A Treatise Proving Melchizedek to be Shem

Scapes in printing▪ at which if the Reader stagger, let him read thus.

sickerly for sickerles, A ii. line 33. Sixtus for Pius at A 4. line 12. for 〈 in non-Latin alphabet 〉 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 margent. read Psal. 48. for 180. D ii. 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 Melchizedek, who he should be: wherein is enterlaced a discourse of the old Greke translators, hiding their mind for Gen. 5. and 11.

S Vndry opinions hath Epiphanius of Melchizedek, what, or who that person should be. But time hath vanquished part of them, frō defense of y ^e learned by writing, though in phantasies of men they be quick. Part, have yet their defenders of sundry sortes until this day. Of such as are vanquished, a short speech may suffice: of the others, more shall be spoken: to settle one, true.

1 The Melchisedekians framing a deadly heresy, as Epiphanius doth record, held Melchizedek to be a certain wight dwelling in some place, which none can tell of, being a wight greater then CHRIST. Forsooth they would stablishe that opinion from ( Psal. 110. 4.) Thou art a Sacrificer forever, after the order of Melchizedek: 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 Sacrifi • er after the order of M • lchisedek: 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 forever. Rom. 9. Of Melchizedek speaketh the Apostle in the same place, that he likened to the Son of God, continueth a Sacrificer forever. 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 y ^e master? Now Melchizedek 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 ( 〈 in non-Latin alphabet 〉 .) named in the Scripture. How many others have not their kindred in y ^e 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 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 cannot 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 ende of life. Whereas the Apostle expressly teacheth, That it is ordained, that all men once shall die. Now of Melchizedek it is as well affyrmed, 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, ( pretending a religion. ) Neither is the Figure hereby destroyed. For it is not spoken simply, but in relation. And every 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 medlyng with that certayntie, which is evident since Moses wrote a Comment upon that case, showing what man was then alive, at Salem greater then Abraham. And without the story of Sem, I think we shall hardly perform this charge: Consider how great this man is: or understand this: Of him we have many things to be spoken, hard to be uttered: because ye are dull of hearing. Folow 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. 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 Messias. But how large may we expound his silence, to be over his whole law, or in the phrase touching Melchizedek? Doubtless touching the open and present story of Melchizedek. 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 then 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 then 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 then all religion had. But the Jews should have been more entangled by a doctrine making any then alive greater then 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 then Abraham, but would talk according to their meaning. Let none thereon frame a godlyer modesty unto him self, then the whole sway of Hebrews, touching an Hebrew point, will suffer: and the Apostle writing to them: expounded by their continual judgment. 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 Noes blessing from age to age until their time: and had taught them who dwelt at Salem, borne before the world now, not of their kindred: nor like to ende his life in their days, by reason of lusty strength. An higher point Melchizedek resembled, 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. &c.

2 There sprang another opinion that was somewhat holden of some old Latins, otherwise the best learned: But Epiphanius fathereth it upon Hierax, which taught earnestly that Melchizedek was the holy Ghost, because he was termed to be lykened to the Son of God: and applieth these words, Abydeth a Sacrificer continually, to that which the Apostle said: The spirit maketh intercession with groninges unspeakable. But Hierax hath mist 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. Some pardon must be given to them that held this error, more then to the former: by reason that of two other opinions, which have had some stroke: neither could greatly please the Greeks Vntyll this day, as shall appear by the discourse. Also amongst the Latins S. Augustine was a mighty wrestler for y ^e defense of Hierax mind, stirred Up by y ^e fondness of that one opinion, which Greeks somewhat liked of, either not knowing, or not considering clearly the Chronicle and story fortifiyng the other. These two opinions agree in one point, that Melchizedek was a king of a small kingdom in Canaan: Or as one translateth Tremellius, (a little Chanaanite King:) for as the Jews language is called in Isaiah. 19 The speech of Canaan: so any one dwelling there, might as well be of Tremellius called Chananeus. Now by both sides, who hold this opinion, Melchizedek cannot be any spirit: but one that hath Adam and Noah to his father, and doubteles to his mother Eve namely: and had both beginning of days, and ende of life in propriety: and liveth not continually on the earth: nor can abide a Sacrificer forever, otherwise then by the description of Melchizedek. 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 then Abraham. From this one stock of this king in Canaan, grow two branches: one beareth up them, who make him to be of Chanaans seed: an other hold they, who say that he is Sem the son of Noah. The first the Greeks brought in, who held that Sem could not then be alive: The other held the Hebrews.

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, least the strangeness of Terah’s case should make Heathen amazed. Thus Moses joineth to Terah’s death Abram's calling, promise, and age, saying▪ And the Lord said unto Abram. Get thee out of thy land, and from thy kindred, and from thy Fathers house, unto the lande that I will show thee. And I will bless them that bless thee, and curse them that curse thee, and in thee all the families of the earth shall be blessed. And Abram 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 shall be perfect from the Lord. It is manifest by this Text, that after his fathers 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 judgment of the Jews of this time. This he writeth. It is like that none is ignorant that have read the Laws, how Abraham first removing his dwelling frō Chaldea dwelt in Charan. And after that his father died there, he remooueth 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 Philoes judgment. 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 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 rancor, because he saith, that after Terah’s death, God removed Abraham's to Charan. Nothing but rancor 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 eldest, then it could make Sem eldest: whom the Septuagint, and most Rabbin's hold to be younger then Japheth. Moreover, they hold Sarah, who was but ten years younger then Abraham, to be Harans daughter. Genebardus lyketh 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. An other reason against the Jews is this: that they observe how Moses speaketh of Terah only, in that Chapter that he died: least 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. An other 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 suruiue: and he should out live Abraham many years, if he were borne in Terah’s seuentith year. But they grant that Sem delivered the blessing to Abraham: for they hold him to be Melchizedek: as witnesseth Aruch in the word Jerusalem, and whole troupes, whom I elsewhere cited. Therefore Abraham out living Sem, must be borne as Philo casteth his age: whereupon doubtless the Translatours were most moved to alter the Text for years. Now I will return to my disputation for the other two opinions touching Melchizedek.

The Greeks held, that Melchizedek was a man of Canaan's race: Epiphanius and Oecumerius are plain in that. Chrysostom upon Ebr. 7. speaketh more circumspectly, that they knew not who he should be, 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 another 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, 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 Melchizedek: though he were loath to seem a destroyer of the 70. authority, which Jews fables advanced, & Greeks unskillfulness too much embraced. Thus he would seem to confute Shem defenders, saying.

