doctrine that are deliuered which so farre forth as they are deliuered are nothing difficult And sometime hard in disposition and maiestie of words where the doctrine of it selfe is plaine and easie And therefore hath the Lord most wisely included some difficultie in the Scripture to the end he might prouoke vs to aske assistance of his spirit by whose only light they are truly vnderstoode Secondly to stirre vp our indeuour to reade meditate and search them out Thirdly to make vs esteeme them precious as they are who naturally despise the things we easilie obtaine Moreouer to represse our pride and the boasting of our wisdome he would shew vs thereby our ignorance in heauenly things Againe to preserue the treasures contained in them that they might not be cast before the proud and scornefull men as holy things to dogs or pearles to swine And withall because he hath ordained some teachers some learners in his Church that the ministerie which is his ordinance with loue and reuerence might be regarded Neuerthelesse as there is none so wise on earth who is able to sound the deepnes of knowledge and wisdome contained in them so is there none so simple indued with common reason but by the ordinarie meanes of God may attaine to knowledge by them sufficient to saue his soule Neither is any thing more plaine then the summarie doctrine of Saluation contained in them to him that taketh delight therein when as to Atheists and despisers of them euery sentence is obscure which can be inuented by the industrie of man or contained in mens writings Philosophers or heathen or whosoeuer Some therefore contrariwise obiect vnto themselues the facilitie and plainenesse of the Scriptures as though they were not worthie their deepest meditations To whom againe we answere Tanta est Christianarum profunditas literarum c. So great is the depth of the sacred Scriptures that if a Christian man were indued from heauen with the yeeres of Methushalem and the wisdome of Salomon and would continually peruse them euen from his childhood vnto his crooked age he might euer gaine in learning and alwaies with abundant profit be exercised in them The more wise the Preacher was the more he sought forth wisdome but sound it as a deepe profunditie which he was not able to comprehend They are like Iacobs ladder the lowest steppe whereof commeth neere the ground of our vnderstanding but the last steppe is high aboue mans capacitie and reacheth vp to Heauen They are a shallow foord in which a Lambe may wade they are an Ocean Sea in which an Elephant may swimme Considering therefore with my selfe right Reuerend both the fond obiections of vaine and corrupted mindes which receiue the holy Scriptures as the word of man not as it is indeede the word of God as also the subtill cauils of our aduersaries against the holy truth of our profession and beholding with continuall griefe the horrible neglect of the sacred word of God with the infinite enormities that proceede thereof I haue been prouoked in my selfe to vndertake a labour of no small importance and I humbly beseech the heauenly maiestie it may be found as profitable in time to come vnto the Church of God Wherein first of all to the end to prouoke as many as professe the faith to the diligent reading of holie Scriptures I haue laboured to vnfould in some conuenient measure with sinceritie and faithfulnes the true and sound interpretation of the word especially in the most difficult and hardest places of the same Secondly for as much as very many places of Scripture haue been distorted and wrongfully applied to the purpose of heretikes from time to time I haue endeuoured to demonstrate the true and vndoubted purpose of the holie Ghost and gathered the doctrine that thereof ariseth by the guide and authoritie of the Scriptures and the reuerend and orthodox fathers of the Church Thirdly whereas many obiections haue bin by Atheists displaied and bent against the historie of holie Scripture which may happen also to be called into doubt either by such as begin to grow to head in these our daies or some other perhaps that are indeed desirous of the knowledge of the truth I haue had in purpose to remoue such scrupulosity which either I could find obiected or call to minde and to cleere the truth of the word of God Fourthly whereas places of Scripture seeme opposite to other I haue conferred such places and reconciled them Fiftly to these interpretations I haue also gathered the iudgement of ancient writers as I haue found them either directly exhibited or here and there dispersed in their workes and haue placed them as parallels of full agreement with the doctrine at this day taught in the Church of God The reader shall thereby perceiue that the same his iudgement which before he had conceiued or from hence shall learne by conference of Scripture shall be of perfect vnitie with the doctrine of the faithfull heretofore Sixtly I haue diuided these my labours into questions and answers which I take to be the plainest kind of teaching vnto the simple and for to resist the gainsaiers of the truth I haue also as occasion hath been offered added the arguments and manifest reasons of the Church of God out of the plaine demonstration of the Scripture carefully auoiding all vaine and idle questions and subtill disputations which I professe before the Lord and before his Church as in my worke it selfe I hope it shall appeare hauing in this kinde of exercise imitated diuers ancient and learned Fathers of the Church Theodoret Acasius Augustine c. and some of our countrimen here at home I haue directed these my labours vnto the priuate benefit of this my natiue countrie First for that I acknowledge my selfe more neerely tied in dutie to those of mine