the jews should have been more entangled by a doctrine making any then alive greater than Abraham, but such as had the promise of Christ before. Therefore the Apostle would never go about, to thrust an opinion upon them: for one greater than Abraham, but would talk according to their meaning. Let none thereon frame a godlier modesty unto himself, than the whole sway of Hebrews, touching an Hebrew point, will suffer: and the Apostle writing to them: expounded by their continual judgement. Neither let any ever think, that God would forbid searching of the Scripture for a matter of story: as the kindred of a man is: but rather charge us to mark all points, the first and the later: that in all, God's plain constancy of blessing might appear in a man: whom wicked Canaan knew to be glorious, but no more regarded his state, or knew his kindred, birth, or death: then if he had them not at all: Yet might have known, if their Fathers had delivered the memory of noah's blessing from age to age until their time: and had taught them who dwelled at Salem, borne before the world now, 2. Pet. 3, 7. not of their kindred: nor like to end his life in their days, by reason of lusty strength. An higher point Melchisedek resembled, Confer Gen. 9 & 11. & 14. to which the proper* story would bring by degrees: which to know we are bound. The ignorance of that bred the Melchisedekians: The confuting of them, I trust, shall not be needful in this age, but so far as men somewhat touch them, in mistaking the speech: without father, without mother. etc. 2 There sprang another opinion that was somewhat holden of some old Latins, The second opinion. otherwise the best learned: But Epiphanius fathereth it upon Hierax, which taught earnestly that Melchisedek was the holy Ghost, because he was termed to be likened to the Son of God: and applieth these words, Abideth a Sacrificer continually, to that which the Apostle said: Rom.. The spirit maketh intercession with groanings unspeakable. But Hierax hath missed extremely. For the Holy spirit never took flesh: Wherefore he could not be a king of Salem, and a sacrificer of one certain place: For, every (high) Sacrificer is taken from men. Heb. 5. 1. Some pardon must be given to them that held this error, more than to the former: by reason that of two other opinions, which have had some stroke: neither could greatly please the Greeks Until this day, as shall appear by the discourse. Also amongst the Latins S. Augustine was a mighty wrestler for the defence of Hierax mind, stirred Up by the fondness of that one opinion, which Greekes somewhat liked of, ‡ That Melchisedeck was a Cananite by kindred. Epiph. in Here. 55. oecum. upon Heb. 7. either not knowing, or not considering clearly the Chronicle and story fortifying the other. These two opinions agree in one point, that Melchisedek was a king of a small kingdom in Chanaan: Or as one translateth Tremelius, (a little § That he was no farther a Chananite then by place. Chanaanite King:) for as the jews 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 hold this opinion, Melchisedek cannot be any spirit: but one that hath Adam and Noah to his father, and doubtless to his mother Eve namely: and had both beginning of days, and end of life in propriety: and liveth not continually on the earth: nor can abide a Sacrificer for ever, otherwise then by the description of Melchisedek. Gen. 14. Unto which only the Apostle would have us to refer those speeches: seeing the rest of Scriptnre, would teach otherwise of the very man, which we must mark, unless we be dull of hearing: to know who by many degrees, should be greater than Abraham. From this one stock of this king in Chanaan, grow two branches: one beareth up them, who make him to be of chanaan's seed: an other hold they, who say that he is Sem the son of Noe. The first the Greeks' brought in, who held that Sem could not then be alive: The other held the Hebrews. A discourse touching the Greek translation. I Will separate these two from the former, A discourse touching the Septuagint. by a discourse touching the Greek translation: and that the Greeks case and judgement may better be known, I will here interlace a long discourse, to show how Gen. 5. & 11. the Greek translation differeth from the true ground and infallible the Hebrew text: whereof from ezra's age, every ‡ Rabbi Sadaias hath made a Treatise of that: which Elias hath joined to his Hammasoreth letter in the Hebrew was reckoned. I will lay down the usual translation according to the Hebrew, and also that of the Greek, from the Septuaginta: Whose translation, though we have not sincere, but for many sentences, patched of sundry other translations, a sentence being repeated sundry ways, and times, where the Hebrew hath but one saying: yet for the body of the work, it is the Septuagint, as may be gathered. For the new Testament writeth many hundreds of proper names, according to the common Translation which is called the Septuagint: as Are, not Har: Mageddon, not Megiddo: Sadduc in Sadducees, as Sadoc is Sadduc. Ez. 7. and many such: But these examples I bring, to show that the Greek * Apocal. 17. Mat. 3. Mar. 12 Luk. 20. Act. 5 copies are not (as some writ) in those words corrupted. Such also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope, Ruth. 1. 12. Heb. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppress. job. 35. Luk. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pro. 3, 6. 2. Tim. 2. 15. to settle a right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psa. 53. Eph 6. 6. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unreligious, or rob Altar Act. 17. cannot well be expounded, but by Demosthenes from his oration, for Ctesiphon: as Ulpian expoundeth him: and again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. 25. cannot be expounded so well as from the same orator, making a difference thereby between the equal voices in Attens government: and the sole principality of a kingdom, where all passeth by one voice and commander: so many places of several common words, used by the Apostles, and also hundreds of phrases may and must be referred for examination to the Greek translation which we have now: though so much mangled, and differing in sundry copies, that some times it would seem a several work by diversity of copies. And this I dare affirm, that who so is not acquainted with it, understandeth not fully the Greek of the new Testament. That being so, as the common use held, we may hold that the common Greek translation (though in some points compounded of others five * Aquilas, Symmachus, Theodotion: and two without the Author's names. These joined, made Hexaplun: that is a sixfold work: the Hebrews both in Hebrew letters, & also in Greek letters, but Hebrew words made up Octaplun the eyghtfolde work. The translation of Lucian the martyr: & that of Sophronius, though not from the Hebrew, were of good account. Moses of late days is set forth, in a Greek translation: but in Hebrew letters, by a wicked jew: to deface the Greek now used. or six, which Athanasius & Epiphanius reckon, and wholly is an other for the book of Daniel:) yet that for far the greater part, it is the old Septuagint. That also appeareth by the Greeks' citations. Doubtless the Romistes think the Edition of Pius quintus, to come near to the Septuagint. According to that will I translate the 5. and 11. of Genesis, and set it over against the Hebrew, joining some observations, not unprofitable for them that love the truth. Herein you shall see years more than the Sun measured, hastening to the North, and returning to the South. For several hundreds be added to all these men, to Adam, to Seth, to Enosh. to Kenan, to Mahalaeel, to Enoch, to Arphaxad, and to him a new Kenan (a man of Utopia, that never was) with years like the rest: after him to Selah, to Eber, to Peleg, to Regu, to Sarug, to Nahor: to each one of these several hundrethes of years. These days God sought not out: and light did never shine in them. The Stars that brighten the day knew them not, nor the Horizon of the Ocean that beareth up Whales. But as the Egyptian Greekes followed the old Egyptians and Chaldeans, that feigned years: whose days never came in number of months: So for their weakness did the Greek learned Hebrews fayne a thousand years, and many hundreds, that never saw the eyelid of the morning. Great cause they thought offered so to dally, with profane folk that sought for the Hebrews learning and books, only for bravery of a Library, nothing for conscience to the Law of God: and would come with such minds to spy likelihood of error, to catch at: as the men of jericho came unto the house of Rachab, to have caught the spies. Therefore as Rachab used a mockage with her enemies: and said an irony or flout, that they taking her words in propriety, let the Spies escape safe: So the hebrews coveted to do: being requested to turn their Prophets into Greek, by a King whose father, before that time, pretending favour to the jews religion, and coming into their town on the Sabbath quietly, strait way by force did surprise their City. R. Abraham, Ben-david in Kabala. They were in fear lest the son would follow his father's steps, and pick quarrels at their writings: which he would try by Heathen, no whit further esteeming them, then with Heathen they had same likelihood of agreement. They thus fearing harm, seeing no hope of doing good with proper truth, would not cast Pearls before Hogs, nor holy things before Dogs: to tread them under their feet, and to be rent themselves: but altered such points, as most would have stirred Egyptians to contention. The time and Chronicle was the chiefest point, wherein the Heathen would fight against them. For some inkling they had of the 1 Homer, Plato in Timaeo. Creation, of a 2 Hesiod in Pandora. woman full of gifts, that brought sorrow into the world, 3 Nicander Ther. of disdaining a perpetual youth, and envying that a fire * Alexander polyhistor. (which 4 Clem. 1. Strom. is light of knowledge) was hid from them: of old age, brought in by a Serpent's counsel: and yet 5 joseph out of Hesiod: and Diod. Sic ovid. 1. Metam. Herod 2. Euseb 1. praep. reaching to ‡ Manethus, Molus, Estiaeus, Ecataeus, Ellanicus, Acousilaus, Ephorus, Sibylla. a thousand years, whose infancy might endure an hundred years: of living by food of plants, § Berossus Chaldeus, Hieronymus aegiptius▪ Ni colaus Damascenus, Mnaseas. of the deluge: of ♓ Eupolemus. Euseb. 9 prap. the Tower building, of the Sun twice altered in his course, of Moses, of Chanaan subdued. These points, and many such did the heathen somewhat know: but for the times would they chief have bralled. Great is that matter, and greatly to be considered. For that sentence which Tatianus in Eusebius used as one sufficient to overthrow all the Philosopher's learning: and of late for the contemners in our time, M. joseph Scaliger, that rare learned man, prefixed in the entrance to his book de Emendatione temporum: The same doubtless had the ancient Hebrews in their mind. And this is that sentence, which weigheth so much: Where the description of time is not well settled together, there can be no truth of story. Wherein the Egyptians and the Chaldeans were extremely deceived, as may appear by Greek records. Diog Laer. in his Proaem. Mark for these how the Greeks' reckon their times. Laertius writeth of the Egyptians, that Vulcan the son of Nilus was author of Philosophy: of whom continued a succession of Priests and Prophets. In Egypt the learned were called Hiereiss, and Prophetae thence the Septuagint borrowed these two terms to translate Cohenim and Nebyir. Th' Apostles in Greek retain the Septuagint terms, and for Cohenim put Hiereis▪ but never for o●e under the Gospel, that is servant in the word and Sacraments. Wisdom would think their terms the best: but custom will rule. Now from this Vulcan to Alexander the Macedonian were years, eight and forty thousand, eight hundred sixty and three, jump forsooth. They would seem not to miss one year of so great a time: whereas at Alexander's birth, the whole world never had yet serve years three thousand five hundred and eighty: by the Scripture account, conferred with the greatest constancy of the Heathen. And to make their tales somewhat more notable: they join further obscruations, to make all more sure, that in this space there were Eclipses of the Sun three hundred seventy and three: of the Moon, eight hundred thirty and two. The Chaldeans for profession are like the Egyptians, as thinketh Diodorus Siculus. In him they brag for Astrological experience of four hundred and seventy thousand years. Mar. Tullius much agreeth with Diodorus Siculus, who recordeth in his book de Divinat. 2. that they affirm four hundred thousand years to have been spent of them in trial & experiments of observing children's births, with the stars situation, to cast their destiny. With such mates had the Greek learned Hebrews to deal. Their hatred toward Abraham's sons & learning, Moses and Daniel showeth. * Baal Aruch 〈◊〉 lachnai or jannes': who also citeth the Talmud: and Numenius in Euseb. Praep. 9 jews & Heathen kept the memory & name of jannes' & jambres. For such weak heads the Septuagint altered the text: not to be holden so in good truth of the faithful, but done for present necessity of their case. But now I will return to the Text: of the Hebrew the infallible: and the Septuagint: setting one over against the other: and adding some Observations, where I think it needful. The Hebrew original. ADAM lived an hundredth and thirty years, and begat Seth. And the days of Adam after he had begotten Seth, were eight hundredth years. So all the days that Adam lived were nine hundredth and thirty years: and he died. Seth lived an hundredth and five years▪ and begat Enosh: and Seth lived after he had begat Enosh, eight hundredth and seven years. So all the days of Seth were nine hundredth and twelve years: and he died. Enosh lived ninety years, and begat Kenan. And Enosh lived after he begat Kenan, eight hundredth and fifteen years. So all the days of Enosh were nine hundredth & five years: and he died. Kenan lived seventy years and begat Mahalaleel. And Kenan lived after he begat Mahalale●l, eight hundredth and forty years. So all the days of Kenan were nine hundredth and ten years: and he died. Mahalaleel lived sixty and five years and begat jered Also Mahalaletl lived after he begat Iered, eight hundredth and thirty years. So all the days of Mahalaleel were eight hundredth ninety and five years: and he died. Iered lived an hundredth sixty and two years, and begat Henoch. Then Iered lived after he begat Henoch, eight hundredth years. So all the days of Iered were nine hundredth sixty and two years: and he died. Henoch lived sixty & five years, and begat Metheuselah. And Henoch walked with God, after he begat Methuselah three hundredth years. So all the days of Henoch were three hundredth sixty & five years: and God took him away. Methuselah lived an hundredth eighty & seven years, and begat Lamech. And Methuselah lived after he begat Lamech, seven hundredth eighty and two years. So all the days of Methuselah were nine hundredth sixty & nine years: and he died. Lamech lived an hundredth eighty and two years, and begat Noah. And Lamech lived after he begat Noah, five hundredth ninety & five years. So all the days of Lamech were seven hundredth seventy and seven years: and he died. And Noah was five hundredth years old: and Noah begat Sem, Cham, & japheth. And Noah was six hundredth years old when the flood of waters was upon the earth. So Noah entered and his sons, and his wife, and his sons wives, with him into the Ark, because of the waters of the flood. The Greek Translation. Observations. ADAM lived * In the former times some note●, as it appeareth yet, very badly, and blasphemosly, that Moses omitted an hundred years. So at the first they would deface all his authority. What will they say for his later sum, having more than the Greek hath by ●n hundredth years: and yet the whole summ● in most equal: in all saving Lamech. two hundredth and thirty years, and begat Seth. And the days of Adam after he had begotten Seth, were seven hundredth years. So all t●e days that Adam lived, were nine hundredth and thirty years: and he died. Seth lived two hundredth and five years, and begat Enosh. And Seth lived after he had begat Enosh. seven hundredth and seven years. So all the days of Seth were nine hunreth & twelve years: and he died. Enosh lived an hundredth and ninety years, and begat Kenan. And Enosh lived after he bgate Kenan seven hundredth and fifteen years. So all the days of Enosh were nine hundredth and five years: and be died. Kenan lived an hundredth and seventy years, & begat Mahalaleel. And Kenan lived after he begat Mahalaleel, seven hundredth & forty years. So all the days of Kenan were nine hundredth and ten years: and he died. Mahalaleel lived an hundredth sixty and five yeerres, and begat Iered Also Mahalaleel lived after he begat Iered seven hundredth and thirty year. So all the days of Mahalaleel were eight hundredth ninety and five years: and he died. * In him the Greek translation altereth nothing: her in Noah. Iered lived an hundredth sixty and two years, and begat Henoch Then Iered l●ued after he begat Henoch, eight hundredth years. So all the days of Iered were nine hundredth sixty & two years: and he died. Henoch lived on hundredth sixty and five years, and begat Methuselah. And Henoch walked with God, after he begat Methuselah, two hun●reth years. So all t●e days of Henoch were three hundredth sixty and five years: and God took him away. Methuselah lived an hundredth * So he should be a Father twenty years sooner than he was in the Hebrew truth. And of 955. year old at the Flood: wherefore the rest of his age he must be 14. years somewhere. Some would believe that he was with Henoch till the Flood was past, rather than believe the Hebrew text. Aug. Civit. 