tyrannô c. A King is opposit to A Tyrant because he introduceth Right and Equity into the common-vveal but the other â—niquity Such a one was this kynge and such shold all Kynges be That he is kyng off Righteousnes and peace he must be more thenn A Man and yet seinge he is A King off Shalems towne he must be but A Man More them A Man he is secundum quid as he is A type off him who is really King off Righteousnes and Peace and seinge he is A Type and not the person typed he must off necessitye be but A Man and neither the holy ghost nor an Angel as som fondly haue taught And as he must be A Man so an excellent Man seinge he beares the person of Iesus Christ for kingdome and preisthood To say he was A Cananitish kinge or off som obscure stock is as Lowe on the left-hand as the former â—y on the right hand nor wold the Kings round about him haue suffred him to sit in peace had not they knowen him for an excellent Birth Greater then Abram he was not only for Kyngdom but also for Preisthood and what Man liuinge shold be greater then the Father off the promise Shem had the first honour off hauing God dwellinge in his Tent and Yet he was aliue In Shem God had put his Name sham there aÌ„d only there with the Hebrues diuerse Greeks Latines and others I must fasten Melchisedek who will knoe more reason for this let them read Mr. Broughton his Treatise off Melchisedek That this Shalem was not as som teach som other towne thereby but 〈◊〉 halem in after-age so called old Onkelos is so mynded in his Thargum and ordinarily all after him The Psalmist sainge that the Tabernacle was in Shalem ps 76. 2. it leadeth vs both to Shems Tabernacle and to Ieru-shalems City for fyndinge out the typicall kinge off Righteousnes and Peace and not only Meleâ— A Kinge but also Cohen A Preist and that to Elâ—gnelion God most â—y This King aÌ„d Preist off Shalem first both â—echem va 〈…〉 He brings forth Bread and wyne secondly he blesseth To what end brought he or cawsed he bread and wyne to â—â— brought out Abram had no great neede off Bread and drinck for as he wold not goe forth to watre without prouision so he quickly recouered the substance before caryed away Choose whither Melchisedek brought it forth as A Kinge or Preist or Both it thabowed forth A good thinge to com namely the New testaments Eucharist Bread and wyne Ministred by Iesus his ordinaÌ„ce vnto Abrams housholde not Sodoms city Against this my speach in the Bibles Bâ— som in Sc. opened their Monthes as iff my speach had bene Romish But what say the Auncient Clemens in his 4. Strom. saith Melchisedek gaue bread and vvyne sanctified vnto nutriment A type off the 〈◊〉 And Chrisostom on the 110. 15. saith And vvhy saith he according to the order of Melchisedek because off the Mysteries first in that he also brought bread and vvyne to Abram c. Augustine in the 109. question off both testaments mixt-wise he hath this Novv Melchisedek shevveth the future mysterie of the Lords incarnation and passion vvhile first vnto Abram as to the father off the faithfull he deliuereth the Eucharist both off the Lord his body and blood that so there might before-figured in the Father the truth vvhich shold fall out in the Sonâ— Chuonradâ—s Pellicanus on Gen. 14. saith That the bread and vvyne vvas A figure off the Soules spirituall resection vvhich the mynds off the faithfull receiue off the Nevv testament in the sacrament of his body and blood vvhich our highe Preist hath once don by offringe himself to God the father for vs Nemo ignorat No one is ignorant Thus said they and mo then they and so say I and moe then I and yet as farre from giuing vayntage hereby to Errour as those that gainsay it But Mr. Caluin falleth Tertullian and others for this I knoe it Mr. Caluin had iâ— wonderfull large guifte for helpinge out the Grammaticall sense but no man in Mysteries as his pen witnesseth what then shold the one guift destroy the other and not rather amiably builde togither This Mysterie maketh or insinâ—ateth not any breach off faith aÌ„d suerly iff this Bread and wyne were but A meere blank for the belly Melchisedeks figuratioÌ„ may be trust vp in A strait compasse But the Author to the Hebrues speaks not off this I answer in not speakinge off it he speaks of it For restinge them that he had Ch. 5. 