owne nation and them of my kinred in the flesh so that this Common-wealth and state wherein I was borne and hitherto maintained as it doth worthily chalenge my life and labours because next vnder God it hath been author and maintainer thereof through the most godlie prudent and happie gouernment of our most redoubted dread Soueraigne Ladie Queene Elizabeth whom God of his infinit mercie and fauour to this our land endow with multiplied yeeres and full felicitie so I desire of the Lord that for the emolumēt thereof I may euer bestow my strength and labours or my selfe may be bestowed to the glorie of God and edification of his Church Secondly for that the same our Church and Common-wealth is continuallie assaulted by the aduersaries either by open inuasion or secret immission of lurking espies Intelligencers Remembrancers Seminaries Priests Iesuits solicitors for the Church of Rome remaining in euery corner of this land who thorough the power of darknes doe worke into the harts of men by false suggestions and coloured hypocrisie I take it as the dutie of the Ministers of the word by sound and holie doctrine of euery faithfull Magistrate vnder
Lord to describe the posteritie of Caine thereby to shew that the same increased from worse to worse so that when we shall hereafter heare of the feareful wrath of God which was sent vpon the world wee might know that the same was not done before the Lord long time had beene horriblie prouoked and that the wickednes of men was otherwise past amendmeÌ„t The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Henech imbutus signifieth instructed stained infected namely with his fathers manners or initiatuâ— admitted happelie vnto the principalitie or gouernment of the citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iraâ— descending properly like water which by descending oppresseth and ouerfloweth Isai 8. â— 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mehuiael à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle cum potentia that is willing and able to destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Methushael à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulo i. seeking to slay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamech à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make poore or to oppresse it signifieth also passiuely to be made poore This is the difference betweene Lamech this wicked sonne of Methusael and Lamech the sonne of Methushela the one signifieth borne to oppresse the other borne to be oppressed names of them all bewray their nature vntill Lamech who as if he were the ripenes of their sinne doth make a light b 1. Kin. 16.31 matter of the prouocations of his fathers of whom there is reported three memorable monuments First that c Vers 19. Mat. 2.15 Hieron epist ad Saluin Primus Lamech maledictus sanguinarius de Cain stirpâ— descendens vnam costam diuisit in duas plantarium digamiae diluuij poena subuertit he presumed to infringe the ordinance of God by polygamie or marrying manie wiues Secondlie is shewed the fruits of this wickednes in his childreÌ„ immoderate desire of wealth voluptuousnes and crueltie which is seene by the arts which they professed Iabal was the father of such as sit in tents and of cattell or possession that is the authour or the first that dwelt in tents and of cattell of such as keepe cattell How can hee be said to be the first or authour of keeping cattell when as Abel long before did liue a shepheard Surely for that he liued not in that vocatioÌ„ as Abel did but for the infinite desire of riches gaue himselfe more greedilie thereunto so that albeit hee neither first inuented the keeping of cattell nor made it perfect which other had begun yet hee might be said to be the Father of such as haue cattell because hee first deuised as it seemeth to keepe and feed them otherwise then those had done before him which grew into vse in his posteritie by remouing from place to place to keepe them either constrained by the barrennes of the earth or prouoked by his couetous lust to which purpose it may be thought d QuemadmoduÌ„ Nomades Scenitae de quibus â—lin lib. 9. cap 28. Nomades infestioresque Chaldeorum Scenitae vagi ipsi sed à tabernaculis cognominati quae cilicije mâ—tantur vbilibet Idem lib. 5. c. 3.6.54 Huiusmodi in Africa versari Nomades vulgo dicti à permutandis pabulis Mapalia sua hoc est domos plaustris circumferentes i. the Nomades so called because they chaÌ„ge their pasture which carrie their houses about in carts After this manner it may seeme was the behauiour of Iabal who first inuented to remoue froÌ„ place to palce for that behoofe the vse of Tents hee inuented tents that hee might more commodiouslie remoue So likewise Iubal was the inuentor of not musicke but certaine instruments of musicke and Tubal-Caine is e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—atesh is sharpning or polishing Hierome translateth it faber a Smith The Iewes affirme he inuented the sword and instruments of warre said to make sharpe euerie instrument of brasse and iron Notwithstanding who would doubt that f For Adam being so wise by creation not losing his naturall but godly wisedome could not be without the knowledge of such things as belonged to the vse of life But afterwarde many other thinges were daily inuented not so much for necessitie as for voluptuousnes couetousnes rapine and tyrannie which being vnpractised of AdaÌ„ were also out of the compasse of his inuention all lawfull and profitable Arts were knowne and practised of Adam and therefore in vse in the familie g Ioseph Antiq. lib. 1. cap. 3. writeth that the posteritie of Seth being taught by Adam that the world should be twice destroyed once by water