And these shall be 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 Melchizedek met him. Now Terah the father of Abraham begat Abraham being 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 nintie and five years. Arphaxad being an hundredth thirty and five years old begat Selah: so are years one thousand and thirty. Now the foresaid Sem. whom Samaritans phantasies would have to be Melchizedek, 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 yere 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, howe could he reach to one thousand an hundredth and thirty years, that Sem the son of Noah, being ten ages before called of them Melchizedek, should be thought alive after ten ages? O great wandringes of men. Now by the accompt of other Copies, from Shem age since first he was Sem, unto the foresaid time of Abraham's meeting Melchizedek 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 Melchizedek. Therefore on every side, this tale of the Samaritans falleth to nothing. Anone I will try further his meaning: Now thus I have laid down the force of his supposed opinion against: That Sem should be Melchizedek. 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. For I have heard Learned men, more then one, object earnestly this aucttoritie of Epiphanius, little considering how thereby the authority of the scripture copies should perish wholly. He, & they, shall be answered both at once: if they will start to no further skapes then Ep • phanius him self 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 Melchizedek: but from the Greek accompt of time. Yet I must needs tell him: that he (as other native Greeks) hath hindered y ^e 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 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 Ezras time: whereas nothing is more unconstant then 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 Melchizedek: and therefore Epiphanius hath nothing for his defense. And the more is he to be blamed, in that by some copies he found from Shem birth to Abraham's wars but six hundredth twenty and nine years: which variety might have hardened him to have sought for y ^e original, in true plainness. I think he might have found in some Greek translations, or commentaries, the letter phi, which standeth for five hundredth, instead 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 partes, (that I have seen) English, Latin, Italian, Spanish, French, Duch. &c. 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 defense the authority and testimony of his conclusion. And thus much for turning against him, that which he chiefly leaned upon, in his outward show.

Now that Melchizedek is not a Chanaanite, two points are handled therein by S. Augustine. The one, that no Chanaanite could be greater then 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 will be sure.

And for their objection that make the superiority to stand in the blessing, * 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 him self was a sacrificer, and therein could not be inferior to any Canaanite 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 them selves. For, whereas God is called in Shem house, • l. Elion, the Chananites had several God's, one called El: another called Elion: as often hearing somewhat of Melchizedek, 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 eche one after their own gods: wherefore I cannot 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, who cast Sem to be yet then alive) that Melchizedek 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 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 Melchizedek. And unless he were a Prophet, I see not howe he should excel: nor yet how he may be counted a Prophet, but in the blessing of Abraham. So Seder Olam Rabba Cha. 21. reckoning Sem in the catalog of old Prophets, used Melchisedeks story for a proof. Such Hebrews as I have, that handle that case, record not only their own judgment, but also the judgment of others agreeing thereunto, that Sem was thought to be Melchizedek. R. Bochai is peremtorie in that. Fol. 23. col. 2. line. 42. and there in a kind of Rabbinical descantyng upon the phrase, showeth how Abraham was named by him heir of the world, from the attributes spoken of God: in the words, Blessed be Abraham to El. Elion, (the Mightie, the Hygh) possessor of heaven and earth. There also he handleth Thamars case, that sentence was given by Judah upon her to be brent: because she was (so they the Rabbin's talk) Melchisedeks or Shem daughter: and burning was the punishment of the sacrificers daughters, in such faults. Marten Luther in sadness confuteth that: reckonyng howe long before, Melchizedek was dead, and showing that the time will not agree. As I think, they noorished 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 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 Rashi handleth the cause of this blessing, whose words be these, upon Melchizedek: 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 shown 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 Rashi and Epiphanius in Ancorato, are of one judgment: that many of Shem posterity (such as had not their tongues altered) kept about Jerusalem: though in time Chanaans families wearied them out. For that I will not strive, as Ramban doth against Rashi: 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 judgments: as David Kinchi upon Psal. 110. Rabbi Nathan in the record of the Fathers. Ibn 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 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 wittely contrived, to some note upon the letters, for better preservation also of the Text. Ralbag confirmeth the Rabbin's consent, by the great matters which are in Melchizedek, 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 Iireh. Abraham called it Iireh: Sem called it Salem, as hence appeareth, Melchizedek king of Salem, the holy blessed God said: If I call it Iireh, 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: Iireh 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 Shem dwelling, whence in time Iapheths sons should learn to dwell in the tabernacle of God. But from Zion came forth the Law, and the word of the Lord from Jerusalem: whereby God had his Tabernacle amongst us of Iapheths house: therefore Zion and Salem was the place of Shem dwelling. Thus reasoneth Midras: that being so, doubtless Salem and Sem were despised by the buylders 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 Wormes, being 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 pulde 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 furnyshe our selves to agree skillfully with them for the writ, and take heed least 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 teache that which Moses and the Prophets taught not. I will pass over Tanchuma, Elias, Abrabaneel, Zakuto, to hasten to those Hebrews, which by type mystery or calling of the matter to an high understanding, deal in Melchizedek as doth the Apostle, considering how CHRIST in him is represented: that thereby the Apostles words may less amaze us, when we see that y ^e Jews of them selves bring Melchizedek, to represent the eternal name of God: and distinctly the Messias: against their present religion, at this day.