11. many things and hard to be vttered off Melchisedek but they were to dull to conceiue he herein sendeth the sharpe conceipted to further and deper meditation But how knot yow saith som that this bread and wyne were figures etc. I answer by another question how knoes thow this and that to be ment by such particulars in Leâ—â—ticus Salomons songe the booke off Reuelation iff thow answer by proportion off faithe and likenes off the thing Resemblinge and Resembled they being compared with the Analogie off faith and found agrâ—nige iff that be thy answer for the former let the same be my answer for the Latter Whereas Tertullian sayth in his booke agaynst the Iues Melchisedek Abrahae reâ—ertentl de praelio panem et vinum obtulit Melchisedek offered bread and wyne vnto Abram returninge from the battle this speach is made â— perilous thing for say they hoth doth not signifie to Offer and therefore he shoulde haue â—d protulit he brought forth not obtulit he offred A peece of deepe learninge as if he shold bring it forth for A shewe and not offer it to Abram They themselues say that he fed Abram with it and I troe before he eat off it it was offred to him Obs Yea but the word Offer implies A sacrifice Mayster Iohn is deceiued The wise-men vnto Christ obtuleâ—unt ei munera they offred vnto him guiftes Math. 2. 11. Is any so blockish as to think they sacrificed guiftes vnto Iesus The word Offer both in Latine and englishe it is vsed for Giue or present A thinge to one vâ—thorit once breaminge off sacrifice But I wonder why any think that Tertullians speach maketh any thinge for Romish sacrifice He sayth that Melchisedek offred to Abram so say I and therefore not to god The Romanistes say they offer by the Reall body and blood off Iesus vnto God Melchisedek offers to A Man inferiour to himselfe TertulliaÌ„s speach therefore doth confine popish sacrifice Wold not men fayne stumble that stumble at theyr owne thrifte The Fathers hereyn are so far from being agaynst vs as indeede they are with vs. But rawe heads delited in greene fancies they must speak though speak euel off the thinges they knoe not But iff A man Reade Iustin Martyr his Dialogue with Trypho the Ine who will not say that from this Greek father the speach off Tertullian was borowed not for the bare
this Chap. is layd downe an Hystory off Adams first of springe First in the Twyns Kain and Habel togither with Kains Seede from the Begining vnto vers 25. Secondly in A second Issue of Adam vers 25. 26. The 1. part handleth in the 16. First verses such things as concerne the Immediate Seed of Adam from thence vnto ver 25. is handled such things as concerne the Mediate Seed of Adam viz the seed of Kain and of his followers In the story of his Immediate seed is considerable 1. the tyme of adams knowinge Heuah viz. Afterward that is After that He and she were expulsed Paradise II. Heuahs Pariture first of Kain vers 1. secondly of Habel vers 2. first clawse III The Callings of this seede Kain was bestowed in tilling of ground and Habel in keping of sheepe 2. clawse of vers 2. IIII. The maine Narration of them two In which Narration is layd downe first the spirituall exercise 1. of Kain vers 3 sec of Habel togither with the Lord his acception first of his Person secondly of his oblation vers 4. Sec. the Reiection of Kain and his Offringe togither with thes feet it had in his heart manifested externally by the Castinge downe his countenance vers 5. Thirdly the Lord his maner of dealing therfore with Kain 1. by interrogatinge the cawse of wrath vers 6. sec vp labouring to pull away the cawse from his heart vers 7. Fourthly the bloody art of Kain enlarged by circumstance of Crafte Vers 8. Fiftly a Dialogne betwene the Lord and Kain about the bloody art containing A Conviction and Condemnation of Kain Vers 9. 