another time by fire wrot diuers inuentions of their age in two pillars one of brasse the other of brick whereof one he said did remaine vnto his remeÌ„brance But this although it were so yet it was not needfull when as Noah with his two good sonnes sufficed to instruct the world in goodnes and Cham was enough and more to leade them into mischiefe of Seth so far as necessitie of life required but for weapons or warlike instruments as also melodie of vaine delight they are fittest to be found h It is not incredible that the Heathen haue had the knowledge of these inuentions either by tradition from Cham and his succession after the flood or rather by this historie of Moses and that this Tubal-cain is that ancient Vulcan for there haue bin many famous of that name Cic. de Nat. deor lib. 3. Arnob. contr Gent. lib. 4. of whom the Heathen histories are full Looke Diodor. Sicul. lib. 1. Dionys Halicarnass lib. 2. Laert. lib. 1. cap. 1. Lactant. lib. 1. cap. 17. August de ciuit Dei lib. 4. cap. 11. which name as it commeth neere to Tubal-cain so the name of his wife is answerable to their Ladie of beautie for Naamah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnam to be beautifull was the wife of this Tubal-cain So as it may appeare that the farther the Heathen haue been from the truth of the word of God the more foolish hath been their fables and that truth that was among them of antiquitie the same they haue obtained from this holy Chronicle in the house of Caine wherein first was practised laciuiousnes and tyrannie Thirdlie is described of Lamech his fircenes crueltie presumption His fierce disposition is perceiued i By a most vehement repetition which vseth not to be but in matters of great importance as Isai 1.2 Ioel. 1.2 Matth. 13.9 by his so vehement demaunde of audience vnto so foule a speech His crueltie in that hauing as it seemeth committed murther he maketh k Caluin in Gen. 4. Lamech in vxorum sinum euomuisse crudelitatis sua virus Item Tremel alij Multi autem in futuro quasi minaciter dixisset legunt boast thereof His presumption in that hee esteemeth himselfe free from the daunger of being punished In the varietie of iudgements of interpreters I suppose it safest to
scripturaÌ„ ad suum sensum traherent nouum testamentuÌ„ violarunt Non igitur ad Hebraica Graeca exeÌ„plaria vt quae deprauata sint est recurrendum probatex Euseb Histor. Eccles libr. 4. cap. 18. Iustin. Martyr Dialog cum Triffon Iustin autem non ex Hebraeo sed ex translatione Septuag quae fortasse ideo apud homines perijt quòd corrupta esset Id ipsum cum Cano statuit Iacob Episcop Christopolitan praefat in Psalm Qui quoniam tam impudenter mentiuntur vt à Christiano homine ferri non possit eos zelo bono sed non secundum scientiam praditos fuisse dicit Bellarm. Tom. 1. contr 1. lib. 2. cap. 9. may seeme apparant that the Hebrue text hath bin corrupted by the Iewes which if it be where is the truth of Scripture to be found but o Vide quà m apertam fenestram fecerunt Pontificij omni Atheismâ— Haeresi nam si non sit Hebraica summa veritas atque ipsa Latina editio multis in locis à suis meritò reprobatur quae est omnino veritas Euangelica statim admisso vel vno errore in tantum authoritatis fastigium nulla illorum librorum particula remanebit quae non vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis vt inquit Aug. epist 8. quin vt falsum erroneum respuetur either perished or onelie remaining in that translation which the Papists p Concil Trident. Sess 4. Perer. super hunc locum alij inquit incumbant istas duaâ— lectiones inter se conciliare dummodo illud ratum fiâ—um sit si Hebraea lectio contradicat omnino Latinae nec vtraque simul cohaerere queat standum esse potius Latinae quam Hebraea quippe cum illa Trident Concilij authoritate tantopere commendata communita sit so greatlie magnifie For answere whereunto we affirme and testifie by the authoritie of the q Isai 40.8 Matth. 5.18 Luc. 16.17 Rom. 9.4 Scriptures themselues which is the r Origen in Isai lib. 8. Citante Hieronymo voice of God of the Å¿ Hieron Comment in Isai cap. 6. August lib. de ciuit Dei lib. 15 cap. 13. Fathers and of t Bellarm. Tom. 1. contr 1. libr. 2. cap 9. Restat tertia sententia quam ego verissimam puto scripturas Hebraicas non esse in vniuersum deprauatas opera â—â—abtia Iudaeâ—rum nec tamen esse omninò integras sed habere suos quosdam errores at hoc quosdam errores esse Bellarmini errorem alij confirmabunt Papistae Vbi enim errant Hebraae scriptura certè quibuscunque cum authentica translatione consentâ—â—nt non errare fatebitur ipse Bellarminus vbi dessentiunt defenduntur coÌ„tra Bellarminum vel à Pagnino vel Montano vel Hieronymo vel à veritate vt suo loco docebitur the aduersaries themselues that the Scriptures in the Hebrue tongue are pure and vnspotted of all corruption Secondlie wee conuince by manifest reason that through the speciall prouidence of God they neither were nor could be in any sort corrupted but remaine the same that u Fabâ—la igitur est Iudaica impia que habetur Ezra lib. 4. cap. 14. de scripturis ab Ezra renouatis conscriptis scripturae etiam contradicet Nehem. 1.2 ab ipsis exploditur Papistis Bellarm. ibid. cap. 8. Moses the Prophets and Apostles wrote inspired x 2. Pet. 1.21 by the holie Ghost For if they were at all corrupted the y Argum. est Hieron in Comment in I ai cap. 6. Quod nunquaÌ„ Dominus Apostoli cum caetera crimina arguunt in scribis Pharisaeis de hoc crimine quod erat maximum reticuissent Sin autem dixerint post aduentum Domini praedicationem Apostolorum libros Hebraeos fuisse falsatos cachinnum tenere non potero vt Saluator Euangelistae Apostoli ita testimonia protulerint vt Iudaei postea falsaturi erant same had beene done before the comming of our Sauiour Christ or since his time but surelie not before for then he would haue giuen the faithful warning of the same when he commaunded them z Ioh. 5.39 to search the Scriptures neither since as appeareth by all the testimonies a Praesertim ab Euangelistis ad confirmandum Christum verum fuisse Messiam which both our Sauiour and his Apostles haue alleaged therefore the Scriptures remaine in their first integritie Secondlie in regard that the Iewes haue euer bin dispersed as it were throughout the world b August de cin Dei lib. 15. c. 13. Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis tam longè lateque dispersis it was not possible that they would or could consent vniuersallie in all their copies to corrupt the Scripture but the same must haue beene knowne vnto the world Thirdlie the Iewes haue euer shewed such c Euseb De Praeparat Euangel lib. 8. cap. 2. Scribit Philo c. id est Philo the Iewe writeth that vntill his time which was the space of more than two thousand yeeres not one word of the law of God was altered that euery Iew would rather dye an hundreth times than that he would suffer any letter thereof to be diminished Moreouer J. Isaac testifieth that the Iewes haue beene so careful of the scriptures that they haue counted how often euery letter of the alphabet is found in all the Scripture that thereby they might easilie find if any letter of the Scripture were at any time altered or taken away zeale and diligence for the preseruing of the Scriptures vncorrupted in the Hebrue tongue as that the same without extreame and vniuersal negligence cannot decay for euer And for defence of this priuat place of Scripture let preuaile d Cic. Orat. pro. Roscio Amer. CassianuÌ„ illud cui bono fuerit what aduantage should the Iewes haue gotten by withdrawing this letter Lo from the text Againe the same going forth and returning is e Deinsuper in nonnullis Latinis Graecis read in all copies of the Hebrue Lastlie the Rabbines or Iewish interpreters doe with one consent expound it so which argue that the same is to be reuerenced and receiued as hauing the authoritie of the word and that the Scripture neither here nor in any other place is changed from the verie first writings of the Prophets and Apostles Wherefore these translations must of necessitie strike saile vnto the authoritie and truth of the Hebrue text and the Church of Rome reforme their rashnes in giuing to their common translation supreme f In Cabala Bereshith Rabba c. Concil Trident. Sess 4. Vt haec ipsa vetus vulgata editio quae longo tot saeculorum vsâ— in Ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus expisitionibus pro authentica
Lactant. lib. 1. cap. 1. Institut Omissis igitur terrenae philosophiae authoribus nihil certi asserentibus c. corrupt through ignorance doe in part notwithstanding expresse the historie of the floud as well in respect m For some say Deucalions flood lasted three moneths other say nine moneths which can be true in none but in this flood of Noah Vide Zenophon Annian lib. de aequiuocis of the time thereof as of other circumstances of the same Which albeit they do nothing confirme the truth of Scripture yet their authoritie is a strength sufficient to conuince n isai 1.3 Ierem. 2.11 Sic Atheus Atheum hareticus haereticum conuincit an Atheist But Augustine o August de ciuit Dei lib. 18. cap. 8. Quod diluuium gentium nec Graeca nec Latina nonis Historia denieth that the mention of this floud is knowne to any heathen writer Greeke or Latine Which if it be of truth the Scriptures are the more to be beloued of Christian people which doe so faithfullie and fullie deliuer the memorie of such an ancient and peerelesse monument Howbeit Saint Augustine meaneth not that there were no parcels of this history appearing in heathen writers but that the heathen which haue vnderstood the same by auncient report haue corrupted the truth thereof and couered it with names of lesse antiquitie For both Iosephus whose works p August epist. 80. Nam Iosephus qui Iudaicam scirpsit historiam talia mala dicit illi populo tunc accidisse vt vix credibilia videantur Hunc ipsum Hieronymus in catalogo ecclesiasticorum scriptorum annumerat were not vnknowne to Augustine in making report hereof affirmeth that q Ioseph Antiq. lib. 1. cap. 4. Huius autem diluuij arcae meminerunt omnes barbarica historia scriptores all Barbarian histories whereof hee citeth r Berosum ChaldaeuÌ„ histor Hieronymum Aegyptium li. Antiquit. Phoenicum Muaseam Nicholaeum Damascen lib. 96. manie did heare remembrance of this floud And likewise Å¿ Euseb in his Chronicle which Hierome turned into Latine Eusebius remembereth t Idem Euseb lib. 9. de praeparat Euangel Abidenus and other u Alexandrum Polyhistorem Molonem Eupolemum alias Greeke historians which haue put the same in record not vnder the name of the floud of Noah but of Deucalion nor according to the truth of historie but as they had receiued it as it were in peeces by report And first that x Ouid. 1. Metamorph. Iamque mare tellus nullum discrimen habebant omnia pontus erat decrant quoque littora Pâ—nto fabulous Poet speaking of Deucalions floud describeth by a false title this floud of Noah For as Iustin Martyr y Iustin. Mart. Apolog. 