Let us mark R. Simeon ben Iochai a Rabbin, of which a man may speak, as Homer speaketh of Egypt: that therein been receites 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 Iochi, 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: Melchizedek king of Salem, Salem properly: When is he king of Salem? In the day of reconciliation, when all faces are made lyghtened. What can be better spoken, or more fitly for the party resembled by Melchizedek? For when our Lord Jesus ware the crown of Thorns, then 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 him self, 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 Messias, who is also Shiloh: in which name is Yah, the Eternal. And there he speaketh of the Serpent desirous to shed blood: so that Christ should be kilde, and many of Israel with him. This may well be admitted in the Cabalist, who yet properly held Melchizedek to be Sem, as S. Rashi & the Talmud doth. This old Cabalist should be the more esteemed, for that out of him many cite from these words, Jehovah, our God, Jehovah: the persons of Father, Son, and holy Ghost: Yet I may for his skill speak as of one, that of late wrote a Book imperfect and vnpermitted, and forbid to be printed: of the Lyues of the Fathers: A discourse framed by a rude Seruing man, who had scraped notes from sundry men: and stained all, either with arguments unapt, or with blasphemous errors: He citing Zoar, (a book whereof he cannot read one word) caused his book to be fathered upon such as would loath it: and by such means many were dispersed, and the simple much entangled. The same is the case of these Rabbin's: 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 Melchizedek 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 ben Arama upon Genesis: whose words Sebastianus Munster, & Augustinus Nebiensis use upon Psal. 110. where Melchizedek 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 Messias, 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: Sit on my right hand: and again: The throne shall be 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 Melchizedek king of Salem▪ He was Sem the son of Noah. An other exposition. Melchizedek. &c. as it is written, The Lord sware, and will not repent: Thou art a Sacrificer forever, after the order of Melchizedek king of Salem: And who is he? This is the just king: and the savior Christ the King: as it is said: Behold thy King, a savior also, that shall come to the just. This noteth Galatinus from Hebrews: Rabbi Phinehas the son of Jair said: Melchizedek, 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, styring them up which are dull of hearing, to weigh many things from Melchizedek 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 tythe 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 ende of life, but lykoned to the son of God, continueth a Sacrificer forever. Consider how great he is unto whom, even the Patriarke Abraham gave the tyth of the spoils: without all gainsaying, The lesser is blessed of the greater. Who cannot 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 Ibn Ezra, upon Cant. 1. in Praes. Know that in this speech, O Daughters of Jerusalem, many have staggered (seeing the Sinagoge of Israel speaketh it) what that, O Daughter of Jerusalem should mean. Some say there be two: one in Heaven, another on the Earth beneath it, answereable 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. Ibn Ez. affirmeth, that Solomon's name in the ende of the Song signifieth Christ. And Rashi 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 Iochaj, who living with R. Akiba esquire to Bar Chosha the pseudo Christ, though he mist to hold the true Christ: yet he is plentiful of good phrases, such as the Apostles have, and speaketh better then he knew in the Apostles kind.

Consider another point what y ^• Apostle meaneth, when he saith of Melchizedek 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 skant his favorers, would use any word that might not abide trial of the adversaries. Now I hold that the Hebrew words, VE HV COHEN, that is, And he the same still was sacrificer, are urged even after Ben Iochais manner, who was alive when that the Apostles wrote, and amongst that nation. So in Zoar he the Rabbi expoundeth: AND HE shall bruise the Serpentes head, to import the nature euerlyuing. 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 coyner of new phrases. Whereas the New Testament in 4640. words, and some more, hath not skant 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 things according to the form shown on the Mountayne, to teach men of a Sacrificer in Heaven: who is Michael. Which very same text the Apostle citeth, disputing of y ^e Sacrificer entered into the Heavens. Moreover in words they confess that Christ should be kilde: and 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 aucthours. Them selves 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 Iud. 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 Melchizedek.

The testimony of Josephus touching Christ, a just and holy man, or rather more then a man, who taught the people truly, is cited by Eusebius. So to good purpose in Mid. Psal. 10. one R. Iochanan, who might well be of the Apostles age: for one of that name was scholar to Hillel, of Gamaliel's 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 Rabbin's ) it is manifest in Caiaphas, speaking of God, in their term Baruch 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, Ibn 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 peculiaritie of speech. Isaiah 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 crucifiyng Christ, and profaning the holy blood of the Covenant. But as touching their sayings, fighting for us against them selves. I think them profitable, when they are cited with skill, what they do mean, or ought to mean: otherwise they will trouble much, men little acquainted with them. And thus much for the judgment of the Hebrews touching Melchizedek. Next them, let us behold the Latins what they taught: and after that, we will examine Epiphanius better, and conclude by examinyng the text of Moses by it self.

And first S. Jerome must come forth from his Epistle to Euagrius: who knowing how he was sure to be blamed of captious people (as he telleth) whatsoever he said. yet proceedeth courageously. And first taunteth a writer, that affyrmed Melchizedek to be the holy Ghost. Next Origen. and Didymus, coming much in the same kind: who by the same reasons make him an Angel. 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 Melchizedek 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 seconde 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 him self at thirty procreated Heber: who, as we read, at thirty four years begat Phaleg. Agayne 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 thyrtie 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 outlyue Abraham his nephew in the tenth degree thirty and five years. And soon after. Also they teach, that it is no marvel that Melchizedek went to meet Abraham, and brought forth for his repast bread and wine, and blessed him: seeing he owed this a duty to his grande Child. (And again.) This have I learned of the best learned, of this opinion: who are so far from thinking Melchizedek to be an Angel, or the holy Ghost, that they ascribe the most certain name of a man. And in good sooth it is foolysh, that, upon a speech in type, one should concerning Christ's sacrificehood, not having ende, 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 〈 in non-Latin alphabet 〉 or fit answereablenes as to take away the truth of the story: and say, that he was no king, but an Angel shown in a man's Image: whereas the Hebrews so vehemently endeavor, to show openly that Melchizedek was Sem the son of Noah. Thus the fadde Father, loath to strive with the Greek, showeth what he best lyked under the Jews authority: which Epiphanius in Greeks to Greeks durst not so well do. In the times of blindness, yet in this tory men were not blind. For Gulielmus Tyrius when Satan was loosed, made Bishop of Jerusalem, wrote, that Sem, called Melchizedek, there dwelt. Also many others of Romistes are content to follow lerom, as Petrus Somestor in Scholastica historia, Aquinas, Lyra, Johannes benedictus upon Gen. 14. Cassaneus, Nauclerus, and whole troupes 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 mynding to disgraee some that there in seem to stagger or strive: yet good Melanthon before him, was no less sensibly and certaynely persuaded herein. Also John Lucidus was plentiful in this matter in his Chronicle: Isidorus likewise, who maketh Salem built by Melchizedek, treadeth in the same steppes with the Hebrews.