10. 11. 12. 13. 14. 15. Sixtly the place of Kains hâ—bitation after Kain forsooâ—â— the Lords presence Vers 16. So much of the hystorie of Adam his Immediate seede now vnto vnto that of his seeke Mediate The mediate seede is the seed of Kain and his followers I. Kain begetteth an Henoch to whome he dedicated A city he then builte Vers 17. II. That Henoch begot Irad that Irad Mehujael that mehujael Methushelah that Methushelah Lamech Vers 18 III. Then the progente of Lamech First by introducinge hun with two wiues Adah and Zillah vers 19. Secondly by settinge downe theyr wombs fmite Adah hath Iabal conninge in tents and cattle Vers 20. secondly she hath Iubâ—l the Archâ—â—â—sitian Pers 21. Zillah hath Tubalkain A Maister in Brasse and Iron secondlie she bringeth forth Naamah his sister Vers 22. IIII. Lamech father of these naturall Artistes is introduced speakinge vnto his coople of wines His speach is A demonstration of his hearts proud cruelty Vers 23. Mounded on A misapplication of the Lord his words to Kam Vers 24. So farre the first generall head The hystorie of Adam his second yssue lyinge in the two next verses I. Doth first offer vnto vs his second ymmediate Seede the name and reason therof Vers 25. II. Secondly of his other seede mediate namely of his Sons sonne Enosh of Sheth togither with A miserable Adiunct of that age then the name of lehouah begon by men to be profained for Invocation ¶ Elucidation BEfore hash bene laide downe the Creation â—ut his strength chap 1. and 2. secondly in his defect ch 3 Now followeth the Effect of the former which is as was his Cawse twofolde The 1. effect or thing cawsed is a strong seede the second a defectuie or weake seede And becawse God his thoughts are about Man his thoughts Isa 55. 7. 8. therfore we must euer here after measure Povvre by Godlines and Defect by vngodlines for all transgression is a defect The Sabaot slipped ouer as in silence for with how perplered spirits might Man and woman passe it the next newes we heare of them is Adam after his expulsion knew his wyfe carnally wher vpon the conceiued and brought forth Kain and then Habel Kain A thing acquired or obtained and in possession Habel A thinge Vanishing The â—an es cawse me to think that the Parents fore saw in the spirit that the eldest shold possesse the Earth but the second shold quickly vanish front the Earth Sem haue taught that the parents so named them as glorying in the first but neglecting he second No circumstance will afford that sence nay her speach vers 25. doth plainly teach that she had the spirit of prophecy as also that Habel was demed excellent though vanished Optiâ—â—â—â—â—on o Bâ—lla The salâ—e Spirit that Named them the same disposed of them for callings Rain packs to the Earth Habel to the flock The sonnes of the worlds Monarch must not play the Gentlemen Da Adam hackt vnd Eua span Wer was da ayn Edel-man ¶ In Engl. When Adam delu'd and Eue span Where was then the Gentleman BVt marck vers 2. that keping of sheepe is preferred to Earth tilling All the Patriarche before and Dauid after the lawe were sheep-herds mystically impâ—rtinge the cheif sheopherd of our fowles As Adam Alotted them to bodily labour so he taught them sowles exercise namely to offer sacrifice to the hiest Kain brought an oâ—lation but Habel himself brought an Oblation that is Kain brought it by the hand of another as by Custom or by Feare but his brother of Conscience that moued him within Herof it raine that thelder his worke was euell the Yongers good 1. Ioh. 3. 12. for God ioneth A chearfull giuer 2. Cor. 9. 7. The 〈◊〉 which Iohn Baptise pointed at Isaiah fore spoke of Him Habel significatiuely offred Gregor Moral lib. 29. Kains sacrifiâ—â— Gregorie in pastoral admon 11. calleth Hostiâ—â— and indeed it being of the Earths fruites it was like to answer vnto the Meat offring 〈◊〉 2 as Habels to the Burnt offring or Holocaust Leuit. 