1. Sicut ante diluuium reliquum neminem faciens prater vnum cum suis apud nos cognominatum Noen apud vos autem Deucalionem speaketh we christians cal him Noah that whom the heathen called Deucalion Plutarch in his treatise z Plutarch li. deindis stria animal ColumbaÌ„ ex arca Deucalionis emissam attulisse indicium recedentis diluuij of the apt disposition of the creatures affirmeth that a Doue sent out of the Arke of Deucalion brought a token of the falling of the waters Another heathen writer more auncient then these and as strong an Atheist as any that shall denie this historie maketh report thereof in these wordes The Greeks saith a Lucian lib De dea Syria Exauditum est à Graecis hanc hominum generationeÌ„ qua nunc est ab initio haudquaquaÌ„ fuisse sed eaÌ„ qua tunc fuit totam interijsse Hos autem homines qui nuÌ„c sunt secundi generis esse eius quod rursus à Deucalione in taÌ„tam multitudinem excreuerat he doe tell that this ofspring of men which now is was not the same which was from the beginning but the same which then was did wholie perish The men that now are are of that second race which from Deucalion grew into so great a multitude The former sort being fierce proud committed euill workes they kept b Ibid. De illis autem hominibus huiusmodi quaedam narrari cum efferi admodum essent nefaria opera perpetrarunt Neque enim insiuranduÌ„ seruarunt neque hospites receperunt neque supplicum miserti sunt vid. Ezech. 16.49.50 not their oth and promises they harboured not straungers they pitied not the poore For which cause they endured great calamitie For sodainelie the earth powred forth aboundance of water great raine came from the Skie the riuers swelled with greater then wonted streames the sea arose vnto such a height that it overwhelmed all with water and all things perished Of all that multitude no c Ibid. Deucalion autem solus hominuÌ„ relictus fuit Aduersatur iste stultissimo mendacio Hectoris Beothij in histor Scotiae qui tradit mulierem quaÌ„dam etiam nauim coÌ„scendisse cum suis in Hiberniam delatem esse Sed insipida est fabula conuincitur fallaciae testimonio verbi Dei Ethnicorum Pergis Lucianus seruatus autem fuit hoc pacto arcam quandam magnam quam ipse habebat impositus in eam cum liberis vxore sua conscendit Caterùm cùm ipse ingrederetur venerunt eôde Apri Equi Leones Serpentes aliaque quacunque telâ—â—re pascuntur bina ex vnoquoque genere cuncta moe but Deucalion was left aliue who was preserued by this meanes He put himselfe with his wife and children in a great Arke which he had made And when he entred there came vnto him swine and horses and lyons and serpents and of all other creatures which the earth nourisheth two of euerie sort All which hee receiued which beasts notwithstanding hurt him not at all but d Ille autem recepit ad se omniaâ— atque ea ipsum haudquaquaÌ„ laedebant sed magna inter eos Ioue sic dispensante concordia erat vnaque in arca omnes nauiglabaÌ„t quandiu superabat aqua God so ordering the matter there was great peace and concord among themselues and thus they sailed together so long as the waters were aboue the earth Chaunge here the name of Deucalion into Noah by Iustins authoritie and wee haue a briefe of all this historie This was not the voice of e 1. Cor. 1.20.21 Princes or great Philosophers which were in their owne conceit too wise to beleeue the same and therefore f Abidenus refere SissithruÌ„ id est Noen accepisse à Saturno praecognitionem futuri diluuij quaere hic Armeniam versus nauigio confugiebat In â—ecero concordat cum Plutarch de Columba extat apud Euseb de praeparat Euangel libr. 9. Quod templa Deorum condidit ciuitates Apollonius libr. 3. Athemide eductus reparauit humanum genus c. deuised lyes of their owne in place thereof but is told as the speech of the vulgar people wherby doth appeare
had Cainan and Cainan Shelah and that Shelah was borne in the fiue and thirtith yeere of the same Arphaxad And seeing both these Scriptures are Canonicall and the d Iren. libr. 3. cap. 1. Non enim per alios dispositioneÌ„ saluin nostrae cognouimus c. Wee haue knowne the dispensation of our saluation not by other theÌ„ those by whom the Gospell hath come vnto vs which Gospel they themselues then preached and afterward by the will of God deliuered to vs in the Scriptures to be the foundation and pillar of our faith fundamentum columnam fidei nostrae futurum vndoubted rules of faith it seemeth to be a matter of great importance that such diuersitie is found betweene these testimonies for that must needes be graunted which Augustine confesseth if one error be e August epist 8. Admisso enim semel in tantum authoritatis fastigium officioso aliquo mendacio nulla illorum librorum particula remanebis quae vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis eadem perniciosissima regula ad mentientis authoris consilium officiumque referatur admitted in the rule of faith it cannot but diminish the whole authoritie thereof Wherefore seeing f Hebr. 6.19 faith is the anchor-hold of our saluation and the Scriptures are g Rom. 10.14.17 the ground the rule and h Ioh. 20.31 matter of our faith it behooueth christian men as they tender the common saluation the glorie of God to maintaine the sinceritie and truth of Scripture As there are two causes whereby errors are contained in the writings of men the one vnfaithfulnesse i August epist â—1 Romani maximus author Tullius eloquij nullum inquit verbum vnquam quod reuocare vellet emisis Quae quidem laus quamuis praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente esse trofecta Sed si in bonam partem accipiatur hoc potius de hominibus dei qui spiritis sancto acti locuti sunt quam de illo quem sic Cicero laudat saluberrima pietate credendum est quorum scripta summa sunt authoritate dignissima qui nullum verbum non quod reuocare vellent sed quod reuocare debereÌ„s emiserunt of the authors of ignorance of the truth the other vnheedfulnesse k Quibus huiusmodi adiuratione vsus est Irenaeus Adiuro te qui transcribis librum istum per Dominum Iesum Christum per gloriosum eius aduentum quo iudicaturus est viuos mortoos vt conferas postquaÌ„ transcripferis emendes illum ad exemplar vnde scripsisti diligentissimè hanc quoque obtestationem similiter transferas vt