15. Cham 11. As though all the Jews would, or could corrupt the Hebrew text: cited so much in Commentaries, and found uniform yet. By this impossibility, the Septuagint would have the world to know, that they for a closer purpose would not communicate the truth of the Father's ages with profane Heathen. It is a pitiful thing to see how till this day men are bend to imagine untruths against the Hebrew truth, to disannul the holiness of the word. sixty and seven years, and begat Lamech. And Methuselah lived after he begat Lamech, eight hundredth & two years. So all the days of Methuselah were nine hundredth sixty and nine y. & he died. Lamech lived an hundredth eighty and eight years and begat Noah. And Lamech lived, after he begat Noah, five hundredth sixty & five year. So all the days of Lamech were seven hundredth fifty and three years: and he died. And Noah was five hundredth years old: and Noah begat Sem, Cham, & japheth. And Noah was six hundredth years old, when the flood of waters was upon the earth. So Noah entered and his sons, and his wife, and his sons wives with him into the Ark, because of the waters of the flood. As they dealt with the Fathers of the fift chapter: So dealt they with them that be in the eleventh: and some what more strangely, as touching additions of one man, and of this sentence: And he died. To nine of them Moses for special cause hath omitted it. Mark that point likewise. The Hebrew. GEN. 11. SEM was an hundredth yeeere old, and begat Arphaxad two years after the Flood. And Sem lived after he begat Arphaxad, five hundredth years. And Arphaxad lived five and thirty years, and begat Selah. And Arphaxad lived after he begat Selah four hundredth and three years. And Selah lived thirty years, and begat Eber. So Selab lived after he begat Eber, four hundredth and thirty years. Likewise Eber lived four and thirty years, and begat Peleg. So Eber lived after he begat Peleg, four hundredth and thirty years. And Peleg lived thirty years, and begat Regu. And Peleg lived after he begat Regu. two hundredth and nine years. Also Regu lived two and thirty years, and begat Serug. So Regu lived after he begat Serug, two hundredth and seven years. Moreover Serug lived thirty years, and begat Nahor. And Serug lived after he begat Nahor, two hundredth years. And Nahor lived nine and twenty years, and begat Terah. So Nahor lived after he begat Terah, an hundredth and nineteen years. So Terah lived seventy years, and begat Abram, Nahor, and Haran. So the days of Terah were two hundredth and five years, and Terah died in Charan. The Greek. SEm was an hundredth year old, & begat Arphaxad two years after the Flood. And Sem lived after he begat Arphaxad, five hundredth years: and he died. Moses in the Hebrew omitteth mention of Sems' death, to stay the reader in expectation of some rare dignity of his person: and that men should not think that he died before the blessing was fastened upon Abraham: as in truth he lived after Terah's death, or the promise, seventy & five years, unto the fiftieth year of Isaaks age: by the Hebrew unfallible. And Arphaxad lived an hundredth five and thirty years, and begat Cainan. And Arphaxad lived after he begat Cainan, four hundredth and thirty years: and he died. And Cainan lived an hundredth and thirty years and begat Selah And Cainan lived after he begat Selah, three hundredth & thirty years: and he died. Here the Greeks' interlaced that feigned sentence: And Ca●nan lived. etc. (that never was) and he died. And here a man mayse● that they did but dally with the Heathen, by this feigned name, as in Chap. 10. they make a Ca●inan the sixth son of Sem. And Selah lived an hundredth and thirty year, and begat Eber. So Selah lived after he begat Eber, three hundredth and thirty years: and he died. Likewise Eber lived an * By the Greek account Sem should die in the 105. year of Ebers age. hundredth thirty and four years, and begat Peleg. So Eber lived after he begat Peleg, ‡ Because Eber doubled the ages of the men borne after Babel's building: the Septuagint to hide that, shorten his time much. two hundredth & seventy years: and he died. And Peleg lived an hundredth and thirty years, and begat Regu. And Peleg lived after he begat Regu, two hundredth & ninety y. and he died. Also Regu lived an hundredth thirty and two years, & begat Serug. So Regu lived after he begat Serug two hundredth & seven years: and he died. Moreover Serug lived an hundredth and thirty years, and begat Nahor. And Serug lived after he begat Nahor, two hundredth years: and he died. And Nahor ‡ The Septuagint for 29. give Nachor 179. to surmount Terah's 130. according to his age compared with Abraham's. But Epiphanius copies will differ in this, and many other points, as shall ●●one appear. lived an hundredth seventy and nine years, and begat Terah. So Nahor lived after he begat Terah, an hundredth twenty and five years: and he died. So Terah lived seventy years, and begat Abram, Nahor, and Haran. So the days of Terah were two hundredth and five years, and Terah died in Charan. And thus much touching the alteration made by the Septuagint▪ to which I must add one Narration touching Terah's age of 130. years, when he begat Abram: which inequality with the former, might be a special cause why the Septuagint, did add hundreds to many, lest the strangeness of Terah's case should make Heathen amazed. Thus Moses joineth to Terah's death Abraham's calling, promise, and age, saying▪ And the Lord said unto Abram. Get thee out of thy * Land of dwelling, not of birth. land, and from thy ‡ Nachor and his house. kindred, and from thy § Seeing he is dead. Father's house, unto the ‖ Where Melchisedek dwelleth, to pronounce the blessing received from Noah, upon thee. land that I will show thee. And I will bless them that ¶ Then faithless Nachor went not with him after this speech. bless thee, and curse them that curse thee, and in thee all the families of the earth shall be blessed. And Abram ☽ If Abraham took Lot when he went upon God's commandment, and not Nachor, this must needs be an other speech, then that which removed from from Vr, himself, Terah, and Nachor. went as the Lord commanded him, and was seventy five years old, and Lot went with him, as partaker of the same blessing. Zoar upon Gen. and that appeareth in Ruthes' commendation. Ruth. 2. 3. Where Booz saith: Thou hast forsaken thy father and thy mother, and thy country, and thou art come to a people which thou didst not know before. The Lord will recompense thee: and thy reward shallbe perfect from the Lord. It is manifest by this Text, that after his father's death, God removed his dwelling from Charan, as S. Stephen expoundeth it. And Philo the Greek writer in Abraham's Peregrination expressly noteth that to be the common judgement of the jews of this tyme. This he writeth. It is like that none is ignorant that have read the Laws, how Abraham first removing his dwelling from Chaldea dwelled in Charan. And after that his father died there, he removeth also from it. And in the same work also he saith, that Abraham left Charan, being seventy and five years old. I am persuaded, that of old time the Greeks' were of philo's judgement. Yet of later times two opinions have been much holden: which I cannot allow off. The one, that Abraham should be borne when Terah was seventy years old, as he is first in order: the other, that the Promise upon the former words was given in Vr of Chaldea. The later jews hold both. And also a * Because saint Stephen for Abraham's calling from Vr, used these words. Get thee from thy country, & from thy kinsfolk: which words ate used also Gen. 12. (though after mention of his father's death, which many other, that could not agree with his first calling) many thought that the words Gen. 12. were spoken in Chaldea though he affirm the appearance of the God of glory, and words to that effect, from other the like scriptures, & not from an express testimony. speech of S. Stephens, caused many to hold the later. Bucholcherus sufficiently answereth that. Yet against S Stephen, the former, the jews hold for some rancour, because he saith, that after Terah's death, God removed abraham's to Charan. Nothing but rancour could thrust them into that opinion, against expressed words, and their own knowledge. They knew well enough that the order of their names no more made Abraham elder, than it could make Sem eldest: whom the Septuagint, and most Rabbins hold to be younger than japheth. Moreover, they hold Sarah, who was but ten years younger than Abraham, to be Harans daughter. Genebardus liketh well of this, that Haran at eight years of age should beget her. But the jews rather would think that he understood not their dalliance: then hold that. another reason against the jews is this: that they observe how Moses speaketh of Terah only, in that Chapter that he died: R. Bochai upon Gen. 11. lest men should think that Abraham would leave his Father alive behind him. But he must be left sixty years behind him, if Abraham were borne when Terah was seventy: therefore Moses by their grant would not have men to think so. another reason against them is this: of the present case. If Sem delivered the blessing to Abraham, Abraham did out live him: for it could not be a prophetical work to deliver the inheritance to one that should not survive: and he should out live Abraham many years, if he were borne in Terah's seventith year. But they grant that Sem delivered the blessing to Abraham: for they hold him to be Melchisedek: as witnesseth Aruch in the word jerusalem, and whole troops, whom I elsewhere cited. Therefore Abraham out living Sem, must be borne as Philo casteth his age: whereupon doubtless the translators were most moved to alter the Text for years. Now I will return to my disputation for the other two opinions touching Melchisedek. The Greeks' held, that Melchisedek was a man of Canaan's race: The third opinion. Epiphanius and Oecumerius are plain in that. ‡ Haer. 55. chrysostom upon Ebr. 7. speaketh more circumspectly, that they knew not who he should be, The jews dallying, fain them who were reckoned for Gods in time of Heathen, to be Melchisedeks parents, carrying him above the age of Abraham's tyme. but deemeth not that he might be a Chanaanite. Epiphanius would seem to like somewhat of this opinion, That Melchisedeks father was called Heraclas: a man of that country, dwelling at Salem: and his mother Astaroth. These tales, some belike feigned, somewhat to stay the Melchisedekians folly: But they drove S. Augustine to an other gross error, while they dispute against Samaritans only, as though some jews had thought otherwise. In deed Epiphanius dealing is strange. He being a Christian from Palastina, and a jew, as john bishop of Nicaea recordeth, * In an Homely not yet printed, but to be seen in Emmanuell colldege in Cambridge: with Planudes, who condemneth Purgatory plainly, yet wrote about the year▪ 1100. durst not openly deny the Septuagint: both for the jews vow, that bound their nation under pain of curse, not to alter it: and for heathen Christians, who had conceived a better opinion of it, then of the Hebrew. Yet he disgraceth the 70. much, as touching variety of Copies: and so disputeth, as willing to yield, that Sem must needs he Melchisedek: though he were loath to seem a destroyer of the 70. authority, which jews fables advanced, & Greeks unskilfulness too much embraced. Thus he would seem to confute Sem's defenders, saying. And these shallbe found to be ridiculous. For the Scripture making all sure, hath fortified the truth in all points, having ordered the times and years not in vain. For when Abraham was eighty years old, or ninety, more or less: then Melchisedek met him. Now Terah the father of Abraham begat Abraham being ‡ That he speaketh, but as the phrase at the first would seem to mean, we may know by the like, in the jews manner yet quick in Talmud. sane. Cham 9 pag. 69. where Sarah should so be within eight years of her father's age. seventy years old: so years arise an hundredth and sixty, more or less. And Nachor begat Terah at seventy and nine years old: so arise two hundredth thirty and nine years. Sarug begat Nachor at an hundredth and thirty years of age: so arise years three hundredth sixty and nine. Regu begat Sarug being an hundredth thirty and two years old: so arise years five hundredth and one. Peleg begat Regu at an hundredth and thirty years of age: so arise years six hundredth thirty and one. Eber begat Peleg an hundredth thirty and four years of his life: so arise seven hundredth sixty and five years. Selah begat Eber being in the year an hundredth and thirty of his age: so arise eight hundredth ninety and five years. Arphaxad being an hundredth thirty and five years old begat Selah: Here he is so bold as to leave out Kenan, but in three other places he doth name him: and yet as a cipher, holding still jacob to be the two and twentieth from Adam. so are years one thousand and thirty. Now the foresaid Sem. whom Samaritans fantasies would have to be Melchisedek, begat Arphaxad being an hundredth years old: all maketh years one thousand an hundredth and thirty, unto the time of Abraham when he returned from the slaughter of the kings. But Sem lived not so many years, according to these men's doting fantasy: but being an hundredth year old, he begat Arphaxad two years after the Flood, and lived after that, five hundredth years, and he died: Therefore he living six hundredth years, and dying, how could he reach to one thousand an hundredth and thirty years, that Sem the son of Noah, being ten ages before called of them Melchisedek, should be thought alive after ten ages? * He should seem to be in earnest: but that in the words following, he cometh as near the Hebrew as he durst, well in that age. O great wanderings of men. Now by the account of other Copies, from Sems' age since first he was Sem, unto the foresaid time of Abraham's meeting Melchisedek when he was eighty, or ninety years old, are years six hundredth twenty and nine, more or less: so that in no case can Sem reach to the foresaid time of Abraham, that he should be counted Melchisedek. Therefore on every side, this tale of the Samaritans falleth to nothing. Anon I will try further his meaning: Now thus I have laid down the force of his supposed opinion against: That Sem should be Melchisedek. Tedious to me was this speech, standing upon a false ground: which if it might be received, it would shake the certainty of Scripture: yet needful at this day is the confuting of him. The Hebrew falleth. if 〈…〉 For I have heard Learned men, more than one, object earnestly this aucttoritie of Epiphanius, little considering how thereby the authority of the scripture copies should perish wholly. He, & they, shallbe answered both at once: if they will start to no further scapes than Ep●phanius himself would like off: that is, if they join not with Melchisedekians, and Hierax, in the exposition of the words, without father, without mother. I will grant Epiphanius, that the times make sure the cause: and agree with his dealing, that he could bring no other reason against it, that Sem should be Melchisedek: but from the Greek account of tyme. Yet I must needs tell him: that he (as other native Greeks') hath hindered the truth exceedingly, and wrought great annoyance to Religion, in urging the Greek translation for propriety, where it dallieth: for a ground against the ground: for truth where touching sad meaning, it is further of then any Heathen * Having a written story before them. would or could lightly miss. The Hebrew text hath God's authority, and sad propriety: it standeth sure still, and of the wisest was always holden true. Of it most sensible reasons may be rendered, amongst them whose senses by use are made fit to judge: though it seem strange at the first. Variety hath not been found in the Hebrew text, nor Hebrew commentaries since ezra's time: whereas nothing is more unconstant than the sundry copies of the Greeks', and their citations in the Greek Doctors. Now in the Hebrew text it appeareth that Sem, who lived six hundredth years, was but about five hundredth and thirty, when Abraham met Melchisedek: and therefore Epiphanius hath nothing for his defence. And the more is he to be blamed, in that by some copies he found from Sems' birth to Abraham's wars but six hundredth twenty and nine years: which variety might have hardened him to have sought for the original, in true plainness. I think he might have found in some Greek translations, or commentaries, the letter phi, which standeth for five hundredth, in stead of chi: that he citeth, and would make six hundredth years, and so the Hebrew aye was. But to conclude, all Europe, where Universities have had Hebrew: and all our Bibles in these west parts, (that I have seen) English, Latin, Italian, Spanish, French, Duch. etc. ‡ In work they condemn him, in that they follow the Hebrew. condemn Epiphanius for this point, as going about to shake the Hebrew text, the strongest post of Divine building. In the same blame must they be wrapped, that use for their defence the authority and testimony of his conclusion. And thus much for turning against him, that which he chief leaned upon, in his outward show. Now that Melchisedek is not a Chanaanite, two points are handled therein by S. Augustine. The one, that no Chanaanite could be greater than Abraham: An other, that Abraham could not be the father of many nations, to revive faith decayed, if a Chanaanite held it still: of these two, neither will suffer other to fall: but either willbe sure. And for their objection that make the superiority to stand in the blessing, August. in qq. ex utroque mixtimque c. 109. * that is always doubtless, that the rule of blessing is above them which are blest. But here the worthiness of the person is considered, whereby the blessing from his mouth was regarded. Yea and Abraham himself was a sacrificer, and therein could not be inferior to any Cananite for office. Moreover, what warrant should Abraham have to acknowledge a Chananite, of a nation cursed, his superior? They whose tongues were confounded, also lost religion, by the wrath of God. But the Chananites had several Dialectes, therefore they all had lost religion: neither was the name of the One true God, known to them. In deed Eusebius recordeth. 