1. and therein obserue the Mysterie Kain not daring in or nere his fathers lodging to execute his wrath A signe that PareÌ„ts looked to his steps til he could drawe him aside he hangs his head as Male content Iehouah the hearts Physio gromer fynds out the For by his foote and counâ—â—ceth his heart of Euel by the externall appearance of ill not sayinge as the â—â—omanistes wold that he had naturall powre wherby he might ouer-rule his affection within but that Habel inasmuch as he was the yonger shold he subject vnto him the â—â—ke subjection we se in Iaakob â—o Esan Gen. 32. 4. etc. But Ciuil subjection could not satisfy Kain for Religion was his erraud he therfore alâ—â—ring Habel into the feild slaâ—s him and pits him But He to whose tyes all things are naked and open pursues the Murderer with 〈◊〉 he apprehends him conuicts him of Bloodshed pronounceth him Nagn A â—â—ague and so sets vpon him the brand of â—â—dgment but â—â—ch prouiso that his further punishment shold not be committed to Man what gets thow on that 〈◊〉 In the state of 〈◊〉 is most fearfull to fall into the haÌ„ds of the liuinge Lord. Habâ—â— was the first type of Mankynd stayned with blood and heâ—e with our Sauiour and sheophred of Sowles Iesus he
rubbed the Scribes and Pharises on the Gall. Math. 3. 35. vers 16. Then Kain vvent out He went out with A vengeaunce from the presence of the Lord into the land of Nod that is of wandringe and no doubt possessessed Nedudim with vvandringe thoughts and distractions of mynde It was situated East from Heden There he had by his wyfe and who was his Wyfe but his syster an Henoch to the solemnization of whose Memoriall he builds A Cyty And calles it by his name â—enoch For thruterpretation of the Name looke into the next chapter for Iâ—reds Henoch who was better taught and to A better work dedicate then was This. Vers 19. And Lamech This Lamech the Son of 〈◊〉 the son of M 〈…〉 el the son of Irad the son of Renoch of Kam he tooke Adah and Zillah for wylles The First â—oble wiâ—â— be but not the â—ast for after him not only wicked but also godly Fathers were so possessed what then was it A spit Maâ—achâ— ch 2. 14. 15. â—â—â—eighinge against spirituall fornication he labours to conuâ—rt Israel thereof by allusion to Mariage corporeall god hauinge at first because he wold haue A godly seede made to Man but one woman though otherwise for aboundance of Spirit he could haue made moe As our Sauiour Math. 19. 8. in the queâ—tion of diuorce faith from the beginning it vvas not soe so say I of maryinge with this wyues Yet as he there passeth by Mâ—ses miâ—dly because he was drawen thereto by obstimacy of Mannes heart so I passe easâ—â— by Lamech because GeneratioÌ„ of ChildreÌ„ for passefuÌ„nge the earth might pleade A Necessity As for Dauid and Others of the faithfull in whose tâ—me there was no such necessity of Generacion simply though in respeâ—t of fore figuâ—â—nge somthing there might be A dispensation in heauen seinge the holy gh hath passed by them so easly as he hath I neither dare boldly as haue specially late writers either censure it Before or Vnder the Lawe Se chap. 29. Lamech his slauâ—â—ringe speach to his wyues Chrysostom affirmeth to be A Confession of his Syn vnto them The Hebrues say that he vnawares slue Rain in a bush aÌ„d that shold be his syn lose his lib. 1. chap. 3. and Lyra on Gen. 4. Aâ—gustine faith that Lamech affirmeth how vengeannce shold com seauen fold on him that sltas Kain and therfore much more on â—â—m that shold slea Lamech seinge this Murder shold fall after A Murder before adjudged And true it is that after the repeat of the lawe an Offence is lesse tollerable But it semeth to me that here as Mars with 〈◊〉 or A bragging Thâ—aso with his Lais he boastes of his Mâ—ndes blauery as one not so base mynded that will pocket vp an injurie And why because Iehoâ—â—h countenancing Kain in alottinge a seauen folde plague