inuenisti moxemplaâ—i Hieron in Catol or negligence of those who haue exemplified such writings renuing by transcription the ancient and worne copies so are there two sorts of aduersaries which falslie impute errors vnto the Scriptures which are both alike dangerous and deadlie enimies vnto the faith Of the first kind are l Iulian. lib. 3. confuted by Cyrill calleth Christian religion which sometime he professed the learning of the Galileans and the holie Scriptures a forgerie deuised by men yet Porphyrius his fellow Atheist confesseth that Moses writings were histories of truth Contra Christianos lib. 4. Atheists and heathen men which renounce the whole bodie of the Scripture or m Libros veteris Testamenti respuerunt Simoniani Iren. lib. 1. cap. 20. Marcion ibid. cap. 29. Manichai Epiphan Haeres 66. Cerdoniani August de Heres c. 21 Librum Iob. Talmud Hebraeor ord 4. tract 3. Psalmos Nicholaitae Gnostici Philastri lib. de Haeres cap. 127 alij Salomonis libros infestant Philast cap. 132. Iacob Iustinop in praefat in Cant. Porphyrius Daniclem vt referâ— Hieron in Daniel in praefat heretikes which denie the parts thereof These most blasphemouslie impute vnfaithfulnesse and falshood to the authours of holie writings whose names they beare Now because the Lord long agoe by his mightie hand n By horrible examples as of Iulian Socrat. libr. 3. cap. 8. who hauing ouercome his enemies is in the field deadly wounded and dieth blaspheming God and Christ of Manes whoÌ„ the heathen Persian King caused to be flaied aliue his skin to be stuffed with straw and to be hung vp at the gates of the citie for sorcerie and working false miracles Epiphan Haeres 66. Arrius voided his bowels at the priuie Ruffin Histor. lib. 1. cap. 13. Soâ—rat lib. 1. cap. 3. Nestorius his tongue was eaten in his head of wormes and thereof died Euagr. lib. 1. cap. 7. hath weeded out such enimies and they are not suffered to shew their head within the o Leuit. 24.15 16. 1. Cor. 16.22 walles of the citie or Church of God therefore Sathan who chieflie laboureth to p 2. Cor. 11.3 Ephes 6.12 1. Pet. 5.8 ouerthrow the faith hath secretlie sent in another sort of more subtile aduersaries who tread a secret path to vndermine the Scripture by calling into doubt the integritie and puritie thereof Such were in old time q August epist 19. Quidam Manichaâ—rum falsa esse contendunt ita tamen vt eandem falsitotem non scribentibus Apostolit tribuant sed nescio quibus codicum corruptoribus the refuse of the christians who not daring to accuse the authours themselues accused certaine corrupters of the bookes and such are now in the Church of Rome who to aduance the credite of translations r Iacobus Christinop praefat in Psal Canus locis Theolog. lib. 2. c. 13. affirme that the Scriptures haue been corrupted by the Iewes other Papists are ashamed of this and Bellarmine saith they were indued with good zeale but not according to knowledge Bellarm Tom. 1. libr. 2. cap. 2. But in the same place he saith that to say the Hebrue is a most puâ—e fountaine is a false sentence accuse of corruptions the originall fountaines Wherein they commit a treble iniurie First against the Lord Å¿ Psal 19.7 the honour of whose word hereby they violate Secondlie against men t Matth. 18.7 whose faith and reuerence toward the heauenlie word of God they doe most vnworthilie disturbe and hinder Thirdlie against the truth which they falselie and causeles bring into suspition For neuer shall either u In this point hath Bellarmine dealt vnfaithfully and vsed many fallacies and subtilties Papist or Atheist or anie power of Sathan be able fullie and sufficiently to shew either error in the x Eugubin Steuch in Commentâ—m Gen. 11.7 saith the 72. Interpreters erred and that S. Luke followed their error author or y Bellar. Tom. 1. lib. 2. cap. 3. citeth as hee would beare the world in haÌ„d a manifest corruption Psal 21. for the test of his proofes are nothing to his purpose and vnworthie to bee answered where it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari which is in English as a lion whereas
personarum rationem temporuÌ„ adaugerent non eo consilio vt de veritate derogarent sed eo potius vt de exterarum gentium gloriatione quam adhibebant illa antiquitatis specie detraherent a shew of great antiquitie following therein vnlawfullie the vaine glorious boasting of the heathen at whose intreatie u Ioseph Antiq. 12.2 the same translation was taken in hand Neuerthelesse wee haue thus much for defence of that translation that it cannot be sufficientlie confirmed that the ancient copies therof were so with falshood blemished because x Ioseph Antiq. lib. 1. cap. 7. Translationem 72. in omnibus fere secutus tamen hic ex Arphaxade inquit prognatus est Sales Epiphan Haeres 53. Qui translationem etiam secutus est Arphaxad inquit annos natus ceÌ„tum triginta quinque genuit Sale in primo errauit cum translatione in numero annorum ergo procul dubio extranslatione dixit Arphaxad genuit Sale nisi dixeris nequae Graâ—am neque Hebraeam secutum esse quod absurdum est Hieron trad in Gen. diuers notable writers who followed that translation doe otherwise read it out of the same translation then now for the most part it is found therein and where they diligentlie y As Hieron lib. trad Hebr. where he noteth all disagreemeÌ„t betweene the Hebrue and the Greek translation and obserueth the error of the translation in the accouÌ„t of time speaketh nothing of this so great diuersitie which sheweth that the same could noâ— then be obserued as a difference or was not a generall disagreement note the faults of this translation disagreement from the Hebrue they haue in this place obserued no such difference which is a manifest argument that the Greeke and Hebrue at the least in manie copies did accord Moreouer if some copies of the Greeke translation agreed in old time with the Hebrue text like as manie at this day are found z For at this day there are found copies both olde and newe which in 1. Chron. 