1. Praep, their religion, as somewhat sounding towards a voice of good, but in truth bad to themselves. For, whereas God is called in Sems' house, ●l. Elion, the Chananites had several Gods, one called El: an other called Elion: as often hearing somewhat of Melchisedek, who was sacrificer to God, known by the terms El, and Elion. But they not holding the truth, and being rather scattered from the face of the presence of God, went on each one after their own gods: wherefore I can not see how against a general rule, one of a cursed Nation and strange language in the life of Sem, should excel Abraham and Sem. And thus much for the third opinion: wherein also I was constrained, beside the natural method to answer the objections against the fourth. Now the fourth is that of the Hebrews, which hold it doubtless (the learned of them, Cham 49. who cast Sem to be yet then alive) that Melchisedek can be no other but Sem. For the better satisfying of all, I will name here some of the chief Authors, with their testimonies. Syracides saith, that Seth and ‡ Accordingly Talmud in Such●, pag. 52. b bringeth the Sacrificer of justice. Gen. 14 in catalogue with Adam, Seth, Christ, Elias. etc. and there Massoreth Hashem, handleth it, namely of Sem, who was Carpender of the Ark with Noah: whereby we may gather that the old opinion continued still. Sem were most glorious amongst men. For Set●, it is manifest, in that all men are. Num. 24. called the sons of Seth: But for Sem, I see not how he should be manifest in such glory, but in the person of Melchisedek. And unless he were a Prophet, I see not how he should excel: nor yet how he may be counted a Prophet, but in the blessing of Abraham. So Seder Olam Rabath Cham 21. reckoning Sem in the catalogue of old Prophets, used Melchisedeks story for a proof. Such Hebrews as I have, that handle that case, record not only their own judgement, but also the judgement of others agreeing thereunto, that Sem was thought to be Melchisedek. R. Bochai is peremptory in that. Fol. 23. col. 2. line. 42. and there in a kind of Rabbinical descanting upon the phrase, showeth how Abraham was named by him * So S. Paul calling Abraham heir of the world. Rom. 4. should take his speech from his country Doctors, as are th'other speeches touching Melchisedek. heir of the world, from the attributes spoken of God: in the words, Blessed be Abraham to El. Elion, (the Mighty, the High) possessor of heaven and earth. There also he handleth Thamar's case, that sentence was given by judah upon her to be brent: because she was (so they the Rabbins talk) Melchisedeks or Sem's daughter: and burning was the punishment of the sacrificers daughters, in such faults. Marten Luther in sadness confuteth that: reckoning how long before, Melchisedek was dead, and showing that the time will not agree. As I think, they nourished that tale, to teach their babes to weigh Melchisedekes case: and no further thought that Sem should be her father in deed. For we should not soon imagine them to be senseless, from whose * Though all our Rabbins be later than the Apostles: yet seeing they only of foreign writers have some hundrth of speeches used in the new Testament, we may well conclude that the old Hebrews before used them: whom the Apostles followed. kind of study & learning, the new Testament bringeth many speeches, in them yet to be found commonly, and in no other writers: though touching their fables, we have a warning. Salomoh jarchi handleth the cause of this blessing, whose words be these, upon Melchisedek: Gen. 14. He in Midras Hagadah is Sem the son of Noah: and he brought forth bread and wine, as unto men weary in battle: and he showed the other, that his heart was not stirred against him, for killing his Children: For Cedarlaomers' people of Elam, must needs be of Sem. This jarchi and Epiphanius in Ancorato, are of one judgement: that many of Sems' posterity (such as had not their tongues altered) kept about jerusalem: though in time chanaan's families wearied them out. For that I will not strive, as Ramban doth against jarchi: but both he (citing the Fathers) and I also, will grant that Sem met Abraham. I omit their short speeches in this point, that only cite other men's judgements: as David Kinchi upon Psal. 110. Rabbi Nathan in the record of the Fathers. Aben Ezra upon Gen. 14. and Baal Hatturim, in his nootes of memory from the letters of Melec Salem, whereby S. and M. in the words turned, make Sem. Though such toying can be no proof in sound argument, yet it argueth that to have been always the common opinion: otherwise that dallying should never have been admitted, whereas yet most * As that Michael (who is Christ) is the Angel that should go before Moses, in whom was the name (that is) the nature of God. Exod. 23. 22. whom S. jarchi calleth Shaddai, God Almighty. weighty things are found in that work, from the letters in appearance: but in truth from the matter strong and clear of antiquity, and for memory wittily contrived, to some note upon the letters, for better preservation also of the Text. Ralbag confirmeth the Rabbins consent, by the great matters which are in Melchisedek, and must also be in Sem. Midras, Psal. 76. maketh a lively discourse upon the name Salem: which the very same is in Bereshith Rabba●; also in Sepher Aruch: The name of that place was jehovah jireh. Abraham called it jireh: Sem called it Salem, as hence appeareth, Melchisedek king of Salem, the holy blessed God said: If I call it jireh, Sem a just man will be grieved: if I call it (still but) Salem, Abraham a just man will be grieved: for his monument forgotten. Behold, I call it as they both call it, jerusalem: jireh Salem: That is, The sight or reverence, or religion of peace. I would jerusalem had as sadly looked to those things, 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 japheth's sons should learn to dwell in the tabernacle of God. Esai. 2. But from Zion came forth the Law, Mich. 4. and the word of the Lord from jerusalem: Acts. 1● whereby God had his Tabernacle amongst us of japheth's house: therefore Zion and Salem was the place of Sems dwelling. Thus reasoneth Midras: that being so, doubtless Salem and Sem were despised by the builders of Babel, whereupon many tongues sprang: and contrariwise, by cloven tongues understood at Salem, that jerusalem was founded, in which japheth and Sem might both dwell together. The jews at Worms, being * By myself 1590. demanded, When they thought japheth and Sem joined? said, at the overthrow which they gave to Babel, and joined pains to build jerusalem. And in deed, it is somewhat that they say: but a small deal to the whole meaning. Then Darius, of Madai and japheth: and Cyrus, of Elam and Sem, both pulled down Babel, and set up jerusalem. But the fullness of their dwelling is in that jerusalem, named Heb. 10 Apo. 3. & 21. Now that we cast no stumbling block before those blind, we should furnish ourselves to agree skilfully with them for the writ, and take heed lest we urge the Apostle as a new teacher of an old story: in which kind Apostles would not be convicted, disputing with their enemies, to teach that which Moses and the Prophets taught not. I will pass over ‡ Tanchumah & Elias follow R. Sal. jarchies words. Tanchuma, Elias, Abrabaneel, * juchasim, pag. 5. & pag. 134. b. where the Rabbins say, that he built jerusalem. Zakuto, to hasten to those Hebrews, which by type mystery or calling of the matter to an high understanding, deal in Melchisedek as doth the Apostle, considering how CHRIST in him is represented: that thereby the Apostles words may less amaze us, when we see that the jews of themselves bring Melchisedek, to represent the eternal name of God: and distinctly the Messiah: against their present religion, at this day. Let us mark R. simeon been jochai a Rabbin, of which a man may speak, as * Odyss. Delta. vers. 230. Homer speaketh of Egypt: that therein been receipt many good and many evil. I am to regard him as a recorder, and not a judge: as citing other men's words, and of small authority for his own. He is thought of Genebrard, to be a very old writer: as of Galatinus: and I find R. simeon Ben jochi, cited in Talmud Sanadrin. pag 70. b. But doubtless many rare things for a Rabbin he hath yielded to many Christians, very agreeable to the Apostles doctrine. Thus he saith: Melchisedek king of Salem, Salem properly: When is he king of Salem? In the day of reconciliation, when all faces are made lightened. What can be better spoken, or more fitly for the party resembled by Melchisedek? For when our Lord jesus ware the crown of Thorns, than the daughters of jerusalem were to behold the true Solomon, and king of Salem: even in that day, when the most Holy was killed, not for himself, but to make expiation, or reconciliation for sin: Therefore the Angel doth use Daniel 9 the verb capper, for to answer Moses word cippur: expiation, and reconciliation. The same Rabbin Col. 83. speaketh, that the spirit of God. Gen. 1, 2. is the spirit of the Messiah, who is also Shiloh: ‡ Zoar upon Shiloh. Gen. 49 in which name is * The adversaries confession, for the matter in controversy. jah, the Eternal. And there he speaketh of the Serpent desirous to shed blood: so that Christ should be killed, and many of Israel with him. This may well be admitted in the Cabalist, who yet properly held Melchisedek to be Sem, as S. jarchi & the § Nedarim. cha. 3. pag. 32. b. Talmud doth. This old Cabalist should be the more esteemed, for that out of him many cite from these words, jehovah, our God, jehovah: In Zoar I can not find that sentence: Sebast. Lepusculus citeth not Zoar, but Vezoar for it. the persons of Father, Son, and holy Ghost: Yet I may for his skill speak as of one, that of late wrote a Book unperfect and unpermitted, and forbid to be printed: of the lives of the Fathers: A discourse framed by a rude Serving man, who had scraped notes from sundry men: and stained all, either with arguments unapt, or with blasphemous errors: He citing Zoar, (a book whereof he can not read one word) caused his book to be fathered upon such as would loathe it: and by such means many were dispersed, and the simple much entangled. The same is the case of these Rabbins: who have much from old writers, agreeable to the Apostles doctrine: but stained with dogged blasphemies: notwithstanding their readiness in the text, and records in pieces of ancient truth must be regarded. And who so dealeth with them, and is found erroneous in story, as they who would make the rare type of Melchisedek to be of a nation cursed: he shall give them great occasion to disdain the truth: as was given to Hierax and S. Augustine, to run to a speculation unprofitable. I may well join R. Menachem to the author of Zoar: for his words Menachem most commonly followeth. Thus he writeth upon Sedek, part of the name, and signifieth justice: The meaning is, that the term Sedek hath a close betokening of S●cinah: that is, the Divine nature. More plain is Rabbi Isaac been Arama upon Genesis: whose words Sebastianus Munster, & Augustinus Nebiensis use upon Psal. 110. where Melchisedek is a figure of Christ. Thus he writeth: We have not found any man, not any Prophet, whose nativity was prophesied before nativity of father or mother, but only that of Messiah, our justice: to that, this is spoken: And before the womb, before the morning hadst thou the dew of thy birth, before the womb of thy mother was created, thy birth was prophesied: And a close signification to the same matter is this: (Before the morning, his name was Son.) The meaning is, That before the Sun was created, subsisting and firm was the name of our Christ, and he sat on the right hand of God. And according to this, spoken is that: Sat on my right hand: and again: The throne shallbe established with mercy, and he shall sit upon it in truth. This much doth this Rabbin confess. Mark R. Moses Hadarsan upon Gen. 14. And Melchisedek king of Salem▪ He was Sem the son of Noah. another exposition. Melchisedek. etc. as it is written, The Lord swore, and will not repent: Thou art a Sacrificer for ever, after the order of Melchisedek king of Salem: And who is he? This is the just king: and the saviour Christ the King: as it is said: Behold thy King, a saviour also, that shall come to the just. This noteth Galatinus from Hebrews: Rabbi Phinees the son of jair said: Melchisedek, that is, Christ the king. Now he is termed Melchi, that is king: because he is king of the whole world: and Sedek, that is justice, because he shall send his justice and his grace upon the whole world: as it is said. Psal. 83. Truth shall bud from the earth, and justice shall be seen from heaven. King of Salem: that is of the high jerusalem. Consider now, whether the Apostle doth not speak to the same effect, stirring them up which are dull of hearing, to weigh many things from Melchisedek unto Christ: many and hard to be made plain: things fit for men which have their senses confirmed by use. This Malchisedek king of Salem, the Sacrificer of the mighty most high, who met Abraham as he returned from the slaughter of the kings, and blessed him, to whom also Abraham gave tithe of all things: who first is by interpretation, king of righteousness: after that he is also king of Salem, that is, king of peace: without father, without mother, without kindred: having neither beginning of days nor end of life, but lykoned to the son of God, continueth a Sacrificer for ever. Consider how great he is unto whom, even the Patriarch Abrabam gave the tithe of the spoils: without all gainsaying, The lesser is blessed of the greater. Who can not see this spoken fit for the opinion of the Hebrews, which hath continued unto this day: as may appear by their words, whom I brought forth to speak. A little more from them, touching the heavenly jerusalem, or Salem: much as the Apostles do speak of it. Thus writeth Aben Ezra, upon Cant. 1. in Praes. Know that in this speech, O Daughters of jerusalem, many have staggered (seeing the synagogue of Israel speaketh it) what that, O Daughter of jerusalem should mean. Some say there be two: one in Heaven, an other on the Earth beneath it, answerable unto it. And Midras Psal. 180. he saith, that it shall have one hundredth forty and four Gates, for the twelve Tribes: using a phrase like that in Apo. 7. where one hundredth forty and four thousand, are sealed: And Apo. 14 One hundredth forty and four thousand, are on Mount Zion. Aben Ez. affirmeth, that salomon's name in the end of the Song signifieth Christ. And jarchi upon the same Book, saith: that the families of the Gentiles, are called the Daughters of jerusalem. Then by the best of their words the families of the Gentiles under Christ, make that heavenly jerusalem. Midras upon Psal. 122. where jerusalem is exceedingly praised, expressedly nameth The high jerusalem, and the low. But most plentifully in that is Zoar, of the former R. simeon Ben jochaj, who living with * In S. Paul's tyme. So by Zachuto in Sepher ●uchasim I find his times to be: that antiquity is elder than the great Talmud. R. Akiba esquire to Bar Chosha the pseudo Christ, though he missed to hold the true Christ: yet he is plentiful of good phrases, such as the Apostles have, and speaketh better than he knew in the Apostles kind. Consider an other point what the Apostle meaneth, when he saith of Melchisedek strangely: he is by testimony said to live still. Although Learned men expound it so, that the not mentioning of his death, is the testimony of his living still, I dare not therein follow them, to call silence a testimony: neither can I think that the Apostle writing to men, professing deep skill in learning, and scant his favourers, would use any word that might not abide trial of the adversaries. Now I hold that the Hebrew words, WE HV COHEN, that is, And he the same still was sacrificer, are urged even after Ben jochais manner, who was alive when that the Apostles wrote, and amongst that nation. So in Zoar he the rabbin expoundeth: AND HE shall bruise the Serpent's head, to import the nature everliving. So properly Psal 102. The word HV, importeth GOD, who still is the same: though the heavens change. Whose years fail not, though the heavens wax old as doth a garment. In that sort had I rather expound the Apostle, by the Hebrew manner, then draw him to be a coiner of new phrases. Whereas the new Testament in 4640. words, and some more, hath not scant any word or phrase but usual in that age: specially it regarded the jews manner of speeches, and in every book floweth with such: which when we neglect, we wander. Now for the Sacrificer in Heaven, whom Aaron on the earth resembled. The godly in that age made the speech so usual, that the wicked grant Michael (who is Christ the eternal Angel of the covenant) to be Sacrificer in the Heavens. So R. simeon etteth from Exodus, Thou shalt make all Page. 19 col. 75. And again upon Num. 6. Hebr. 8. things according to the form showed on the Mountain, to teach men of a Sacrificer in Heaven: who is Michael. Which very same text the Apostle citeth, disputing of the Sacrificer entered into the Heavens. Moreover in words they confess that Christ should be killed: and * Kinchi and S. jarchi upon Zach. 12. 