But Romistes, I need not to name many: for the simple of that sect, Genebrardus him self is of two great credit with them. Men of better religion, and more of Jerome's divinity, are fitter for the cataloge of his followers. The three fold thread of Carion Melanthon, and Peucerus, will not sone be broken. Melanthons words bring a great light to Moses. narration. Isuppose (Noah) came from Armenia, into the old Country: that is, the places near Damascus, where he had Iyued 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 Melchizedek. Therefore the Church of God was in that place, where was Noah, Sem, and Shem sons, so long as they kept the true doctrine. Doubtless Sem kept the light of doctrine: But whereas his posterite 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 Cosen 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, Abraham, and their kinsmen: when Sem saw the eight of his Nephews in descent, called to the society of the Church, and the promise of the Messias 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 vpo Melanthons Chronicle, is no less plentiful to the same effect. And Chytreus a long student in story, yet alive, but very aged, N ^c a reuerencer of Melanthon, deserveth that reverence, to have his words set down: and first for the name what it meaneth. SEM, a name, in whose posterite the name of God should always remain, until that name which is above every name, should come down from heaven: and in Shem posterity take flesh. And Melchizedek it is a noun appellatiue, the epithet of Sem the son of Noab which dwelt in the city Salem, which was called afterwards Jerusalem, and was distaunt five miles from Hebron, where Abraham dwelt. Therefore those firstlyghtes of the Church might, often meet, and confer of great matters, and teach and strengthen their hearers.

Seln ••• rus, another 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 judgment therein, be neglected for his great pains and large comment upon Genesis.. Take his words. Melchizedek signifieth a king of Justice. And it is the usual iudgemt of the godly Doctors of the Church, that this Melchizedek was Sem the son of Noah, who was the greatest Patriarch of that time: for he lived before the Flood nintie eight years, and outlyued Abraham 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 Melchizedek he had by his office, which he bore: because he alone (though poor in respect of other kings, specially his neighbors) was a just king, looking to his Churches and calling, and governing them well. And also, because he bare the type of the Eternal king, I mean Christ.

Now that the simple may know that our Nation beareth no blunter beasts then others, nor the Sun dryueth 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 then 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 Melchizedek, the which first after the Flood made the city of Salem: and now it is called Jerusalem. An other old English Chronicle specially deserveth accompt: his letters speak thus. Mee redeth, that Abraham yaf first tithinges: but Abel yaf rather the first that God sent him of all manner kind. The Hebrews tell, that this Melchizedek was Sem. Noah's son, & telleth, that he lived unto 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 Chr • nicle of our country, should not be disdained, for some lies: but embraced in some woorthynes. Master Bale deserveth well, for his true detecting of the Popes antichristianity. If we follow him therein, we should not think him worse advised, where y ^• very Romistes with their greatest aduersarixs, N ^l our best learned, agree with him. In his Preface of the English Votaries: Melchizedek 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 judgment of the reverent father Thomas Cooper B. of Winchester, is to be weighed. This is Lanquets voice. Pag. 5. b. Sem the Prince of Asia, called also Melchizedek, 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 Melchizedek 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 pray. The Apostle saith, that this Melchizedek was without Genealogy, because his progeny (under the name Melchizedek ) 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. Penny, a D. of Physic, a man of great judgment, and gifts in Divinity: who now is with the Lord, and re • eth from his labors. Of him I take occasion to speak, partly to leave some token behind of our Christian friendshyp, 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 Melchizedek 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 affyrmeth Melchizedek to be Sem the son of Noah. He marked offense given to the Matron in the chiefest story of our Lord's Grandfathers after the flesh: in that the phrases for a type & figure, taken from the description of Melchizedek 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 judgment so spake: 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 Melchizedek, 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 Jews▪ I bring Rabbin's: 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 accompt of the constant Hebrew truth, holden certain of all other sydes: but that a few leave all Learnyng to follow them. For them now will I return to the Grecians, that such as followed Epiphanius, may be known to have missed of his meaning.

First I will prove, that Epiphanius did but dally, being content to shake off Melchisedekians, and Hierax. &c. Secondly, I will show great reasons that moved Epiphanius to dispute against his meaning: but so, that one skillful 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 judgment: 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 propri etie of truth. One place proving this kind of dealing, and dallying, he hath. Page. 8. where from Adam to the Floodde, 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 Masorites 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 then their fellows: What words had pricks over their heads, and such other things, which being handled in Zoar, and some by S. Jerome, 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 bare 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 Josephus, hiding his mind for the same ages, following the Greeks: and in Solomon's age, coming to the Hebrew accompt, striving with him self, marueyle neither at Epiphanius.

Moreover in bringing a Kenan between Arphaxad and Selah (whō sometimes 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, least the Grecians that understood not y ^• mind of the 70. Translatoures, should take offense, 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* eldest, Cham 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. Cham 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, then some of his brethren. Yet he followed common custom: though Japheth was holden eldest by the custom of exact truth, amongst the Rabbin's: as D. Kimchi recordeth in the Roote Gadal: and many Hebrews that comment upon Genesis, thought some take the speech as it lieth, at the first sight. Of both Abraham & Sem the Rabbin's of Epiphanius age (from whom came the Talmud ) in Mass. Sanad in, page 69. b. write many things, wherein the Jews sharped their Scholars: which should fall to great obsurdities, 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 Abraham is elder then nachor an year, and Nachor elder then Haran an year, Abraham is found two years elder then Haran. Also it is written: Abraham and Nachor toke the wives. &c. R. Isaac said, Ischa, she is Sarah. Now how much was Abraham elder then Sarah? ten years, and elder then her father two years. So it is found that Haran begat Sarah at eyght years. In deed Abraham is younger then the brother. But by a mystery of their art, thus they reckoned. Know that this their reckonyng, 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 then Cham by one year, and Cham elder then Japheth by one year: Sem should be found elder then 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 spake of a tradition before Rab Zebed of Nahardea, he saith; Ye are taught from that place. Gen. 5. we are taught from another 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 ignora • nce whereof bred a false translation in Latin, to make Sem eldest: whereas Moses words should stir the Jews to another consideration, how they were chosen of the younger house, through favor. Also that they should not despise the Greeks, and Iapheths 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 Rabbin's, here we norysh vntruethes in two special stories: Shem first, and Abraham's likewise: by not discirnyng in what kind of speech Hebrews make Sem and Abraham eldest: where they held it in truth, for both to be otherwise Lykewyse. Epiphanius not being marked drove some to expositions, which him self 〈1 page duplicate〉 〈1 page duplicate〉 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 Rhetoritians thence gather precepts for that kind. Homers Agamemnon, preparyng 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 imperfect: and their shyppe 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 preparde homeward, that skantly could all the wisdom of Nestor persuade them, that the King meant otherwise: or the wit of Ulysses stay them from returning. 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 recordeth out of Aristeas, that they bound 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 theyR 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 Greke. 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 reckonyng 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 dobble reckoning by Oppressors and Reuengers, most exactly so much. Also S. Luke reckonyng Iacobes family to be seventy and five souls, according to the Sep • uagint, was loath to break the agreement or custom of their nation. So I think that Epiphanius to Greeks durst not disclose the secretes of the Elders.