1.18 haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arphaxad begat Salah making no mentioÌ„ at all of Cainan to doe surelie without all reason is it to suppose that the holie writer for common peace sake admitted such an errour and followed corrupted copies before the true And that indeed he did not is no lesse apparant by euidence then is the former For albeit most copies now adayes haue included the name of Cainan in the register yet some are also found a Beza in annos in Luc. 3.36 Ante hoc nomen legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non dubitaui expungere secutus authoritateÌ„ Mosis Gen. 11.12 meâ— vetustissimi codicis Augustinus tamen secundum vulgare exemplar legit Cainan non modo in Euangelio sed in hac historia Mosis post eum Beda alij plerique non est igitur leuis aut nona corruptio non tamen propter authoritatem sequenda est which haue it not but do read it altogether agreeing to these words of Moses Whose truth and reuerend antiquitie doth teach First that the writings of Moses and Luke were vndoubtedly in all things of full agreement Secondlie that ignorance and euill purposes haue heretofore indeuored to pollute the holie historie Thirdly that the Lord hath alwaies and will preserue his word that it may euer be a b Isai 8.20 Psal 119.105 Prou. 30.5 perfect guide vnto the faithful and an c Ioh. 12.48 Matth. 5.18 vncorrupted iudge for Atheists vnbeleeuers Wherefore seeing all copies of the Hebrue agree concerning this report but the copies of the gospell doe dissent among themselues it followeth that the truth remaineth with the Hebrue text and with those copies of the Gospel which accord therwith And albeit some copies of the Gospell may happen in this point being no fundamentall point directly concerning mans saluation to be corrupted forasmuch as vniuersallie they suffer not the same corruption therefore neither Atheists haue cause hereby to condemne the word of contradiction neither papists to alleage that the fountains are corrupted nor christians haue cause to be offended although some copies disagree For the holie Scripture hath no such priuiledge that none shall dare presume against it but that none that doe presume shall d Isai 59.21 Reuel 6.6 fullie and finallie preuaile But because such hainous faults haue proceeded to so great enormities wee are all admonished to haue care to preserue with integritie to maintaine with puritie the sacred word to amend with modeste such copies of the same as are found by wifulnes or negligence of men to be corrupted Question 4. verse 31. Wherefore are the children of Terah more largelie intreated of in this genealogie then of the rest of the Fathers and for what cause departed Terah from Vr of the Chaldees to goe into the land of Canaan THe ancient generations are recounted but onlie in the line of the Messiah vntill Terah the father of Abraham not that they were a August de ciuit Dei lib. 16. c. 10. Intimans quemlibet filios filiasque genuisse vt intelligamus vnde poâ—â—erint populi accrescere ne in paucis qui commemorantur hominibus occupati pueriliter hesitemus vnde tanta spacia terrarum atque regionum repleri potuerint not partakers of the blessing of increase in farther measure but because the residue of their children became b August ibid. Tenenda est igituâ— sertes generationum ab ipso Sem vt ipsa ostendat post dilunium ciuitatem Dei propter hoc diuina scriptura cum terrenam ciuitatem in Babylone hoc est in confusione esse monstrasset ad patriarchaÌ„ Sem recapitulando reuertitur euen strangers vnto the Church AbrahaÌ„ as the c Rabbinor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beresh pearle that is hid amongst the sand as the Father d Gen. 17.5 Galat. 3.7 of the faithfull and the e Isai 41.8 Iam. 2.23 friend of God his life was as a patterne f Gen. 12.10 18.6 50. c. 22.10.12 vnto the godlie of patience of faith and pietie to God for this cause the affaires of his life are largelie recorded in the following historie Nahor as the Grandfather of vertuous Rebecca whom g Gen. 24.7.27 â—0 the Lord God directed in marriage vnto Isaac and Haran as the father of righteous Lot of Milcha Rebeccas Grandmother and Ischa who as h RabbinoruÌ„ consensus Item Ioseph Antiq 1. cap. 7. Aranes relicto filio Lotho filiabus Sara Milcha in regione Chaldaeorum est mortuus neptes verò ex fâ—atre duxeruÌ„t coÌ„iuges Milcham Nachores Saram Abraham Hieron in tradit Hebraiâ— in Gen. August de ciuit Dei lib. 16. cap. 12. Iste Aran pater Milchae suit pater Ischae quae Ischa creditur ipsa esse etiaÌ„ Sara vxor AbrahaÌ„ many writers affirme was Sarah are necessarily in respect of their posteritie remembred Who Ischa was and wherefore named in