10. Christ (supposed) the son of joseph, though presently they start aside and wrangle, the later of them, that there should be two Christ's: one of joseph Rachel's son, who should be killed: But their words may be cited as reason and art showeth, they were to understand their first authors. Themselves confess Christ, that was killed, to speak as jehovah. Zach. 12. And they have no whit of glance, to their other way in Scripture: For it is expressedly told by Gabriel, of the most holy Christ, the governor or King, that he should be killed, and cease Sacrifices: who is Michael, Dan 10. 13. 21. and 12, 1. Apo. 12, 7 and jud. 9 who doth the work of jehovah, that buried Moses. Deut. 34. and speaketh the words of jehovah: The Lord rebuke thee Satan. Now as S. Jude and S. john do follow their kind of phrase and manner, here and in other places: So I assure myself, that the Apostle doth, in the description of Melchisedek. The testimony of josephus touching Christ, a just and holy man, or rather more than a man, who taught the people truly, is cited by Eusebius. So to good purpose in Mid. Psal. 10. one R. jochanan, who might well be of the Apostles age: for one of that name was scholar to Hillel, of Gamaliels' time, he speaketh thus: Three years and a half was the Majesty standing upon mount Olivet, and preaching: Seek the Lord, while he may be found: but they regarded not. And that Christ was holden the son of God (by the old Rabbins) it is manifest in Cayphas, speaking of God, Math. 26. 63. in their term Baruc HV, The blessed: saying, I adjure thee by God, tell me whether thou be Christ the son of the blessed (GOD). And of later times, Aben Ezra saith upon Psal. 2. Kiss the Son: that Christ is that son. Now if the man is cursed, that maketh flesh his arm: and yet happy is he that trusteth in that Son: that son must needs be not a bare man, but also God, after the spirit of sanctification: seeing they are not cursed, but happy, that trust in him. Wherefore seeing the jews speak the same things that the Apostles do, reason would that the Apostles speech like theirs, and to them, and differing from all others, should be expounded according to their dialect and peculiarity of speech. Esay reporteth this of them, that their eyes be opened, but they will not mark for to see. And our Lord told them, that if they were blind, they had no (such great) sin: but now their sin abideth, seeing after so great knowledge of the truth, they fall quite away, again crucifiing Christ, and profaning the holy blood of the Covenant. But as touching their sayings, Heb. 7. &. 10. fight for us against themselves. I think them profitable, For want of skill in the Rabbins, they are followed by ourselves beside truth in sundry points. when they are cited with skill, what they do mean, or aught to mean: otherwise they will trouble much, men little acquainted with them. And thus much for the judgement of the Hebrews touching Melchisedek. Next them, let us behold the Latins what they taught: and after that, we will examine Epiphanius better, and conclude by examining the text of Moses by itself. And first S. jerom must come forth from his Epistle to Euagrius: who knowing how he was sure to be blamed of captious people (as he telleth) what soever he said. yet proceedeth courageously. He might mean S. Augustine. And first taunteth a writer, that affirmed Melchisedek to be the holy Ghost. Next Origen. and Didymus, coming much in the same kind: who by the same reasons make him an Angel. This opinion I passed over: for that with the other it should also fall, and needed not new arguments. Thence he toucheth Hippolytus, Eusebius Caesariensis, and Eusebius Emisenus, Apollinarius, and Eustathius: which thought him to be a Canaanite. Lastly, he bringeth the Hebrews, saying, thus to Euagrius: Because you gently demand, and all that I have learned, should be commended to faithful ears: I will lay down also the Hebrews opinion: and that no curiosity be wanting, the very Hebrew words will I hereto join: 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 forth bread and wine: and he was Sacrificer to the high God: and he blessed him, and said: Blessed be Abraham, to the high God, which hath made heaven and earth: and blessed be the high God, which hath delivered thine enemies into thine hands: and he gave him tenth of all. Also they teach, that he is Sem the son of Noah, and was aged when Abraham was borne 390. years: which thus are reckoned. Sem, the second year after the Flood, when he was an hundredth years old, begat Arphaxad: after whose birth he lived five hundredth years, that is altogether six hundredth years. Arphaxad being thirty five begat Salem, who himself at thirty procreated Heber: who, as we read, at thirty four years begat Phaleg. Again Phaleg when thirty years were come begat Rehu, who at thirty and two since his birth is father to Serug: of whom when he came to thirty years Nachor is borne: who being twenty and nine begat Tbare, of whom we read that he being seventy, begat Abraham, and Nachor, and Haran: Now Abraham died being an hundredth seventy and five years old. The sum being cast, Sem is found to outlive Abraham his nephew in the tenth degree thirty and five years. And soon after. Also they teach, that it is no marvel that Melchisedek went to meet Abraham, and brought forth for his repast bread and wine, and blessed him: seeing he owed this a duty to his grand Child. (And again.) This have I learned of the best learned, of this opinion: who are so far from thinking Melchisedek to be an Angel, or the holy Ghost, that they ascribe the most certain name of a man. And in good sooth it is foolish, that, upon a speech in type, one should concerning Christ's sacrificehood, not having end, how he being king and Sacrificer, giveth us both, to become a kindred Regal and Levitical: and being as the Corner stone, joineth both walls: and of two flocks, being a good Shepherd, maketh one flock: this should so be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fit answereablenes as to take away the truth of the story: and say, that he was no king, but an Angel showed in a man's Image: whereas the Hebrews so vehemently endeavour, to show openly that Melchisedek was Sem the son of Noah. Thus the fadde Father, loath to strive with the Greek, showeth what he best liked under the jews authority: which Epiphanius in Greeks' to Greeks' durst not so well do. In the times of blindness, When Satan was loosed. Apo. 20. yet in this tory men were not blind. For Gulielmus Tyrius when Satan was loosed, made Bishop of jerusalem, wrote, that Sem, called Melchisedek, there dwelled. Also many others of Romistes are content to follow Jerome, as Petrus Somestor in Scholastica historia, Aquinas, Lyra, johannes benedictus upon Gen. 14. Cassaneus, Nauclerus, and whole troops of others. And even to this day Romistes hold that most commonly. Genebrardus having therein the help of Hebricians, and considering many circumstances, by truth herein, somewhat beautifieth his Chronicle, otherwise pestered with lies: and often returneth to the same assertion, as minding to disgraee some that there in seem to stagger or strive: yet good Melanthon before him, was no less sensibly and certainly persuaded herein. Also john Lucidus was plentiful in this matter in his Chronicle: * In john Luridus. Isidorus likewise, who maketh Salem built by Melchisedek, treadeth in the same steps with the Hebrews. But Romistes, I need not to name many: for the simple of that sect, Genebrardus himself is of two great credit with them. Men of better religion, and more of Ieromes divinity, are fit for the catalogue of his followers. The three fold thread of Carion Melanthon, and Peucerus, will not soon be broken. melanthon's words bring a great light to Moses. narration. I suppose (Noah) came from Armenia, into the old Country: that is, the places near Damascus, where he had jyved before, and where he knew that the first Fathers were made. For it is certain, that Sem the son of Noah, lived again in that Region, seeing that he was king of Salem, which was afterwards called jerusalem. 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 Sem's sons, so long as they kept the true doctrine. Doubtless Sem kept the light of doctrine: But whereas his posterity were in Babylon, there by a little and little true doctrine was extinguished, and wicked religion received and established. Therefore God brought Abraham from Babylon to Sem, the father of his ancestors, to join again a notable company of the Church, soon after the death of Noah. Now when Abraham with his cozen came to Sem, what a goodly College had Sem? who had seen the Flood, and such descent of posterity. Let us consider the sweet company of Sem, Abrabam, and their * Arphaxad, Selah, Heber, Lot, & Isaak. kinsmen: when Sem saw the eight of his Nephews in descent, called to the society of the Church, and the promise of the Messiah renewed: for whom, death being destroyed, eternal life should be restored. These good meditations, good Melanthon yieldeth. Victorinus Strigellius in his notes upon Genesis. 14. and upon melanthon's Chronicle, is no less plentiful to the same effect. And Chytreus a long student in story, yet alive, but very aged, and a reverencer of Melanthon, deserveth that reverence, to have his words set down: and first for the name what it meaneth. SEM, a name, in whose posterity the name of God should always remain, until that name which is above every name, should come down from heaven: and in Sems' posterity take flesh. And Melchisedek it is a noun appellative, the epithet of Sem the son of Noab which dwelled in the city Salem, which was called afterwards jerusalem, and was distant five miles from Hebron, where Abrabam dwelled. Therefore those firstlyghtes of the Church might, often meet, and confer of great matters, and teach and strengthen their hearers. Seln●●●rus, an other Witenberge man shall conclude my Latin testimonies: who for his reverence to Melanthone opinion touching the Sacrament, shall not for the oversight of his own judgement therein, be neglected for his great pains and large comment upon Genesis.. Take his words. Melchisedek signifieth a king of justice. And it is the usual iudgemt of the godly Doctors of the Church, that this Melchisedek was Sem the son of Noah, The common judgement. who was the greatest Patriarch of that time: for he lived before the Flood ninety eight years, and outlived Abraham * The error of 60. years. In that error many be, which mistake Genesis. 11, 27. which place of late, Codoman● Witenb. man, & many more, have rightly expounded by vers. 32. and chap. 12, 5. thirty & six years, and was a keeper of true doctrine, & saw great calamities, change of Tongues, a new Empire, Idols of Babylon, horrible lust, the destruction of Sodom. The name Melchisedek he had by his office, which he bore: because he alone (though poor in respect of other kings, specially his neighbours) was a just king, looking to his Churches and calling, and governing them well. And also, because he bore the type of the Eternal king, I mean Christ. Now that the simple may know that our Nation ‡ Ver. 1. aeneid. beareth no blunter beasts than others, nor the Sun driveth his Chariot so far from England: I will lay down their testimonies of our country, who never thought that the Apostles would forbid to search a Story: nor think that a greater than Abraham could be out of the right line of the Fathers. Thus saith an old Chronicle. Sem the son of Noah other why le is called Melchisedek, the which first after the Flood made the city of Salem: and now it is called jerusalem. another old English Chronicle specially deserveth account: his letters speak thus. Me readeth, that Abraham give first tithings: but Abel gave rather the first that God sent him of all manner kind. The Hebrews tell, that this Melchisedek was Sem. Noah's son, & telleth, that he lived unto * So Terah at 130. years begetteth Abraham, if Sem saw not lacob. Ysac. Those Hebrews agree with S. Stephen and Philo: And they who differ from them about Abraham's birth time, to make Sem see jacob, greatly entangle the narration. Wherefore this old Chronicle of our country, should not be disdained, for some lies: but embraced in some worthiness. Master Bale deserveth well, for his true detecting of the Pope's antichristianity. If we follow him therein, we should not think him worse advised, where the very Romistes with their greatest adversarixes, and our best learned, agree with him. In his Preface of the english Votaries: Melchisedek a just and a peaceable king, is Noah's son: As many read his works, and that to very good use: so they should take all before them, and hold that, not the weakest where he hath most consent with him. join to him Lanquets Chronicle: wherein also the judgement of the reverent father Thomas Cooper B. of Winchester, is to be * So it may be guessed by that to Lanquet he p'utteth additions. weighed. This is Lanquets voice. Pag. 5. b. Sem the Prince of Asia, called also Melchisedeck, a just and peaceable king, and Priest of Almighty God, from whom Christ lynially descended, possessed all Asia with his children. And again, Pag. 11. a. openeth the Apostles meaning, saying. Abraham received with blessing of Melchisedek king of Salem, and high Priest of Almighty God (called also Sem the son of Noah) Bread and Wine: to whom Abraham gave the tenth of his prey. The Apostle saith, that this Melchisedek was without Genealogy, That in this Parenthesis is put for exposition of Lanquets meaning. because his progeny (under the name Melchisedek) is not rehearsed in the Scripture. Some I pass over for brcuitte sake: but here I will not omit the speech of a learned man, a friend of mine, M. D. Peny, a D. of Physic, a man of great judgement, and gifts in Divinity: who now is with the Lord, and reweth from his labours. Of him I take occasion to speak, partly to leave some token behind of our Christian friendship, and agreement in Scripture: partly to show his experience how the teaching of this matter obscurely, caused some to blame the most part. He told of a Gentewoman that said thus to him: Why do the Preachers now teach, that Melchisedek had neither father nor mother? Of old time they taught otherwise: for I have seen an English book, found in Dover Castle. 400. years old, that affirmeth Melchisedek to be Sem the son of Noah. He marked offence given to the Matron in the chiefest story of our lords Grandfathers after the flesh: in that the phrases for a type & figure, taken from the description of Melchisedek are not clearly distinguished, from that which in story from other Scriptures must be gathered. To her he gave a right erposition, in what sense the Preachers, of his judgement so spoke: and how by the type, they did not overthrow the truth of the story: but in proper speech held him to be Sem. With the learned Doctor, I will join their commendation, who in Tables joined to the Bible, or explaining the names used in Scripture in the word Melchisedek, show the simplest, that he is commonly thought to be Sem: that they should not mistake the Apostles words. Thus for the weakness of our simple souls, I cite our Countrymen: against Iewes▪ I bring Rabbins: to Antiquaries in Latin fathers, I bring Jerome: by Romistes, I persuade Remistes: by Melanthon and Luther, with others of their opinion, I deal for the best religious. For the Greeks', I must take some more pains, who to this day mistaking their Translations meaning, make less account of the constant Hebrew truth, holden certain of all other sides: but that a few leave all Learning to follow them. For them now will I return to the Grecians, that such as followed Epiphanius, may be known to have miss of his meaning. First I will prove, that Epiphanius did but dally, being content to shake off Melchisedekians, Epiphanius hiding his judgement. and Hierax. etc. Secondly, I will show great reasons that moved Epiphanius to dispute against his meaning: but so, that one skilful in the cause, might understand what he would have to stade. For the first, thus I reason: If Epiphanius leaneth in appearance upon that which custom held, and he knew to be most untrue, he followed custom, and would not simply be thought of that judgement: but he is evident in sundry places to follow for custom, that which was not true: therefore he might also here be expounded to mean no otherwise, then as a bearer with custom, against propriety of truth. One place proving this kind of dealing, and dallying, he hath. Page. 8. where from Adam to the flood, he counteth years. 2226. following the Greek translation: whereas he knew the Hebrew to have less, even. 1656. and knew also that the Hebrew was most true, and never blamed. For being so cunning in Hebrew affairs, as his works show, he could not be ignorant of the Massorites miraculous diligence, for preservation of every letter in the Prophets, how many they were in all: which was the middle letter of all Moses: which words were written with other Characters than their fellows: What words had pricks over their heads, and such other things, which being handled in Zoar, and some by S. § Zoar & S. Jerome upon Gen. 19, 33. touching a prick over Van in the Hebrew. jerom, were doubtless well known in his age, and could not be hid from him. Wherefore, I may well conclude, that for the Greeks' weakness, he bore with the Greek translation, and in truth thought as Jerome did: that not it, but the Hebrew had the truth: even as well for them betwixt Sem and Abraham, as for the former ages. Now if you marvel not at ‡ 1. Antiquit. 4. years. 