to him that shold hurt him no doubt he wold much more beare him out in his bloodshed And why much more because forsooth He had giuen vnto him such Inventiue children The first Son A Tent maker The second a Musitian The third a Mettle smith his daughter NoeÌ„ma as autients write the Invent or of wool dressinge and cloth-makinge which sense not only followeth orderly in the text because he bursteth out into this speach after he had the children but also cohereth with the forme of application common vnto the wicked For if God blesse them in outwarde thinges they then say God wold not so beautify them were it not he approueth theyr faith and conversatioÌ„ 70 tymes 7. tymes we are to pardon our brother transgressinge towards vs Math. 18. 22. not so to take or desire vengeance of any Least of all to be countenanced of God for doinge â—â—olence or injurie to any in a brauerie Vers 25. And Adam kâ—evve his vvyfe The seede of Christ is raised vp in Sheth in Engl. â— foundation or pat because he was Put in the roâ—â—ne of Habel for A figure of the Churches Foundation Christ in Habel sufferinge seâ—â—ed A vapne thinge but in the next place he will appeare the Foundation that Paul layd 1. Cor. 3. 11. Sheth begetteth Enosh off Anash signifyinge a Man whereoff commeth Anush Greyse or hemnes and it may be because this heauy newes coms in with him Then begon the name of Iehouah to be prophaned by callinge vpon The Hebrue is Huchal the Passiue of Chalal to wound or slea Som translate it Ceptum est â—â— begon som Prophanatum est it begon to be prophaned Off this last iudgment are all Hebrues as Vatablus and Lyra obserue Where-vnto Ariâ—s Montanus consents in the Margen and therto I am forced to Consent from the consideration off Enosh his name as before secondly from the heauy Adjunct or troblâ—â—s mariage off that age joyned herevnto in the begininge off the 6. chapter For the fifte to but A parentheticall Repeat Object Men begon not now to prophane Iehouah for that was don before in Kam etc. I answer This speach is spoken of Sheth his peâ—igre not of Kains we se the ho. gh disdaineth to nomber the yeares of Kains feed which precisely he obserues in Sheths this therfore and therefore vrgeth me to interpret it prophane as though Moses had said Now Sorâ—we to think the Sonnes of God begon to pollute the name of Iehouah by prophaine Inuocation and that by maryinge with the howse of Kain the seed of the Serpent good for nothinge but Inventinge temporarie Science and connige The Iues hold that here Idolatrie begon to be hatched nor is it vnlike for Salomon the Perle of witte associatinge prophane weomen how sodainly was he sowlâ— drawers to adore spirituall Imagerie Argument Chap. 5. A Catologue of Adam and his Seede from First vnto the flood wherof we reede ¶ Diuision of the text THis chapter containeth the Generation of the Faithfull theyr Lyne from Elohim his hand vnto the flood That is don 1. First by settinge downe the Metaphisicall or supernaturall Generation of Adam created accordinge to the likenes of Elohim Vers 1. 2. II. Secondly by settinge downe the physicall or naturall Generation of Adams off-springe in the remnant of the Chap. ELVCIDATION VErse 1. c. This is the booke Here is A Sepher that is an Enumeration or Numerall of Adam Discoueringe here Adams Catalogue the ho. gh vouchsafeth not to mention any one of Rams howse because the wicked Apostates Satans seede are but A stame in the churches Catalogue as Heretikes â—re A blâ—t to the Agapae or feastes of tone Iude 12. The wicked shall not stand in the assembly of the righteous Eâ—ohim createth Adam for both He and. She are termed Adam vers 2. in his owne similitude What this Likenes or Image is we heard before Chap. 1. and 2. 〈…〉 oâ—nus 〈◊〉 distinguisheth betwene Image and Lykenes this that was Lykenes that Adam lost 〈◊〉 but still he kept the image But Aphonsus de Castro in his booke against Heresies convinceth that by Saâ—â—s speach Col. 3. 10. where he willeth men