And thus much for testimonies of Hebrews, Greeks, and Latins, touching Melchizedek: where for Latins I broughe many of Witenberge: becaluse that to an abridgement of Codomans 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 seconde edition is against him self, drawing men not to mislyke, that he should be a little Canaanite 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 them selves, and several, they show not all their strength: or being scatttred, cannot be so well vewed, 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 Melchizedek was. Now that Moses meant that Sem should be known to be that King, and the Apostle likewise: the matter it self crieth out aloud. For Moses speaking of Sem blessed front Noah, by these words: Blessed be the God of SEM: and of Canaan cursed, upon Chams badness, and to be his servant: also of Japheth to fetch religion from SEMS house: First showeth how the curse came, in that Babel was built: rebellious Nemrod of Chams race, and the youngest brother, erecting a tyranny, and setting forward a work, for men to make them selves 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 fain 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 forwarned 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 Promyse, as the wrath upon the Tower-building: 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 l • aue his Country, going to Canaan, going to Egypt, returning to Canaan, recoueryng his Lot partaker of the blessing, killing of the king of Elam, was after this blessed of Melchizedek representyng 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. Shoulde 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? Whyle Libanus beareth Snow, and Iordans waters flowe, that will not stand, I trow. Such a stately matter falleth not out without a prophecy. If Adams fall being so speedy, yet had with a warning a kind of foretellyng: If the Floodde 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 Lord's works are known to him of eternity: so it is usual in his word, that he showeth things before they arise: and doth nothing but that he telleth his servants the Prophets. In this kind I assure my self, 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, and just in such high degree of commendation, that those terms turn in him to be as a proper name. And doth not this honor 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, 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 favor of Chams 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 Leuy Heb. 7. but ancestor to Leuy, 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 blam, 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 time. 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 byued from the beginning, would so continue. Now for Golde, if he had loved it, he might have chosen the lande of Chauilah: but that he did not chose, as the name showeth: termed not from him, but from the son of Cush and Chams 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 forever. Rom. 9. and the faith in this son, was the very ende 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, n •• e saw ten: though Arphaxad saw faythles 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 then 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, 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 practice that. And we see. Gen. 10. where the Families be counted that bad tongues skattered, by the rebellious pride for buyldyng the Tower: that his families in that curse were not half so many, before the sixth age in Ioktanes thirteen sons: as Chams sons were in the th • rde posterity punished with parted & diverse 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 Adams or Hebers tongue. And doubtless hereto the fatherly government of Sem was a great help. And as Ioktanes sons dwellinges are farthest now from Jerusalem, as by Heathen writers we may see, by such as give testimony to Moses, whom they knew not: But Arams 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 ancientie, to carry away the general name of a King, as proper to him self: more worthyly then Greeks by the common name of Poet, mean Homer particularly: or mean Demosthenes, by the term of Orator. Moreover if a king be well defined, to be One ruling according to Laws vncontrollable: and again distinguished from a Tyrant, by rulyng 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 Shem 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. 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 soonest 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 ope • lie look to, did not long thrive nor live. For in Shem 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 Shem story doth show, that is, The antiquity of a Kingdom: that before tyranny sprang, it was. Now by expressed words of Scripture, (that a political cause must chiefly be looked unto) unless we make Sem to be Melchizedek, we cannot plainly prove, that a King reigned before Nemrod. Wherefore the honor 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 Shem kingdom is the fittest for that: being shown how ancient it is, contrary to Nemrods confusion: of which most properly the Gyantes words for their common weal may be spoken: Not any in anything 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, least he be angry: to seek in government a virtuous and quiet judgment in this life or way of God's judgment, Nemrods dealing was so hateful in procuryng the buyldyng of Babel, that not only Moses scholars, but also H • athen, could speak of the Gyantes wars, fighting 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:

This Homers 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 spake of: who warranteth me to do the like, with this Poets words. Now the Heathen Poet not being able to ascend above Iapheths times, nor the Flood: and yet making a King the most ancient state, maketh Kings ancienter then Tyrantes, and to receive the government from God. Which opinion would soonest agree with Shem 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 Gyantes vnloyalty: Christians helped by story, should not plead uncertainty, specially having so many Divines of all sortes to warrant them, Plat • in his soph • ster, called Sophesters fight gigantomachian Gyanteswarre. Pitiful it is, that by mistaking the Apostles words, such fightes 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 IVSTICE, 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 partes 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 SHAL 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 Melchizedek we must consider faith gotten by hearing: and a life commendable, even to the tongues of Canaan. Now if we affirm no more then 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 therefore hath his sin forgiven, his iniquity covered, and his mouth made without guyle. Doubtless there were many good men: but as the Apostle speaketh to the bare description for his beginning of days, or ende 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 judgment, 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 lothsomnes: there is not one that doth good. The Lord looked down from heaven upon the sons of Adam: everyone turned away. This is spoken to them that were under the Law: but as there be degrees in sins, so most fi • lie in manifest story it falleth upon the buylders of confusion in Sinear: whom the earth shoke into sundry quarters. And in all the Scripture we read not of any since Babel bred bablyng languages, called to the faith, but men acquainted with Abraham's house, with him self, or Isaac's line, or the Chyldren of the East, the sons of Keturah. And whereas S. Paul Act. 17. saith, that God passed over the times of ignorance: and in his time biddeth every man everywhere 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: in whom faith cometh by hearing: Rom. 11. and we may not mind any thing, above a warrant written: 1. Cor. 4. And as he bade men judge what he said, and would not be a lord over their faith: so all that he teacheth, may be proved by the Olde testament: neither may we draw him into any other meaning. As for the justice of Chananites, and their behavior, the laws in Moses are faithful witnesses. For where decrees are made against most loathsome fylthinesse, this conclusion doth shut up all: Ye shall not do any of these abominations: For all these abominations do the men of the lande which is before you: and it is defiled, and it vomiteth out the nation which is before you Levi. 18▪ 27. Though their sins were not in all so ripe in Abraham's time, yet they were so rife, that their Lande 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 Canaan, fell not out without a prophecy. For by Noah's mouth Cham was cursed unto Canaan. Now if Chanaans history of curse fell not out without a prophecy, why should we against a prophecy of Canaan cursed, believe that a King came of him goodlyer then Abraham, or any King in all the Scripture, with a story without blemyshe? Abraham was a ‡ Prince of God, yet Hagarenes to this day are his stain. Moses was a King, and faithful with God: yet so sinned, as to come short of the Land. Num 20. The Kings properly termed kings, soon either altered houses, or needed new annoyntyng, upon troubles in their state. Saul of Bemamin annointed, within two years lost God's favor. David annointed of Judah, in his life time, and by his life, saw his sons strive: and Solomon was fain to be annointed, because of Adoniahs contention. Likewyse Joash for Athaliah, and Ioachas for Joakim: so was the house shaken: and Josiah who excelled all, and is called the annointed of Jehovah, (though visibly he was not annointed:) yet mist once to loss of life, & his sons overthrew all. To be short, David told that his house would not be upright with God: And if Dauides house could not be, which had Moses to direct them, and Prophets to warn them: should we think that Canaan could yield such a King? let Isaiah judge. Thus he speaketh upon Abraham's victory: 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 then Abraham, the friend of God: the high father, the heir of the world? If Canaan had had a just King of their race, his subjects would some of them have followed him. But no such goodness may be affyrmed of them: therefore neither of a King in their line. Sickerly they had ben 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 Melchizedek, 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 neighbors somewhere: As in Hoham king of Hebron, or in Piream king of Iarmuth, or in Iaphia king of Lachis, or in Debir king of Eglon: who 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 Melchizedek: 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 Hayle stones, then 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 certaynely distinguysh him from all of their cursed religion: so the Apostle doth sharpen us to understand. Moses aright. For in that he termeth Melchizedek to be without kindred, he doth warn us to gather by Moses, that he is not a Chanaanite. Els as Adonisedek is to be holden a Chanaanite, by the place, and all the other kings of Canaan: so should Melchizedek be counted, if sure arguments did not exempt him from their nation. But by the attribute infallible the term of IVSTICE 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 Chanaans nation, no more then of their religion. Now Job was not further from the mind of Eliphaz, Sophar, and Bildad, in any point, then 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 Jews to leave off circumsicion, 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 then that of Abraham y ^e Patriarch: they would sone have stopped their ears at such a collectiō, seeing they did at S. Stephen, having Gabriel's countenance in his face, and Gabriel's words in his speech. For if expressed words would not move them to alter Moses, much less would a bare collection. The Scripture foreseeyng their weakness, would avoid all arguments weak amongst them. We should take y ^e like heed. The families that are in the book of Job, and in the lande 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: 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 Canaan, 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, it maketh nothing against me, but rather with me, that Arams 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 myddest of blindness, will leave some light, who speaking to Midianites nameth old Seth as famous with them. So if such a just king had been of Chanaans seed, some remnant would have continued of the house. But when old Melchizedek or Sem unknown, was dead, then the good men of his household dissolving family, went away to some family, as of Aram, Buz, Vz, &c. when Chanaanites had mightily increased and prevailed in the lande: 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 lande enough for both their Flocks. By seventy years more, & Melchisedeks death, they would more multiply: and more using the soil for them selves, less would they suffer Melchisedeks house-hold to live amongst them. And thus much for the term Justice, contained in Sedek, part of the Name Melchi-Sedek, 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, 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 Chanaans brood should excel all in that blessing. For the knowledge and love of Christ only gardeth men in a continual peace: which the buylders 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, Isaiah maketh them as a Sea tossed, which casteth up mire and clay. 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, from out of the Sea ariseth Rome's power: as both Greeks and old Romistes confidently expound it. So for a long time, more then the third part of time since time 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 Shechem built a Salem: and make it Melchisedeks city: where Jacob becometh salem (that is safe) not to Salem or Peace-Town. 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, Gomorrah, 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 Melchizedek 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-Tamar: Woulde they have suffered Salem so near to be in peace, but for some greater cause, then would soon befall a Chanaanite to be in? Wherefore the short Hebrew Commentary, called An exposition of every hard word: in that place calleth Melchizedek Sem, induced not only by aucthorities, but also by the matter. Whereas Canaan by the curse should serve Sem, and doubtless Sem would not omit the open vantage of superiority: it may well be that for some encrochment upon the possessions of Shem families the first contention did arise. Whereupon the king of Elam, as the eldest house of Sem, should revenge his younger cosens quarrel. That Sem should settle in Salem, it is by many reasons most lykely, for some his posterity: and for his brethren. Epiphanius so far disputeth of Shem sons, in such sort to have been there, but weeried thence by Chanaanites encrochment, that there was a civil right, and not only the sole lordshyp of God in giving Canaan to Abraham. And R. Abra, Ben Isaac thinketh, that Jacob the dweller in Tentes, learned religion from the tents of Sem & Heber. Now for Shem 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 lande 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 dwellinges 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 Cosmographie followeth Christians, not only for placyng of Sem at Salem: or for Cham (of whose place none doubt:) But also for Japheth to be settled where we place Iapheths sons. We have good reason: because Virgil, Ovid, and Horace, from Hesiodus and other ancient Greeks, such as Eustathius afterwards followeth upon Homer, making Japheth one of the Gyantes, in whose time they warred against heaven: Also 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. Horeouer Egyptians made a God of Ammon: so Ch-am in Greek may be written, where Cheth is in many names (as in Eve for Cheue ) vnpronounced, and the Greek termination observed. That religiō doth credit y ^e narratiō. 