2656. josephus, hiding his mind for the same ages, following the Greeks': and in * Reckoning from Adam, flood, Promise, Lamb, to the building of the Temple: wherein for the judges times repeating twice (after the phrase) 111. years, he maketh the Temple to be founded, in the year of the world 3102. It was 3000. seven years after, when it was finished. salomon's age, coming to the Hebrew account, striving with himself, marvel neither at Epiphanius. Moreover in bringing a Kenan between Arphaxad and Selah (whom some times he leaveth out) it is manifest that he regarded custom. S. Luke was his warrant in this point: who amongst our Lord his fathers, bringeth in the same Kenan, lest the Grecians that understood not the mind of the 70. Translatoures, should take offence, if he had left it out. Also, in that Epiphanius maketh jacob the two & twentieth from Adam, where he nameth the foresaid Kenan, he reckoneth him not for one of that number: if he had, jacob should have been the three and twentieth. Moreover, he so handling the ages of Noah's sons, as to make Sem the* elder, Page. 5. 15. I'm the next, and japheth the youngest, as the phrase at the first would seem to teach: therein declareth that he had a mind to follow custom for quictnes, against the truth, amongst such as would not soon understand the depth of the matter. Notwithstanding he knew that japheth was the eldest: and in the Greek, Gen. 10. 21. compared with Sem, is called (the elder:) and Gen. 9 24. I'm in comparison with both, is said to be (the younger.) Moreover, seeing Noah at. 500 years was a father, and Sem was not. 100 years old at the Flood, when Noah was. 600. years, but two years after: Epiphanius could not be ignorant that Sem must be younger by two years, than some of his brethren. Yet he followed common custom: though japheth was holden eldest by the custom of exact truth, amongst the Rabbins: as D. Kimchi recordeth in the Root Gadal: and many Hebrews that comment upon Genesis, § Two, Aben ●zra, and Rabbaneel: none ●ls, that I have read, and remember. thought some take the speech as it lieth, at the first sight. Of both Abraham & Sem the Rabbins of Epiphanius age (from whom came the Talmud) in Mass. Sanad in, page 69. b. writ many things, wherein the jews sharped their Scholars: which should fall to great absurdities, if they took not good heed to the Scripture phrases, by the matter to examine them. Mark the Hebrews well and you shall better understand this matter. Terah begat Abraham, Nachor, and Haran: So Abrabam is elder then nachor an year, and Nachor elder than Haran an year, Abraham is found two years elder than Haran. Also it is written: Abraham and Nachor took the wives. etc. R. Isaak said, Ischa, she is Sarah. Now how much was Abraham elder than Sarah? ten years, and elder than her father two years. So it is found that Haran begat Sarah at eight years. In deed Abraham is younger than the brother. But by a mystery of * A rabbin speaketh of other Rabbins. their art, thus they reckoned. Know that this their reckoning, they call a mystery of their art, by this: And Noah was five hundredth years when he begat Sem, Cham, and japheth: Sem being elder than Cham by one year, and Cham elder than japheth by one year: Sem should be found elder than japheth two years. But now again: Noah was six hundredth years old when the deluge of waters was upon the earth. And again: Sem was a hundredth years old, two years after the deluge, and begat Arphaxad. So he is at once an hundredth years, an hundredth and one, and an hundredth and two. Nay it is a mystery of art, as they reckon here. What is that mystery of art that so it is reckoned here? Rab Cehuneb spoke of a tradition before Rab Zebed of Nahardea, he saith; 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 sons of Heber, and brother to japheth the eldest, the eldest of the brethren. Thus far the Talmud in this kind speaeth: the ignorance whereof bred a false translation in Latin, to make Sem eldest: whereas Moses words should stir the jews to an other consideration, how they were chosen of the younger house, through favour. Also that they should not despise the Greeks', and japheth's sons, who coming of a good father, the eldest brother, in time (when the jews should kill and deny Christ) they should obtain their dignity in the High jerusalem, and doctrine of the kingdom: beginning from their jerusalem, and tents of Sem. By not marking the Rabbins, here we nourish untruths in two special stories: Sem's first, and Abraham's likewise: by not discirning in what kind of speech Hebrews make Sem and Abraham elder: where they held it in truth, for both to be otherwise Likewise. Epiphanius not being marked drove some to expositions, which himself had blamed in Melchisedekians. But boubtles he must needs be holden to hide his mind, bringing but one reason, & that from a false ground. And for reasons against that in him he is strongly resolved, that Sem held the place, after given to Abraham's seed. This dissembling in writers should not seem strange, seeing that even Poetes in kings persons set it forth, and rhetoricians thence gather precepts for that kind. iliad Beta. Homer's Agamemnon, preparing a set field, maketh an oration of going home, to try his soldiers minds and courage: but his reasons are strong against returning. He urgeth a going home, because the wars were long, and it was shame to leave all unperfect: and their ship timber was rotten, and their sails were ragged: which poy●●Tres, all were contrary to returning: notwithstanding the multitude took hold on his speech quickly, and so prepared homeward, that scantly could all the wisdom of Nestor persuade them, that the King meant otherwise: or the wit of Ulysses stay them from returning. Hermog. Pag. 425. Hermogenes held this dealing to be so common, that he thought good to teach from Homer, how to do it artistcially. But most common was hiding of the mind amongst the jews nation, touching the Septuagint. Eusebius ‡ Praep. 8. pag. 208. recordeth out of Aristeas, that they bond their nation by pain of a curse, that none of them should alter the Greeks Translation. Aquilas, Symmac●us, and Theodotion, were hated, not only for their heresies, but also for their TraINslations, though they were not of their nation. Wherefore Epiphanius had two things to bridle him: the one, that he might not draw in the same yoke with Heretics: the other, that he might not run into the curse, for altering the Greek. I think that the Apostle writing to the Hebrews was also to regard that, & wished not to offend the nation, where no need required. And we see that S. Paul was loath to differ from the common manner in reckoning of the judges time, after a sort 450. years, as josephus in effect doth: which time was nothing near that in propriety, and yet in a double reckoning by Oppressors and Revengers, most exactly so much. Also S. Luke reckoning jacob's family to be seventy and five souls, according to the Septuagint, was loath to break the agreement or custom of their nation. So I think that Epiphanius to Greeks' durst not disclose the secrets of the Elders. And thus much for testimonies of Hebrews, Greeks', and Latins, touching Melchisedek: where for Latins I broughe many of Witenberge: becaluse that to an abridgement of codoman's Chronicle there set forth, an opinion unlike theirs is fastened by one, which would not have it searched who the person should be: and in a second edition is against himself, drawing men not to mislike, that he should be a little Cananite king. That the simple might know this opinion not to come from Witenberge, I 〈◊〉 authors thence otherwise minded. Under the testimonies, and upon some discourses, many reasons were brought: which by the matter without man's countenance, seem to stand, each one. But least by themselves, and several, they show not all their strength: or being scattered, cannot be so well viewed, nor make so good a show: To conclude this cause, I think it good to bring them together, and to strengthen them, if need be. And first to take away that, which most seemeth to hinder, the mistaking of the Apostles words, of being without Father, without Mother, that I confidently affirm to be spoken only by relation to Gen. 14. without any condemning of such, as from other places affirm who in truth Melchisedek was. Now that Moses meant that Sem should be known to be that King, and the Apostle likewise: the matter itself crieth out aloud. For Moses speaking of Sem blessed front Noah, by these words: Blessed be the God of SEM: and of Chanaan cursed, upon Cham's badness, and to be his servant: also of japheth to fetch religion from SEMS' house: First showeth how the curse came, Moses narration observed from where Sem rece●eth the blessing, how it is continued until the just king delivereth it in the tenth generation, when Sem is yet alive, that narration showeth who he must needs be that hath right to deliver the blessing to Abraham. in that Babel was built: rebellious Nemrod of Cham's race, and the youngest brother, erecting a tyranny, and setting forward a work, for men to make themselves a Shem, that is, a Name. He reckoneth the Languages that came upon that work, wherewith they that were punished, were scattered from the presence of God: of which we should not fayne any to hold Religion, nor by their own ability to recover Grace, nor without hearing of the word, to be made faithful, nor to affirm of special preaching to them, without warrant from Scripture. Now as for blessed Sem, Moses returneth to his strory, telleth of his line to Abraham, reckoneth how long they all lived, omitteth mention of death, Gen. 11. far otherwise then he dealt Gen. 5. casteth Sem to be alive very long after Abraham's calling, and likewise for a good while Arphaxad and Selah, men borne before the confusion of Tongues. Heber also, that forewarned it longest of all: but none borne after Babel, as Peleg, Regu, Sarug, Nachor, Terah: and expressly mentioneth Terah's death, that fell to Idolatry, that we should consider him dead, before the Promise, as the wrath upon the Towre-buylding: yea and upon the Fathers borne after, until Abraham, that none of them lived to see the Blessing continued. Then showeth how Abraham called, to leave his Country, going to Chanaan, going to Egypt, returning to Chanaan, recovering his Lot partaker of the blessing, killing of the king of Elam, was after this blessed of Melchisedek representing CHRIST: and saying, Blessed be Abraham to El Elion, and blessed be the God of Abraham. Doth not the golden chain of the story thus settled, and of the phrase alike continued, draw Sem hither? who as he received the Blessing from Noah, delivereth it unto Abraham. Should we think that in so great a matter, Sem should have a blessing, and live obscurely all his life: and some upstart of Families cursed, should pronounce it upon Abraham? While Libanus beareth Snow, and Iordans waters flow, that will not stand, I trow. Such a stately matter falleth not out without a prophecy. If Adam's fall being so speedy, A prophe●y should be searched for, touching the authority of hy●● which could bless the Patriarch as superior. yet had with a warning a kind of foretelling: If the flood at Noah's birth was closely foretold: and also the Languages confounded upon Cham chursed through his families: I would also think that the blessing of Abraham should not be a late told thing: but depend upon ancient speeches. As the lords works are known to him of eternity: Act. 15. so it is usual in his word, that he showeth things before they arise: Esa. 42. and doth nothing but that he telleth his servants the Prophets. In this kind I assure myself, that Moses purposedly continueth the blessing of Sem to Abraham. The matter will better appear by considering other attributes of the man that blesseth Abraham. He is a King, Melchi, a king's Sedek, justice▪ Heb. 7. and just in such high degree of commendation, that those terms turn in him to be as a proper name. And doth not this honour drive us to search for some man specially blessed, to be this King? Also in that Noah called his son by a general term, in our language (Name:) this falleth out fit for him, who is in story set forth by a general name, without a proper. Moreover, the office of a King is fit to have a beginning from such a man as Sem was: for a Kingdom is a Divine policy. Religion doth require exact properties of a King: and Heathen by natural light, speak to the same purpose: both by divinity & humanity, All the notes of a king De●. 17 are ●ounde in Sem. the office is of an heavenly force. These properties God requireth to be in a King. A king commendable to the faithful Deut. 17, 15. should be of their brethren, not seeking the favour of Cham's land, not a lover of many horfes, nor many wives, nor much gold, nor proud hearted among his brethren: but a keeper of the ●●w, to prolong his days. Of this, Sem before the Law was a pattern: being not of Levy Heb. 7. but ancestor to Levy, as to all the sons of Heber, Gen. 10. and the stock of Israel's branches: and for kindred in Abraham, against his kiured in blame, he would be glad of a victory. He knew that Cham was cursed: and being a Prophet, might foresee through God's spirit Pharaohs dealing, and would hate cursed Cham, with his race. As touching many Horses, that age yet was not much in that kind: neither is there the name of an Horse spoken of before joseph's tyme. Gen. 46, 17. But for the same in force, I mean for the quietness of the mind resting in God, who then should be so settled as Sem, whom so great experience of deliverances had taught? How for the other point, of Wives, he had but one, Gen. 6. and knowing best how the best byved from the beginning, would so continue. Now for Gold, if he had loved it, he might have chosen the land of Chavilah: Gen. 1. but that he did not chose, as the name showeth: termed not from him, but from the son of Chush and Cham's house. That he was a keeper of the Law there is no doubt. For this is the work of God, to believe in him whom the Father would send: 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 son after the flesh, who after the spirit of holiness, is the son of God: and God to be blessed for ever. Rom. 9 and the faith in this son, was the very end of the Law: wherein doubtless Sem was a notable ringleader. As touching long life, none ever was comparable to him for sight of posterity: he only same an eleventh descent in the faithful line: whereas of all others in the faithful line, ne'er saw ten: though Arphaxad saw faithless Ishmael, in the tenth. Thus for the holy description of a King before the Law, his state might be some form to a Law. The Heathen, that had no more written Law than Sem had, by the Law written in their ha●tes agree in the worthiness of a kings office. Xenophon saith well, that a good Ruler differeth nothing from a good Father. Now Sem, * Semis fatherly government best deserved the name of a King: & might be some great restraint to his near posterity a great time, from working in Babylon. who was not to be ruled, but to rule amongst his offspring, he acquainted with the fatherly government that was before the Flood, would best practise that. And we see. Gen. 10. where the Families be counted that bad tongues scattered, by the rebellious pride for building the Tower: that his families in that curse were not half so many, before the sixth age in joktanes ‡ joktanes house despising Heber's forewarning was punished with more tongues than any family, and disceavered farthest from Salem●by despising Sem's blessing. thirteen sons: as Cham's sons were in the th●rde posterity punished with parted & divers languages. He that will may there mark, and count the houses of spe●che altered, and he shall find it so. Whereb we may gather, that sundry families of Arphaxad, Selah, and Peleg continued in adam's or Heber's tongue. And doubtless hereto the fatherly government of Sem was a great help. And as joktanes sons dwellings are farthest now from jerusalem, as by Heathen writers we may see, by such as give testimony to Moses, whom they knew not: But aram's children near jerusalem had better success: So this in mine opinion, may very well be attributed unto the happy neighbourhood of the good and fatherly Emperor Sem. And as Grandfathers are most tender, so he the greatest Grandfather must needs excel in fatherly aflection and ancienty, to carry away the general name of a King, as proper to himself: more worthily than Greekes * As to Greekes the Poet is Homer, and the Orator Demosthenes: so to Divines, the just King should be Sem. by the common name of Poet, mean Homer particularly: or mean Demosthenes, by the term of Orator. Moreover if a king be well defined, ‡ Plato in definite. to be One ruling according to Laws uncontrollable: and again distinguished from a Tyrant, § Plato in Politico. by ruling men willingly subject, where a Tyrant ruleth men against their will: Sem must needs be supreme in these properties. We see by his obedience in Noah's house, procuring an eternal blessing, that he would be fittest to rule when time should come. For as none can well rule, but he that can well obey: so he that best can obey, can best rule. But Sem's obedience in willing care for his Father was the best, amongst his brethren: wherefore likewise Sem should be the fittest ruler, to care as a father for his subjects. Also most willingly would men suffer such an one (if any) to be uncontrolled, that same so many years. * Pla●. 