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 Gyantes age: and never to make a God of him: or as that of the Fable which telleth that Prometheus the son of Japheth made men of the slyme 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 Galatians, 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 another 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 Isaac was offered, where Solomon's care built the first Temple, where Cyrus decree built the seconde Temple, where Christ the true Temple poured out the waters of life: should we think that Sem being a Prophet, would not inquire from what place the Law and the word of Jehovah should come. Nay it is expressly manifested and observed by the very Jews, that the place whence the Greeks should learn Religion was Shem 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 Lande 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, ( 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 Apostate Julian to falsify our Lord his words, stirred faythles Jews to repair Jerusalem, being him self at great charges: but Christ shown his truth. For the Moulde which thousands carried on the day time, was on the night removed: likewise their Morter and their Playster, winds, tempests, and storms dispersed. Their further madness an Earthquake terrified. Upon many their buyldinges falling, quelled them: and plain tokens of Christ, were against them. The Apostate would never have been so mad, if he had known how long Noah's grant for Shem place, to hear a prerogative did continue. The Popes when they had fallen as Stars from heaven, 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 power: then they would falsify our Lord his words, and would recover Jerusalem, to set up there a superstition. They styre 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, then the Seleucide and Ptolemy of old time made: bringing thither the force of Gog and Magog: who also wrought and suffered greater slaughter, then 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 ever unchanged: and yet them selves confess, that while they be out of their Lande, their Law cannot have his practice: and that they are bound to affyrmatiue commandments, only in things about their body, as Phylacteries, 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 Shem 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 then that where Sem dwelt. Wherefore it is a great • mperfection in us, that in so weighty a cause Christians should be found unskillful: unable to express the open prophecies, for the open place, and continuance of Shem City: and also for the perpetual Desolation, and the use of that Prophecy. If for the first point we be found ignorant, where Shem tents were: we shall never eleerely conclude against them, when Shem tents lose their glory. Through our foolysh devotion towards Jerusalem, in that Pilgrimages be continued thither: and we do not openly proof •• e that place a burden of impiety, ouerslowen with an eternal Desolation: Ramban a Jew, writing upon Leu. 26. showeth him self stricken with blindnsse and astonyshment of heart. For he saith, that God will not suffer Canaan 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 them selves, Popyshe superstition wish pricking them forward: which as it is bad, not limityng the ende and term of Shem house: so let us not be found uncertain for the first places of it. Concernyng 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 : 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 Alter, and bound Isaac upon it: and the same is the place where Noah built, when he came out of the Ark: and there was the Alter where Kain and Abel offered: where also the first Adam offered, soon after that he was created. Then if this be holden true, the seconde ADAM fi • lished his course, where the first Adam began his. By this we may 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, 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 ende of life. As the Son of God took not of him self the function of Sacrificer, but was called by him who said, Thou art a Sacrificer forever, after the order of Melchizedek: So neither would Moses have us to think that Melchizedek 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 honor 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 Shem tents. Now if Japheth were his inferior, would Moses have us to think any other man his superior, to represent a Sacrificehood of life vndissolued? Neither Moses nor the Apostle would ever wish any such thought to climme into our heads. And seeing the Mightie, 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, another and not Sem should have the highest place in worship of the most High, the God of Sem. 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. And so the Jews to this day call God the Name. Wherefore the man also called Name, or Shem, was fittest for this name and honor, 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 then Abraham the Patriarch, of whom being dead, God is named, the God of Abraham: greater then Abraham the Prophet, the builder of Alters, the sacrificer of Isaac, and the Prince of God: Sem in every degree is before him: But now we view Sacrificehood. Abraham was the son of an Idolatrer once: but none of Shem fathers worshipped strange God's. Also his life being without record of blemishe, he was fittest to use the highest office. The other is a most high honor, that he had fathers in order in such honor: 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 Tentes. But as The Word coming in the flesh, came unto his own, but his own received him not: So Sem, whom Canaan should serve, was to Canaan unknown, who was his father, or his mother: when was the beginning of his days, or the ende 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 Shem birth. A little weigh their ways. They who replenished Attens plead, that there the earth did first yield up Men. Wise Socrates in his time was no wiser then so to think. The Rivers Ladon and Iaon in Moraea may well be thought memorialles in name of Laud or Lud, and Iauan. Eustathius from Greeks, recordeth that there they said men first sprang. Herodotus telleth a chyldysh tale of Chyldren that heard no voice of men: who were kept so, that they might be marked what language they would speak: Bek they first spake: (in Egypt it was done) and the king learned that Bek in the Phrygian language was Bread: And thereupon a conclusion was gathered, that the Phrygians were the most ancient people. Seeing Englyshmen bake Bread, they 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 Mudde first bred there. And in Arabia, Alilat is their God, as Herodotus recordeth: he seemeth to be Chauila or Euila the son of Cush. For that cause I think the Septuagint translated the name Euilat, putting a, t. to the word: that Grammar neither required, nor permitted. But they would teach the Heathen of their forged God's. Phayt or Phut was holden to be Phaeton, begotten by the Sun: and as the hot Lybea was an intemperate Zone, so they fain that he drove the Charot of the Suns lamp out of course, Anubis in Egypt of Anum or Anub, Chams nephew, was their God. And commonly it was holden, that the earth bare Japheth, Cham, and the buylders against Heaven. Such was their blindness. Moses knowing very well how the God's of the Heathen, and their most ancient monuments of Rivers, Mountaynes, Towers, Countries, God's, and Fables, (saving some few of Adam ) skant matched Shem first years: describeth Sem (keeping his name close) in such sort as Canaan understood his case. For in him Melchizedek hath, as the Apostle doth teach us to mark, no beginning of days, nor ende 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 ende of life. So are Pilate and Tiberius, Annas and Caiaphas, whose name doth rot, and they lie in sorrow: And it is rather a baseness then an honor 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 believe that Sem borne before the Deluge, weakened a quarter of man's former age, by it: yet by worshypping EL ELION, kept a Language original, kept, almost only, true religion, saw men's age again halfed, 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 whyter then the Snowe, of any Vlisses eloquence. He doth not only show how much, 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 