1. Pol. Tull. de senect. As men learn the way of one that hath gone it before: so they that will learn, most willingly learn of the aged, how quietly to tread the way of their life, to come to old age: and soon suffer experience to be far from check. It was not so in Nemrod: For he starting up from the youngest house, to be so great a Tyrant, as God from heaven should openly look to, did not long thrive nor live. For in Sem's life Cedarlaomer being the king of Elam, had Amraphel the king of Synear as his Vassal: yea while Sem was yet alive, and deubtles of continuance in kingdom. Wherefore by the general name of a King, whom then but Sem could he mean? One ornament of Kings may not here be omitted, which Sem's story doth show, that is, A kingdom ancienter than Tyranny. The antiquity of a Kingdom: that before tyranny sprang, it was. Now by expressed words of ‡ By Sems' story Scripture, (that a political cause must chief be § Policy should for open decrees seek rather warrants from express terms, then far fetched collections. Rom. 13. looked unto) unless we make Sem to be Melchisedek, we can not plainly prove, that a King reigned before Nemrod. Wherefore the honour of Kings for the antiquity of them, should with great delight embrace him to be the first King, who had justice as a propriety, and represented the first and last, the son of God. As the persuading to obedience is goodly before God, and profitable for men, so Sem's kingdom is the fittest for that: being showed how ancient it is, contrary to Nimrod's confusion: of which most properly the Giants words for their common weal may be spoken: Silenus' in Eurip. Cyel. Sem's story a study for kings. This lyfe●s called a way of God's iudgement●s, Es. 26. Not any in any thing heareth any. Verily it is a seemly thing for the Kings of the earth to know the antiquity of their own state: as an healthy thing to kiss the Son, lest he be angry: to seek in government a virtuous and quiet judgement in this life or way of God's judgement, Nimrod's dealing was so hateful in procuring the building of Babel, that not only Moses scholars, but also Heathen, could speak of the Giants wars, fight against Heaven. It was to be wished that the like care had been to know the truth, for the record of the first king. Doubtless Homer divinely touched the mark, and clam high to the gift of a Kingdom from God. For Il. Beta, thus speaketh Ulysses appeasing the tumults of the Greek state: A ruling by many is not good: let there be but One ruler, One king, to whom the Son of ‡ So I favourably translate Homer. eternity manifold in wisdom Gave Sceptre and Laws to rule by them. This Homer's saying is a divine saying: the profaneness of one term in his language being taken to a better sense: as S. Paul citeth Aratus, turning his jupiter from a profane religion, to the author of those works in truth, which Aratus spoke of: who warranteth me to do the like, with this Poets words. Now the Heathen Poet not being able to ascend above japheth's times, nor the Flood: and yet making a King the most ancient state, maketh Kings ancienter than Tyrants, and to receive the government from God. Which opinion would soonest agree with Sems' case: pronounced such an one, as from whose tents japheth should fetch his comfort of religion. If Homer by plain wit might see so much, and if Fables condemn Giants unloyalty: Christians helped by story, should not plead uncertainty, specially having so many Divines of all sorts to warrant them, Plat● in his sophister, called Sophesters' fight * So ●ome amongst us, otherwise learned and profitable men, have in Pulpit condemned such as follow herein the ancient opinion, & most common. gigantomachian Gyanteswarre. Pitiful it is, that by mistaking the Apostles words, such fights have been by Melchisedekians, Hierax, and such: yea and by men otherwise of rare commendation, by obscuring the story of a man, made such a stay in the first discord after the Flood: to whom still there might be an open recourse, for such as would repent of falling away from Christ. And thus much touching the term King in royalty, appropriated unto Sem. For the next attribute of JUSTICE, it is a nail fastened in a sure place, and a certain witness. That in justice every virtue is contained, even by the Heathen language, Theoginis the Poet cited of Aristotle teacheth us. Doubtless by justice the holy word, containeth all parts and parcels of virtue: For, that which giveth life, hath perfection of virtue. And it is written in great letters, that one running by may it read, That IVST SHALL LIVE. Ab. 2. Rom. 1. Notwithstanding we must with all the Law, Prophets, and Apostles, understand that this justice is not found by works, but moveth us to faith from God: and faith ariseth by hearing the word. Also the same justice beareth fruit before men: So that in Melchisedek we must consider faith gotten by hearing: and a life commendable, even to the tongues of Chanaan. Now if we affirm no more than the open speech hath in any Scripture for that time, none but Sem can be found then alive, of whom the Scripture pronounceth particularly that he is blessed of his God: and * Psalm 32. Rom. 4. therefore hath his sin forgiven, his iniquity covered, and his mouth made without guile. Doubtless there were many good men: but as the Apostle speaketh to the bare description for his beginning of days, or end of life, that he had none: so we in like sort may say, that he only in record was just: and just not only in human judgement, but just in faith before God, resembling in office the Son of God: who after the flesh, should come of him. Of those which had their tongues confounded, the words of the divine king may doubtless in most exact propriety be spoken: As Silver purified in an earthen vessel, and purged seven times. Confer with Moses Gen. 12, 1. These words: Nabal (the ●oole) saith in his heart, there is no God: they work corruption and loathsomeness: there is not one that doth good. The Lord looked down from heaven upon the sons of Adam: every one turned away. Rom. 3. This is spoken to them that were under the Law: but as there be degrees in sins, so most fi●ly in manifest story it falleth upon the builders of confusion in Sinear: whom the earth shaken into sundry quarters. And in all the Scripture we read not of any since Babel bred babbling languages, called to the faith, but men acquainted with Abraham's house, with himself, or Isaaks line, or the Children of the East, the sons of Keturah. And whereas S. Paul Act. 17. saith, S. Paul would not hold one of a faithless family to become Melchisedek. that God passed over the times of ignorance: and in his time biddeth every man every where repent: He closeth in ignorance all Families once fallen away, but such as were blessed in the blessing of Abraham. So the learned Hebrews understand Moses: and I doubt not but so S. Paul meant. To Moses he looked. If we hold any Family uncalled in the Scripture, to recover faith, S. Paul will not commend us: Rom. 11. in whom faith cometh by hearing: Rom. 11. and we may not mind any thing, 1. Cor. 4. above a warrant written: 1. Cor. 4. And as he bade men judge what he said, 1. Cor. 10. and would not be a lord over their faith: so all that he teacheth, 2. Cor. 1. may be proved by the Old testament: Act. 26. neither may we draw him into any other meaning. * The Apostles bring not new revelations for old stories, but divinely expound the stories agreed upon. Chanaanites are far from Melchisedek's justice. As for the justice of Chananites, and their behaviour, the laws in Moses are faithful witnesses. For where decrees are made against most loathsome filthiness, this conclusion doth shut up all: Ye shall not do any of these abominations: For all these abominations do the men of the land which is before you: and it is defiled, and it vomiteth out the nation which is before you Levi. 18▪ 27. Though their sins were not in all so ripe in Abraham's time, yet they were so rife, that their Land was given to Abraham from them: and in some so rife and ripe were they, that they served Elam for twelve years chastisement: and unpenitent, at the last were by fire from heaven, made an ensample of fire in hell. And this story in Chanaan, fell not out without a prophecy. Prophecies & stories should be tried together. For by Noah's mouth Cham was cursed unto Chanaan. Now if chanaan's history of curse fell not out without a prophecy, why should we against a prophecy of Chanaan cursed, believe that a King came of him goodlier than Abraham, or any King in all the Scripture, with a story without blemish? Gen. 23, 10. Abraham was a ‡ Prince of God, yet Hagarenes to this day are his stain. Moses was a * Moses a king King, and faithful with God: yet so sinned, as to come short of the Land. Gen. 36. 30. Num 20. The Kings properly termed kings, Deut. 33. 5. soon either altered houses, or needed new anointing, upon troubles in their state. What kings in judah were anointed. Saul of Bemamin anointed, within two years lost God's favour. David anointed of judah, in his life time, and by his life, saw his sons strive: and Solomon was fain to be anointed, because of Adoniah's contention. Likewise joas for Athaliah, and joachas for joakim: so was the house shaken: and josias who excelled all, and is called the anointed of jehovah, (though visibly he was not anointed:) yet missed once to loss of life, Lam. 4. in Resh. & his sons overthrew all. 2. Chr. 35. 22. To be short, David told that his house would not be upright with God: 2. Sam. 23. 5. And if Dauides house could not be, which had Moses to direct them, and Prophets to warn them: should we think that Chanaan could yield such a King? let Esay judge. Thus he speaketh upon Abraham's victory: Chanaanite kings by the terror upon Abraham's victory, fell further to Idolatry. Esa. 41. There again S. jerom maketh Sem Melchisedek, by Hebrews. Whom God raised from the east, calling him in justice after his foot, he gave nations before him, and made him overcome kings: He made them like dust by his sword, like tossed stubble by his bow. He pursued them: he passed in peace, by a way which with his feet he never had gone. Now the countries saw and were afraid: Carpenders, Smiths, Founders, wrought for them gods to help them. So far were those countries from having any King of true religion. And should we deem any of their brood greater than Abraham, the friend of God: the high father, the heir of the world? If Chanaan had had a just King of their race, his subjects would some of them have followed him. But no such goodness may be affirmed of them: therefore neither of a King in their line. Sickerly they had been the happiest in the world then, if they had such a King: but they were openly cursed: that far from their fathers or mothers, must that kings lineage be holden. Long after the death of Melchisedek, his fame of Justice was great with men that had denied the power of it. For the King of jerusalem was called Adom-Sedek: but we may be sure that he was not of Melchisedeks posterity. For some memory & monument would have continued of his faith, in him or in his neighbours somewhere: Neither Adonisedek, nor his neighbours any whit, but in part of his name remembered Melchisedek: as strangers to his line▪ Ios. 10. As in Hoham king of Hebron, or in Piream king of jarmuth, or in japhia king of Lachis, or in Debir king of Eglon: who joined with him to fight against Gibeon for making peace with joshua. But as Hoham king of Hebron was no kin to Abraham, no more was Adoni-Sedek to Melchisedek: and as they were utterly estranged from the policy of the faithful, and godless in the world, so their punishment is more from God then from men. For the Lord did cast upon them great stones from heaven: and more died by the Hail stones, than Israel slew with the sword. If they had come of a famous King that understood the blessing of Abraham, some sparkles must needs have remained of the ancient story, and true religion. But as Moses in Melchisedeks story showeth of no familiarity betwixt him and Chanaanites, but in his office doth most certainly distinguish him from all of their cursed religion: so the Apostle doth sharpen us to understand. Moses aright. For in that he termeth Melchisedek to be without kindred, he doth warn us to gather by Moses, that he is not a Chanaanite. Else as Adonisedek is to be holden a Chanaanite, by the place, and all the other kings of Chanaan: so should Melchisedek be counted, if sure arguments did not exempt him from their nation. But by the attribute unfallible the term of JUSTICE mentioned in the Name, whereof here much might be well spoken, the Apostle boldly affirmeth to Hebrews, & as he knew that they held, that he was not of chanaan's nation, no more then of their religion. Now job was not further from the mind of Eliphaz, Sophar, and Bildad, in any point, than I am from theirs, who would not have us to search who the man is. Therein (I trow) the Apostle would summon us for sleepers, when he expressly biddeth us to consider how great he is: which his greatness cannot be fully known by the bare action of blessing Abraham. And if the Apostle had been thought so to mean, and by such a type for blessing only, or yet for sacrificehood, to require Iewes to leave off circumcision, and all ceremonies peculiar to Abraham's seed, and to yield to the greatness of Christ by a figure of a known Chanaanite: which Chanaanites case should represent a worthier case than that of Abraham the Patriarch: they would soon have stopped their ears at such a collection, seeing they did at S. Stephen, having Gabriels countenance in his face, and Gabriels words in his speech. For if expressed words would not move them to alter Moses, much less would a bare collection. The Scripture foreseeing their weakness, would avoid all arguments weak amongst them. We should take the like heed. The families that are in the book of job, Melchisedeks kindred was also abraham's, and they only kept in divers places true religion, or some memory of it. and in the land of Arabia, as Eliphas of Esau, Bildad of Suach of Ketura, wife to Abraham, job their brother, doubtless of Abraham, (though the old Greeks' bring him rather of Esau, then as more certain it is of Ketura, and the sons of the east:) these with Elihu the son of Baracheel the Buzite of Nachor, all kept religion in high degree of knowledge: and name God El, and Elohim: once job doth name jehovah not in disputation: job. Ch. 1. 21. thrice. as doth he that wrote the book, in the preface and in the conclusion. As all these kept Religion until Moses time, so would some have done in Melchisedeks house in Chanaan, if he had not been ancestor to Abraham and to these men, but some fresh Chanaanite excelling all kings that ever were in glory of religion and justice in government. Now whereas Elihu is called a Buzite but of Aram: of whether family he be, or be of both, Buz cometh 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 against me, but rather with me, that aram's house should keep monuments of Religion. Balaam a false Prophet, yet a Prophet, confirmeth that. His example is very fit for this my purpose, to show how religion once kindled in the midst of blindness, will leave some light, who speaking to Madianites nameth old Seth as famous with them. So if such a just king had been of chanaan's seed, some remnant would have continued of the house. But when old Melchisedek or Sem unknown, was dead, than the good men of his household dissolving family, went away to some family, as of Aram, Buz, Us, etc. when Chanaanites had mightily increased and prevailed in the land: who in Abraham's time so went on that with the Chanaanite, also Kenite, Kenezite, Kadmonite, Perizite, and Rephaim, grew on so, that Abraham and Lot could not have in one place land enough for both their Flocks. By seventy years more, & Melchisedeks death, they would more multiply: and more using the soil for themselves, less would they suffer Melchisedeks household to live amongst them. And thus much for the term justice, contained in Sedek, part of the Name Melchisedek, whereunto also I drew Religion as a chief spice under Justice. Now for the place SALEM: that helpeth not a little to know who the person is. The word SALEM betokeneth Peace, Of the place Salem. and so the holy Ghost noteth the power of the word. Heb. 7. Now it was not a short continuance of peace that could make a famous name of peace: wherefore long before Abraham's time it should seem to have had quietness. But it will not soon agree with likelihood, that cursed chanaan's brood should excel all in that blessing. Phil. 4, 7. For the knowledge and love of Christ only guardeth men in a continual peace: which the builders of Babel having once despised, could never find in their families, until Christ came: Only some few Proselytes yielded unto Abraham's religion. As for the wicked, Esa. 57, 20. Esay maketh them as a Sea tossed, which casteth up mire and clay. Dan. 7. And most lively doth Daniel describe the enemies of the jews (while they were the high Saints) being as four beasts coming out of a Sea tossed with four winds. Also, against the Heathen Christians, Apo. 13. Rome damned from out of the Sea ariseth Rome's power: as both Greeks' and old Romistes confidently expound it. So for a long time, more than the third part of time since time * More than 2000 years of 5520. was, we have a determination for profane kingdoms, how far they are from such a state as God would call peace. In all ages we see the state of peace and war to be alike. The old Serpent from Adam Gen. 3. to john Apo. 12. executeth the same hatred: that Salem properly can be no place but where God giveth a special blessing. Expounders at Sichem built a Salem: and make it ‡ john Lucidus. Melchisedeks city: where jacob becometh salem (that is safe) not to Salem or Peace-Towne. Gen 33, 18. The wars made in Abraham's time, and the leagues of men there, teach us to examine this story. When the kings of Elam, Synear, Ellasar, and Goym, fought with the kings of Sodom, Gomorra, Adama, Seboim, and Bela, the king of Salem had nothing to do with the wars, nor with the twelve years subjection, nor with their rebellion. As Abraham was in league with Mamre, Eshcol, and Aner: so much rather than Melchisedek would have been, if he had been of kindred. When the four kings stroke Rephaim, Zuzim, Emim, Chorim, and En-Mispat, to the plain of Pharan, and the Emori in Chazazon-Thamar: Would they have suffered Salem so near to be in peace, but for some greater cause, than would soon befall a Chanaanite to be in? Wherefore the short Hebrew Commentary, called An exposition of every hard word: in that place calleth Melchisedek Sem, induced not only by authorities, but also by the matter. Whereas Chanaan by the curse should serve Sem, Chanaan was to serve