Shem life geued 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: 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 honored by the Apostle, with most goodly speeches: as fairer then 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 him self a clenser 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, then the bare speeches to Abraham at the first sight contained: and were dull in hearing, that God was in Christ, reconcilyng the world unto him self. Wherefore the Apostle by Melchizedek, 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: Abel in innocent martyrdom: Enoch in ascending: Noah in saving the world by waters: Abraham in large fatherhood: Isaac in yeeldyng him self to a sacrifice, Jacob in vigilant shepardy, Joseph in saving his brethren, in price of sickles by Judas, and his restraynt between two, one saved, the other perishing: Moses in faythfulnesse over the house: Aaron in sacrificehood, called the Christ: the son of Nun in saving into that Rest: altered therefore in name from Oseah to be called Jesus: Samson in destroying many enemies by his own death: 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 bare the form of a deliverer: As all these had foreshadowes of a body to come, performyng 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 vnrecorded, 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: Sodenly 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 ende of life, or yet for father, mother, or kindred, to be a Chanaanite: and to special purpose a Sacrificer without record of ende: to represent by sequel of matter offering it self, even the son of God, that king of Justice & Peace, without Father in his manhood, without Mother in his Divinity, without kindred for acceptation, and yet forever 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 Succession. Sem only of all living with Abraham, is recorded to have seen the old world. Beyonde 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 Adams 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 Shem breast, holding the glory of God, would seem more precious then any wall of Jasper or Crystal, to behold the defense of God clear in the midst of the enemies. Job would not so much esteem of any Corall or Chabaz, as Abraham would of Shem authority to drive away Serpentes, such as Nachor his brother, and Ishmael his soune were, despising the words of the Blessing. By Sem, Abraham and Lot might instruct Isaac, 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 buyldyng of the high Jerusalem, where in time all their Families should have a glorious dwelling. They though then few would tell how their children should be taught by Jehovah, when of them he toke flesh, how they should have plenty of peace (or Salom ) 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 Sapphire, the windows of Emeraud, and their gates with flamyng stones. I more willingly use these terms, by imitation of Isaiah. 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 Pretious 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 Shem breast before: who had lived in the days of so many several fathers, and was a high Sacrificer, bearing Vrim and Thummim, the form of wholesome words, Faith and Love, within his breast. When Isaac 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 him self to God, at the commandment of his own Father. And well might Sem be faygned to have two Onyx stones on his shoulders: the one having this engrauement: The seed of the woman: the other having this, Jehovah Elohe Sem. These points be more precious then any Stone. For afterwards by these the white stone, with a name which none knoweth but the receyuer, shall be 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: 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. Theother 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. 6000. years the world stands. 2000. To • u (or before the Law) 2000. in the Law. 2000. in the days of Messias: which is by interpretation Christ. By • ohu they mean a vacuity of ornament, in the rate of commandments, 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 anything that God commanded Abraham. The law of Faith standeth rather in a narration, then in a form of imperatiue speech: which being told but in Adams and Shem time, for common and open record, they who knew not Christ, could never know whom Melchizedek could represent: and they who knew the preferment of Sem, would soon know why he should be lykened 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 Dulnes in hearing. The Lord would never blame the Jews Nation for ignorance in the Prophets language, open sayings, as Therig (that they call the. 613. commandments) nor for the times, wherein for all knottes 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 skattered 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 secrete: 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 Infidelles, they hear this: but they hear these points dully. Though in the two thousand years of Tohu, no expressed sayings for Religion, 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 floutyng of Shem 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 ende of the Law. For Moses Leu. 26. describing perfect recompense of Justice, speaketh of plenty in Corn, Wine, Peace, and such: and of the placyng of God's Tabernacle amongst us: (which points, Amoz. 9. S. Luk. 1. and Apo. 21▪ turn to Christ) and never enclyneth 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, Isaac, 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 him self recordeth for more certayntie, that we should take his words in that meaning as he him self took them, and not be wiser then Daniel. He calleth the Prophet that gave God holy praise of justice and trueh, Delight it self, 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 Messias the king most holy, bringing in Justice eternal, to ende 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 ende 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 ende of it, nor remove the coueryng 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 thaught him to be John the Baptist, Elias, Jeremiah, or one of 〈1 page duplicate〉 〈1 page duplicate〉 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 them selves, how skantly 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 Jonah: a right hearer of Jonah case: what should be answereable to Jonah, lying in the Whales belly there days and three nyghtes: but said, Chos ve shalom: in our phrase, God forbid: being a Satan, a stumbling block, not conceyuing the things of God. Let us consider how dull we our selves 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 ZVR, that is Rock, by term 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 him self is the most Holy, the Rock: who will perform vision and Prophet, by whom always came forgiveness of sins. In this poy • t 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 Babels 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 then Gabriel spake, 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 Jubiliee. Now Jubilees continued not beyond our Lord his death: but the last fell out in the same year, that Holy yere, the acceptable time, when he brought us into our Rest. For particular declaration of that, another time must be taken, and for Moses further meaning, to be opened. For y ^e present matter touching dullness of hearing, it was spoken doubtless of not understanding Melchizedek 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 Melchizedek, shineth in Shem cause: and it cannot be, that any other then alive, should be thought equal in the kind. Sem is the honor 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, vndead 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 astonyshment of men. Sem only could tell Abraham and Isaac, 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 lykened to the Son of God in his case then. And never was any King more strengthened to a Kingdom by Warriers, then Sem is by arguments, to be Melchizedek. This I had to speak of Melchizedek, styred up first to defense by speech of a Learned brother, who taught the same, and of some was blamed. Afterwardes 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 other ways minded, wrote what he thought good to an other conclusion. His, and mine, I willingly commend to the judgment of the Godly: that the truth may take place to common agreement, in buyldyng the kingdom of Justice in Peace.

Hebrew Rabbin's, or Rabbi works, cited in this book for Sem or Melchizedek: whose whole works, from Venice, or Francfurt, Studentes may have.

• 1. Ibn Ezra.
• 2. Abrabbaneel.
• 3. Abraham Ben Isaac in Nauath Salom.
• 4. Abraham Zakuto autor Sepher Iuchasim.
• 5. Abraham Perizol.
• 6. Baal Aruch.
• 7. Baal Hatturim.
• 8. David Kimchi.
• 9. Elias Mizrachi.
• 10. Isaac Ben Arama.
• 11. Levi Ben Gerson.
• 12. Menachem upon Moses.
• 13. Midras Bereshith.
• 14. Midras Tillin.
• 15. Moses ben Maymon, or Rambam.
• 16. Moses ben Nachaman, or Ramban.
• 17. Perush col millah Kasha: that is, an exposition upon every hard word.
• 18. Salomob Rashi.
• 19. Seder Olam Rabbah.
• 20. Simeon ben Iochai: he is cited in the Babylonian Talmud: but is far elder in Zakuto, in Sepher Iuchasin: as of S. Paul's age.
• 21. Talmud Babyloniā, printed at Basil: and from Sucha, Nedarin, Sanhedrin.
• 22. Tanchuma • .