Sem: for which service the open story must be looked unto. and doubtless Sem would not omit the open vantage of superiority: it may well be that for some encrochment upon the possessions of Sems families the first contention did arise. Whereupon the king of Elam, as the eldest house of Sem, should revenge his younger cousins quarrel. That Sem should settle in Salem, it is by many reasons most likely, for * As for Selahs and Heber's families. Epiph. in ancyroto pag. 516. some his posterity: and for his brethren. Epiphanius so far disputeth of Sems sons, in such sort to have been there, but wearied thence by Chanaanites encrochment, that there was a civil right, and not only the sole lordship of God in giving Chanaan to Abraham. And R. ‡ In Nevath Salome, pag. 39 citing their fathers. Upon Dionys. Alex. pag. 130. Abra, Ben Isaak thinketh, that jacob the dweller in Tents, learned religion from the tents of Sem & Heber. Now for Sems brethren: the Greeks' bear memory of japheth. Anchiale a daughter of japheth, is by Eustathius recorded to have built the town of that name. As for Cham, the land of Egypt is expressly named of him. Now for the middle brother, the middle space betwixt both, is the fittest: The middle Seas most fitly serving such use of their life. And if the first dwellings by any partition from Noah were appointed: they guess well, which guess at this partition, for the first dwelling to be from Noah's appointment. Abraham Ben Perizol a jew, in his cosmography followeth Christians, The jew followeth and nameth Supplementum Chronichorum. not only for placing of Sem at Salem: or for Cham (of whose place none doubt:) But also for japheth to be settled where we place japheth's sons. 1. Geor We have good reason: because Virgil, Ovid, and Horace, 1. Metam. from Hesiodus and other ancient Greeks', 1. Od. such as Eustathius afterwards followeth upon Homer, 1. Erg. making japheth one of the Giants, in whose time they warred against heaven: Also § In Cor, etc. Lucian before him, making japheth the eldest of all folk: because these carry the memory of japheth, we have good reason to place him in those countries whence we came. Horeover Egyptians made a God of Ammon: so Cham in Greek may be written, where Cheth is in many names (as in Eve for Cheue) unpronounced, and the Greek termination observed. That religion doth credit the narration. As that of our ancestors: who were much better taught by japheth to avoid Idolatry, and to term him one that had been in the Giants age: and never to make a God of him: Fables glance at a truth. Plut. De Deo Soc. or as that of the Fable which telleth that Prometheus the son of japheth made men of the slime of the earth: which thing came from his speech, wherein he taught how God made Adam, and Eve a pandora full of all goodly virtues: that Heathen Charites, Pallas and Venus could not be so well imagined of, as Eve was Goodly in deed. It is usual in all kind of writers, to attribute the work unto the narration. So Christ was crucified before the Galathians, not by the Soldiers of Cittim or Italy, that with nails and spear wrought the forespoken tyranny: but by the tongue of the Disciples. So Prometheus tongue made men. And if we from fables are called somewhat to a truth for our ancetour: shall not a more certain record for the place of Sem, fit for the situation, fit for religion, held so continually of his posterity, move us to follow ancient plainness? Or could there be any reason why Melchisedeks story should be hid until the Apostles time: to have an other meaning afterwards, then ever it had before: that the Apostles should not be able to teach the old saith, but by a new meaning in the story, which jews never did, never will like of. The Apostles would have no such reverence given to their words, as to bring them to a meaning unheard of by the Apostles nation. Furthermore, if Mount Zion be so fair in situation, and the glory of all the earth: where Isaak was offered, where salomon's care built the first Temple, where Cyrus' decree built the second Temple, where Christ the true Temple powered out the waters of life: should we think that Sem being a Prophet, Esay. 2. would not inquire from what place the Law and the word of jehovah should come. Mich. 5. Nay it is expressly manifested and observed by the very jews, that the place whence the Greeks' should learn Religion was Sems tents of old time, as I have touched before, their own words from a threefold authority. And this their observation is good to help them. For as the blessing was performed before Salem was abolished, and the word of the Lord did not fail: so they and we were to look unto the curse. Moses telleth, that upon denying the Lord, the Land should have an eternal desolation. Gabriel telleth their particular denyance, in killing of Christ, not esteeming of the covenant blood, wherewith we are sanctified. Our Lord told, that by the abomination of desolation, The Romans are termed abominable, Dan. 9, 25. Mat. 24. conferred with john. 11. and as bad for their last times. Apo. 17. the last verse. (Math. 24.) an host besieging (Luk. 22.) jerusalem should be destroyed, and continually abide desolate: while the Gentiles calling continued. Great error hath been herein committed, by not marking the force of Noah's words: pursued by Moses, Gabriel, the Lord, and full event: and the glorious erecting of the Church, termed The heavenly jerusalem, in stead of it. The Apostata julian to falsify our Lord his words, stirred faithless jews to repair jerusalem, being himself at great charges: but Christ showed his truth. For the Mould which thousands carried on the day time, was on the night * Theodorite book. 3, 20. Greg. Naz, against jul. 2. pag. 301. removed: likewise their Mortar and their Plaster, winds, tempests, and storms dispersed. Their further madness an Earthquake terrified. Upon many their buildings falling, quelled them: and plain tokens of Christ, were against them. The Apostata would never have been so mad, if he had known how long Noah's grant for Sems' place, to hear a prerogative did continue. Apo. 8. The Popes when they had fallen as Stars from heaven, Apo. 9 and brought from the pit a smoke to darken the Stars: even when that Helbrande was manifested to have the throne of Satan, and all his Apo. 13. power: then they would falsify our Lord his words, and would recover jerusalem, to set up there a superstition. They stir wars for to recover the low jerusalem: to weaken Princes, that their Clergy might afterwards have Emperors and Kings at their commandment. So the force of the West, was sent to the East: and there the four quarters of the earth made greater wars for the City which had been once beloved, than the Seleucide and Ptolemei of old time made: bringing thither the force of Gog and Magog: who also wrought and suffered greater slaughter, than ever the world saw before or after, for the holding of one place. And reason would, that men going about to disannul the words of our Lord, should know the price of their folly: Seeing they would help the City that killed Christ, to repair jerusalem where he was killed, to prove the words of truth untrue: to build there, whereupon Christ had pronounced in Daniel, and in the Gospel, a perpetual desolation. Our Lord in wrath against that place, remembered mercy toward the sons of Abraham. For whereas this was and is amongst the jews a ground of all their error, that Moses Laws and Ceremonies continue for * Ramban in Halachoth lesode Thora. Cham 9 and in their daily Creed: called any Maamin: that is, I believe. ever unchanged: and yet themselves confess, that while they be out of their Land, their Law can not have his practice: and that they are bound to affirmative commandments, only in things about their body, as Phylacteries, ‡ In N. Salome pag. 3. out of Ramban: there Mezuzothdoth mean writing upon posts this: jehovah our God jehovah is one. and post-writings: The Lord in Moses, Deut. 28. and in the Gospel, Math. 23. leaving an unchangeable decree for a perpetual desolation, doth plainly tell them: that Sem's tents having received japheth into the same dwelling, must be enlarged on the right and on the left hand: that they may dwell in desolate Cities over all the world, and build a larger jerusalem than that where Sem dwelled. Wherefore it is a great imperfection in us, that in so weighty a cause Christians should be found unskilful: unable to express the open prophecies, for the open place, and continuance of Sems' City: and also for the perpetual Desolation, and the use of that Prophecy. If for the first point we be found ignorant, where Sem's tents were: we shall never eleerely conclude against them, when Sems tents lose their glory. Through our foolish devotion towards jerusalem, in that Pilgrimages be continued thither: and we do not openly profecie that place a burden of impiety, overslowen with an eternal Desolation: Ramban a jew, writing upon Leu. 26. showeth himself strooken with blindnsse and astonishment of heart. For he saith, that God will not suffer Chanaan to be replenished with Heathen: because God doth (forsooth) reserve it for Isra●l to return thither. Because these poor souls are not mad enough of themselves, popish superstition wish pricking them forward: which as it is bad, not limiting the end and term of Sems' house: so let us not be found uncertain for the first places of it. Concerning Mount Zion, how ancient the dwelling of the holy Fathers have been there, the same is spoken of Hebrew doctors, that the old Latins have delivered unto us. Rabbi Moses Ben Maimon saith * Book. 6. Halachoth Beth-habbechira. cha. 2. : It is a tradition holden of all hands, that the place where David and Solomon built the Temple in the floor of Arauna, the same is the place where Abraham built the Altar, and bound Isaak upon it: and the same is the place where Noah built, when he came out of the Ark: and there was the Altar where Kain and Abel offered: where also the first Adam offered, soon after that he was created. Then if this be holden true, the second ADAM fi●lished his course, where the first Adam began his. By this we may understand, that the Apostle would not hope to persuade the jews of any to dwell at Salem but Sem in those days: seeing this was their universal opinion, and so fit for help of memory for the story. And this much for the place Salem. Most certain of all notes pointing at Sem, Sem is the Sacrificer. is the Sacrificehood: which though I have touched already times, one, two, three, yea and the fourth (as Plato phrazeth in Timoeo.) I must somewhat yet handle it a new: and jointly with it the continuance, without beginning of days, or end of life. As the Son of God took not of himself the function of Sacrificer, but was called by him who said, Thou art a Sacrificer for ever, after the order of Melchisedek: So neither would Moses have us to think that Melchisedek had not a caller, or had an obscure calling: But this open calling and warranted in story, and the highest that words could express, was fastened by Noah upon Sem: wherefore it must needs be, that he would hold it, and not yield his honour unto any other. The Lord was not ashamed to be called the God of Sem in his life time, yea and in his young years, in respect of his whole age: japheth his elder brother being a Prophet, as the jews rightly think, and persuaded by God to prefer Sem's tents. Now if japheth were his inferior, would Moses have us to think any other man his superior, to represent a Sacrificehood of life undissolved? Neither Moses nor the Apostle would ever wish any such thought to climme into our heads. And seeing the Mighty, the most High, would be described by an adjunct of his servant, and after his name the God of Sem: it cannot stand with reason that than Sem being alive, an other and not Sem should have the highest place in worship of the most High, the God of Sem. * The word Shem, or Sem with additions, is God's name in Heb●. A learned Hebrew would 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 jews 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 known by a general name: Noah foreseeing, and in his name foretelling, how in time he should not be named but by a general name IVST-King, sacrificer to the great & tirrible Name. Sem the Father of our Lord, Sem of whom yet living God would be named the God of Sem, Sem the Prophet, Sem who doubtless was a religious sacrificer, Sem the first King, Sem & Sem only was then greater than Abraham the Patriarch, of whom being dead, God is named, the God of Abraham: greater than Abraham the Prophet, the builder of Altars, the sacrificer of Isaak, and the Prince of God: Sem in every degree is before him: But now we view Sacrificehood. Abraham was the son of an Idolater once: but none of Sems fathers worshipped strange Gods. Also his life being without record of blemish, he was fittest to use the highest office. The other is a most high honour, that he had fathers in order in such honour: yet his two brethren matched him in that. But with godliness to win the prerogative from his elder brother, to have the faithful descent, until his God came in the flesh: this was an unspeakable glory: as that all the world should look unto his Tents. But as The Word coming in the flesh, john. 1. came unto his own, but his own received him not: So Sem, whom Chanaan should serve, was to Chanaan unknown, who was his father, or his mother: when was the beginning of his days, or the end of his life. The men of the world then without knowledge of God of the creation, of the beginning of the continuing of man, could not in their fables come near the antiquity of Sems' birth. A little weigh their ways. Sem elder then Heathen gods. Plat. in Epitaphio. D●onys. Alex. and Eust. They who replenished Attens plead, that there the earth did first yield up Men. Wise Socrates in his time was no wiser than so to think. The Rivers Ladon and Iaon in Moraea may well be thought memorials in name of Laud or Lud, and javan. Eustathius from Greeks', recordeth that there they said men first sprang. ‡ In Euterpe. Herodotus telleth a childish tale of Children that heard no voice of men: who were kept so, that they might be marked what language they would speak: Bek they first spoke: (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 englishmen bake Bread, they might as well make us 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 being covered once with water, the Sun did first dry up their Country, and men out of the Mud first bred there. And in Arabia, Alilat is their God, as Herodotus recordeth: he seemeth to be Chavila or Euila the son of Cush. For that cause I think 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 marveled at the strangeness of the matter. But as joinan is for javen, to sh●we that the jones came of them, so I doubt not but Euilat was for Euila for the like consideration. Euilat, putting a, t. to the word: that Grammar neither required, nor permitted. But they would teach the Heathen of their forged Gods. Phayt or Phut § john Lucidus. was holden to be Phaeton, begotten by the Sun: and as the hot Libya was an intemperate Zone, so they feign that he drove the Charot of the suns lamp out of course, Anubis in Egypt of Anum or Anub, Cham's nephew, was their God. And commonly it was holden, that the earth bare japheth, Cham, and the builders against Heaven. Such was their blindness. Moses knowing very well how the Gods of the Heathen, and their most ancient monuments of Rivers, Mountains, Towers, Countries, Gods, and Fables, (saving some few of Adam) scant matched Sems first years: describeth Sem (keeping his name close) in such sort as Chanaan understood his case. For in him Melchisedek hath, as the Apostle doth teach us to mark, no beginning of days, nor end of life. How simply it is no wonder for a man to be in Scripture, for the open phrase without father, without mother, without beginning of days, without end of life. 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 baseness then an honour simply to be so recorded. But when a man well known, as a private man is suddenly in the style of the story, set down as a stranger, full of royal majesty, by a new name, unknown to them that lived about him, and to such as read his story: unless it be some Angel, one of a thousand, as Elihu termeth godly Preachers, the case of such a man is to be considered, and is like to contain long speech, and hard. Such is the case of Sem. What Infidel would * If Moses writing had not first made it common amongst the faithful. believe that Sem borne before the Deluge, weakened a quarter of man's former age, by it: yet by worshipping EL ELION, kept a Language original, kept, almost only, true religion, saw men's age again halved, saw not three ages, as Nestor in Homer, but ten ages in the Male line: what infidel would think that in the tenth age Sem should seal the blessing to Abraham? Moses full of the most wise spirit, could both mock the mockers, and make the same words seen to the Godly whiter then the Snow, of any Ulysses eloquence. He doth not only show how much, Homer Il. 3. vers. 222. or rather how nothing the wicked understood that then were alive, or the wicked would that should read his book afterwards: but also most lively teacheth the Godly the sum of the Gospel, in that the blessing of the blessed God of Sem, is in Sems' life gived to Abraham: in whose Seed (not seeds, but seed, as of one, who is CHRIST) all Families of the earth should be blessed. So the doctrine of life everlasting is opened, that Christ that seed of Abraham after the flesh, is the God of Sem after the spirit of sanctification. This was the counsel of the Apostle writing to the Hebrews, to show how the Son was made heir of all: by whom God made the world. Who in Esa. 4. being Zemach jehovah to glory, a bright spring, and jehovah that washeth away the uncleanness of the daughters of Zion: 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 upholdeth all: Being Psal. 110. the Lord of David, sitting on the right hand of God: and an eternal sacrificer after the order of Melcisedek: is honoured by the Apostle, with most goodly speeches: as fairer than the sons or Adam. For he from those places termeth him the brightness of glory, the Character or graven form of God's person: carrying all by the word of his power: by himself a cleanser of our sins, and a sitter on the right hand of God on high. How the jews could hardly be called to an higher manifesting of the Redeemer, than the bare speeches to Abraham at the first sight contained: and were dull in hearing, that God was in Christ, reconciling the world unto himself. Wherefore the Apostle by Melchisedek, would draw them to the God of Sem, and to the great mystery of Religion, that God was manifested in the flesh. Many others through all ages in their stories bear a shadow of those things, which in Christ should be more notable. As Adam, in deriving his case upon the many: that is, all: Rom. 5, 14. Abel in innocent martyrdom: Heb. 12, 24. Enoch in ascending: Gen. 5, 23. Noah in saving the world by waters: 1. Pet. 3, 21. Abraham in large fatherhood: Heb. 11. Isaak in yielding himself to a sacrifice, Gen. 17, 5. jacob in vigilant shepardy, Rom. 4, 17. joseph in saving his brethren, Esa. 9, 6. in price of sickles by judas, Gen. 31, 40. and his restraint between two, Rom. 8, 32. one saved, Num. 12, 7. the other perishing: Heb. 3, 2. Moses in faithfulness over the house: Leu●t. 4. Aron in sacrificehood, Num. 13, 17. called the Christ: judg. 16, 30. the son of Nun in saving into that Rest: altered therefore in name from Oseah to be called jesus: Esay. 45, 1. Samson in destroying many enemies by his own death: Ezr. 1, 1. ●nd. 6, 3. David in a stout kingdom: Solomon in a peaceable: and I see not why Cyrus may not also be joined for his office, though his faith be less certain: yet because he set Israel free, and would have built the Temple on his charges, therein he bore the form of a deliverer: As all these had foreshadowes of a body to come, performing a better thing answerable: so well might a man look that Sem the rarest, or only for glorious phrase of Blessing, should not be left in meaner degree. Therefore the matter in his story doth ring and roar, how in obscurity he is glorious: who in style, being known Sem, blessed openly from his blessed God: recorded for all the time of his life, first in that kind unrecorded, as touching dying, appointed to that dwelling place whence Nations should learn Religion, derived unto his tenth descent, finding a man ordained to the succession of blessing: Suddenly cometh on a stranger in a famous name of a just King, to make him unknown to the blind world: such an one as none might hold for beginning of days, for end of life, or yet for father, mother, or kindred, to be a Chanaanite: and to special purpose a Sacrificer without record of end: to represent by sequel of matter offering itself, even the son of God, that king of justice & Peace, without Father in his manhood, without Mother in his Divinity, john. 1. 10. and 11. without kindred for acceptation, and yet for ever continuing a Sacrificer. So an history one and the same becometh a black cloud to Chanaanites, and clear to such as take both will and leisure to view the cloud that might conduct to follow God. Upon mention of Ageednes, I may join § Without Sem, succession of doctrine hath no record. Succession. Sem only of all living with Abraham, is recorded to have seen the old world. Beyond record, we may affirm no exceeding old age. Noah was dead before Abraham was borne. Sem might tell from two men, Lamech and Methuselah, who both lived in Adam's days, the stories from the beginning until his time by hearing: and the later by his own sight, of profaneness, of religion, of the wrath, of mercy. Such treasure hid in Sems' breast, holding the glory of God, would seem more precious than any wall of jasper or Crystal, to behold the defence of God clear in the midst of the enemies. job would not so much esteem of any * Heb. Ra●●oth, by the high colour holden to be Coral, as I guess from Orpheus, in couralio. 57 Coral or ‡ Heb. Gabish, in Orpheus I read Chabazios, by notation it should be like an hail stone. In Greek also called Chalazias. Plin. book. 3● Cham 11. Chabaz, as Abraham would of Sems' authority to drive away Serpents, such as Nachor his brother, and Ishmael his son were, despising the words of the Blessing. Bianca Sem, Abraham and Lot might instruct Isaak, who by them might be brought to see Sem: that four workmen, four just men, of whom Heathen come and not Israel only, meeting at Salem, might begin the building of the high jerusalem, where in time all their Families should have a glorious dwelling. They though than few would tell how their children should be taught by jehovah, when of them he took flesh, how they should have plenty of peace (or Salome) in the high Salem, being settled in justice: and their teaching then amongst Heathen, was aprecious building, where stones were laid with ornaments: the foundation of Saphir, the windows of Emeraud, and their gates with flaming stones. I more willingly use these terms, by imitation of Esay. 54. wherein he telleth of the Heathens calling: For that the state of us now is very like theirs: the partition wall, of circumcision and Moses ceremonies, being so broken down as if it never had been built. Moreover the doctrine of Moses delivered in twelve Precious stones, wherein were graven the names of the twelve sons of Israel, not only to be in remembrance before God, but also to teach their children to hold the precious gift of faith, as their Fathers did: moveth us to consider that the like were worn not upon, but within Sem's breast before: who had lived in the days of so many several fathers, and was a high Sacrificer, bearing urim and Thummim, the form of wholesome words, Faith and Love, within his breast. When Isaak should hear him teach of God's love towards the world, how he would give his only Son for man: he should be prepared before he knew his own case, to give himself to God, at the commandment of his own Father. And well might Sem be feigned to have two Onyx stones on his shoulders: the one having this engravement: The seed of the woman: the other having this, jehovah Elohe Sem. These points be more precious than any Stone. For afterwards by these the white stone, with a name which none knoweth but the receiver, shallbe given to such as fight for these two Powsyes. When Sem should teach Abraham how Christ should come to his own, but his own would not receive him: john. 1. he might see a stamp of that in Sem, who being amongst his own, was not glorious but to such as God drew unto him, despised and rejected for speaking of Religion. Now two things yet remain to be handled: The one a common saying of the jews: from the Babylonian Talmud, which often afore I have mentioned. The other in what special meaning the nation of the jews beareth blame for dullness of hearing. Both which clear the cause. They say, from Elias house. Massecheth Sanadrin, Cham Chelek. pa. 97. line, the last. 6000. years the world stands. 2000 Tolu (or before the Law) 2000 in the Law. 2000 in the days of Messiah: which is by interpretation Christ. By ●ohu they mean a vacuity of ornament, in the rate of commandments, Abraham had the Promise in 2083. jerusalem was destroyed at. 4000 How near. 6000. the world shall end, God only knoweth certainly: men can but guess, by like revolutions. borrowing the term from Genesis the first Chapter, where the Earth is said to be Tohu, that is, void. Now by the Law they mean not that which commonly men would think, Moses law. For long after that was given: but they mean the commandment of Circumcision, or any thing that God commanded Abraham. The law of Faith standeth rather in a narration, then in a form of imperative speech: which being told but in adam's and Sems' time, for common and open record, they who knew not Christ, could never know whom Melchisedek could represent: and they who knew the preferment of Sem, would soon know why he should be likened to the son of God. Sacrifices doubtless were commanded: but no express word is written so, that men might be for●ed more to the law of Faith: which they that knew not, thought all a Tohu, or emptiness, until Abraham, that even Sem in all his royalty and office, could not show them an eternal Redeemer. So for the other point, of Dullness in hearing. The Lord would never blame the jews Nation for ignorance in the Prophets' language, open sayings, Tau. Resh. Iod ad Gimel in Arithmetic make. 613. which number of letters they find. Exo. 20. for the speech of the Lord in the Law, and in memory of that have gathered the Commandments. 613. full blindly enough: omitting the article for Christ, holden in their belief: and appointing no law for belief in him, which was the end of the Law. as Therig (that they call the. 613. commandments) nor for the times, wherein for all knots they yet have the truth, nor for the place whither Christ was to come, nor for the families recorded: who doubtless at that day agreed with S. Matthew and S. Luke: though they would neither commend them, nor keep a record of their own: they never durst resist them. For these points whereupon the Scripture to us seemeth sealed with seven seals, for want of daily reading, wherein we should be occupied: The Nation most cunning in these points, touching the open phrase, should not be blamed: but for the close life scattered through all these sayings, the Scripture blameth for dullness of hearing touching Christ, for his person and his office. For the whole world by loss of Millions, daily find this a great secret: how God was manifested in the flesh, was justified in the spirit, was seen of Angels, was preached in the world, was believed of nations, was taken up in glory. The Turks, jews, and all other Infidels, they hear this: but they hear these points dully. Though in the two thousand years of Tohu, no expressed sayings for Religion, That the words of God, for faith in Christ, should be better marked, little else for 2000 years is written. to continue are written, but for these points, of the Seed that should overcome the Serpent: and of the blessed God of Sem. By neglect of the first, came impiety in all kinds, and thereupon the Flood. The flouting of Sems' blessing built Babel, to make a Shem or Name: and that bred the shame of Languages. Before Abraham and Moses, this was a deep point. And after in expressed words, it is the end of the Law. For Moses Leu. 26. describing perfect recompense of justice, speaketh of plenty in Corn, Wine, Peace, and such: and of the placing of God's Tabernacle amongst us: (which points, Amoz. 9 S. Luk. 1. and Apo. 21▪ turn to Christ) and never inclineth towards any story in men, for performing any such thing: but contrary, in the punishments for breaking. Moses foretelleth their story, until they are in Babylon. 70. years, and how they will confess their sins, and the sins of their Fathers: and telleth how God will remember his Covenant with jacob, Isaak, and Abraham: and that he brought them out of the land of Egypt. This doth Moses tell. Daniel showeth the performance. He when the Captivity was ended, confesseth his sin, and the sin of his Fathers, and that every curse written by Moses had taken effect from the just God: and notwithstanding that God would remember how he brought his people from Egypt. Hereupon God doth work for us wonderful things. He sendeth an Angel to Daniel to teach him understanding: who did so, as he himself recordeth for more certainty, that we should take his words in that meaning as he himself took them, and not be wiser than Daniel. He calleth the Prophet that gave God holy praise of justice and truth, Delight itself, Chamudoth in Hebrew, and telleth that the word came forth at the beginning of his prayer: (Now he prayed for return to build jerusalem) and from the outgoing of that word, unto Messiah the king most holy, bringing in justice eternal, to end Sacrifice, to seal vision and Prophet. 490. years exactly were pared out: and thereupon jerusalem should be destroyed. This he told: but who did look so far to the end of the Law? As Moses face did shine to such as could look upon it: so doth his doctrine shine to such as pursue the tenor of it. Yet none can come to the end of it, nor remove the covering from their heart: but such as the Father doth turn and draw unto the Son. After the Lord had long taught, little could men look into the person of Christ. They thought him to be john Baptist, Elias, jeremy, or one of the Prophets, but could not know the King Holy of Holy: therein they were still dull of hearing. Neither could any of the Scribes and Pharisees assembled, tell how Christ was both Lord and Son of David. Let us come to the Apostles themselves, how scantly they knew Christ: Peter doth confess, that he was Christ the Son of the living God: but the thunder of his power against Satan by his death, that he did not understand. For when the Lord said: that he should be killed, and rise again the third day, he was not now simeon Bar jona: a right hearer of jonas case: what should be answerable to jonas, lying in the Whale's belly there days and three nights: but said, Chos ve shalom: in our phrase, God forbidden: being a Satan, a stumbling block, not conceiving the things of God. Let us consider how dull we ourselves are, for the word Rock. That word in the Prophets' divinity, and in the Apostles phrase, and course of the demand of Christ, importeth God. So the Septugint translate the term ZUR, that is Rock, by term * 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 twice telleth us that plainly: there is no Zur, Rock, but jehovah. And S. Paul called Christ the Rock: and our Lord sealeth up the Disciples answer, how he himself is the most Holy, the Rock: who will perform vision and Prophet, by whom always came forgiveness of sins. In this point the sharpest edge will soon turn aside. The Romises do not only there turn to Peter the name never bestowed but upon God, but do the like in Gen. 3. saying, She (not HE) shall bruise the head. Though the masculine gender be past all doubt in the Hebrew. These deep sayings they mocked, before the Flood, and at Babel's work. And when Christ granted, that he was the Son of God: they made that the occasion of his death. Moreover when S. Stephen said, That jesus of Nazareth would destroy that place, and alter the laws that Moses gave: what had he then spoken more than Gabriel spoke, That Christ would destroy City and Sanctuary: and finish Sacrifice & Offering? And where it is in Moses said, that his laws should continue Le Olam, continually: It falleth out most fitly in this cause. For Olam signifieth a jubilee. Now jubilees continued not beyond our Lord his death: but the last fell out in the same year, that Holy year, the acceptable time, when he brought us into our Rest. For particular declaration of that, an other time must be taken, and for Moses further meaning, to be opened. For the present matter touching dullness of hearing, it was spoken doubtless of not understanding Melchisedek representing the Some of God: which representation, how would that Nation ever have looked for in a Chanaanite, whereas in Sem granted by them to figuer Christ, and in most manifest Scriptures, they would rather stop their cares, then hear that point? Thus all that is spoken of Melchisedek, shineth in Sems' cause: and it can not be, that any other then alive, should be thought equal in the kind. Sem is the honour of Kings, for antiquity, and justice: ended his dwelling at Salem, whence Religion sprang to our Fathers: was the worthiest Sacrificer to his God, was unborn in the world now, undead in the memory of most that saw him bless Abraham, undying in description of his age: besides the manner of speech before used, to the astonishment of men. Sem only could tell Abraham and Isaak, the stories of Adam, from the mouth of Lamech and his father Methuselah: only by the Jews grant against the jews can be brought, a keeper of the world from Tobu, by his own ears testimony, as knowing the law of Faith before Abraham. Sem only had before a promise, wherein the learned jews would be dull of hearing, and was meet to be likened to the Son of God in his case then. And never was any King more strengthened to a Kingdom by Warriors, then Sem is by arguments, to be Melchisedek. This I had to speak of Melchisedek, stirred up first to defence by speech of a Learned brother, who taught the same, and of some was blamed. Afterwards I wrote in few lines the effect of all this, sufficient (as I supposed) to stay the unstaid: and so I found, that in many it took place. One Learned man otherways minded, wrote what he thought good to an other conclusion. His, and mine, I willingly commend to the judgement of the Godly: that the truth may take place to common agreement, in building the kingdom of justice in Peace. FINIS. Hebrew Rabbins, or Rabbine works, cited in this book for Sem or Melchisedek: whose whole works, from Venice, or Francfurt, Students may have. 1. Aben Ezra. 2. Abrabbaneel. 3. Abraham Ben Isaak in Navath Salom. 4. Abraham Zakuto author Sepher juchasim. 5. Abraham Perizol. 6. Baal Aruch. 7. Baal Hatturim. 8. David Kimchi. 9 Elias Mizrachi. 10. Isaak Ben Arama. 11. Levi Ben Gerson. 12. Menachem upon Moses. 13. Midras Bereshith. 14. Midras Tillin. 15. Moses been Maymon, or Rambam. 16. Moses been Nachaman, or Ramban. 17. Perush col millah Kasha: that is, an exposition upon every hard word. 18. Salomob jarchi. 19 Seder Olam Rabbah. 20. simeon been jochai: he is cited in the Babylonian Talmud: but is far elder in Zakuto, in Sepher juchasin: as of S. Paul's age. 21. Talmud Babylonian, printed at Basil: and from Sucha, Nedarin, Sanedrin. 22. Tanchuma●.