him none inheritaunce no not the breadth of a foote Whereby it is euident that x Beza in Annot. in Act. cap. 7. Itaque non assentior ijs qui vt hunc nodum soluant duplicem secerunt Abraha vocationem quarum vnam à Mose praetermissam recenseat Stephanus Atqui si haec Stephanus non accepit à Mose à quo tandem accepit dein quis non videt Stephanum si quaedam à Mose discrepaÌ„tia narrasset maximam calumniandi oâ—casionem fuisse aduersarijs praebiturum he came but after his fathers death that hee came after his fathers death and inioyed not the inheritance of a foote that hee came and was translated after his fathers death so that when he first came he was translated the same his comming was his translation Seeing therefore that Abrahams age of seauentie fiue yeeres when he departed into Canaan is perceiued to be by the authoritie of holie Scripture either at or after the death of his father who liued an hundred and fiue yeeres it remaineth that Abraham was not y Caluin in Gen. 11. vers 26. Nunc cur Abraham noÌ„ fuerit primogenitus c. August quaest in Gen. 25. Petest sic solui quoniaÌ„ scriptura quae dixit cuÌ„ esset Tharre annorum 70. genuis Abraham Nachor Aran non vtique hoc intelligi voluit quòd codem anno 70. aetatis suae omnes tres genuit sed ex quo anno generare coepis â—um annum commemoraniâ— scriptura Fieri enim potuis vt posterior sit generatus Abraham sed merito excellentiae quae in scripturis valde commendatur prior fueris nominatus Tremel Annotat. in Gen. 11. borne in the seauentith yeere of Terah but in the hundreth and fiue and thirtith There may in deed be many obiections made against it but none I hope that shall preuaile The text saith Terah liued seauentie yeeres and begat Abraham Nahor and Haran therefore will one say was z Bellarm. Tom. 2. controu 5. lib. 1. cap. 28. Perer in Gen. 11. part 3. disp 14. Jllo autem anno natus est Abraham scriptura enim in Genesi semper indicat tempus â—atiuitatis eorum quorum texit genealogiam vt sciamus aetatem totius mundi alijs praetermissiâ— qui ad istam gentalogiam non pertinent vt Gen. 5. dicitur Noâ— cum quingentoruÌ„ esset annoruÌ„ genuisse Sem Cham Iapheth Vbi notatur praecise annus quo natur est Sem. Sed hoc manifeste falsum est vt docet scriptura Gen. 11.10 Deniquâ— ipse Perâ—rius disp 10. Negat esse praecise annotatum Abraham borne in the seauentith yeere of Terah I answere by the words of the Scripture it is not necessarie for we plainely see that there is something to be vnderstood vnlesse wee would imagine that they were twins of one birth which doubtles is against the truth namelie a August quaest in Gen. 25. Non vtique hoc intelligi voluit quod eodem anno 70. omnes tres genuit sed ex quo anno generare caepit Caluin in Gen. 11. Nec verò Moses quoio vitae anno filios genuâ—rit Tharre eâ—primit sed tantum superasse aetatem illam priusquam tresgigneret filios de quibus agitur that the eldest of his sonnes was then conceiued and that hee had in all but b For the Scripture saith not of Tâ—rah as of all the rest he begâ—t sonnes and daughters but he begat Abram Nahor and Haran Although Caluin supposeth he had more children three Now which of these three should be the eldest Manie thinke Abraham because hee is placed first But this is no sufficient reason for Sem is alwaie placed first among the sonnes of Noah whom c Both Iewes and Christians as hath been said aboue they themselues suppose was not the eldest and Isaac is d Gen. 25.9 1. Chron. 1.28 placed before Ismael and Iacob e Malach. 1.2.3 August quaest in Gen. 25. before Esau whom all men know to be the younger Sons Secondlie it may be obiected to f Bellarm. Tom. 2. controu 5. lib. 1. cap. 28. be in vaine to set downe the age of Nahor or Haran in this genealogie where the fathers of the Church onelie are described But indeed it belongeth not a little to the historie both in respect of Terah who had no g Sicut neque Noe ante quingentessimuÌ„ annum August quaest in Gen. 25. Caluin in Gen. 11. Eo anno generare caepit child vntill he was seauentie yeeres of age when as his ancestors had children at h Gen. 11.14.24 thirtie and nine and twentie yeers also in regard of Nahor and of Haran to i For Lot is said to bee an olde man at the destruction of Sodome Gen. 19.31 when as Abraham had scarse fulfilled 100. yeares So that Lot the sonne of Haran is to be esteemed not much yonger then Abraham himselfe giue light into the age and condition of their posteritie Thirdlie if Abraham were not the eldest sonne there is no certaine ground of the age of k Caluin in Gen. 11. Hanc obiectionem ponit diluit Abraham and thereby no certaine account of the age succession of the world which the Scripture doth so distinctlie and purposelie l August de ciu Dei lib. 16. cap. 14. Absurdum est existimare c. define Whereunto is opposed this place of Scripture that Abraham departed being but seauentie fiue yeere old For wherefore is this time reported of but that it might be ioyned m August ibid. Defuncto autem Thara in Mesopotamia iam incipiunt iudicari facta ad Abraham promissiones Dei with the death of Terah and wherefore is the age of Abraham deliuered when he departed out of Haran not rather when he departed from Vr of the Chaldees the land of his natiuitie but because n Eucher libr. 2. in Gen. cap. 11. his departure from his natiue countrie and from Haran were both in one yeere fulfilled namelie in the yeere of the death of Terah Fourthlie if Abraham were not the eldest of Terahs sonnes o Bellarm. tom 2. controu 5. libr. 1. cap. 18. Perer in Genes 11. tom 2. Aliam suppositioneâ— inducuÌ„t quod illo anno habere capit tres filios vnum illo anno genitum alios antea Sic vt sit Abram minimus natu tamen septuagesimo natus anno sed haec sententia non tantum à scriptura ipsa discrepat Gen. 5.32 12.4 sed à sana ratione ab authoritate Augustini quaest in Gen. 25. de ciuit Dei lib. 16. cap. 15. omnium Doctorum then was hee borne in the hundreth and thirtieth yeere of Terah which also agreeth with this account or els no certaintie can be found of the birth of Abraham But it seemeth not credible by the course of nature that Terah had AbrahaÌ„ borne at one hundred and thirtie yeers seeing Abraham esteemeth it a miracle
them and thirdlie defend it by manifest abusing the authoritie of the Fathers is in the sequell it shall appeare The wordes by them are thus translated And Melchizedek king of Salem o In some ancient copies as is confessed by Andradius Defens Synod TrideÌ„t libr. 4. and the Romane Massall doth thus acknowledge Can Missae Supra quae propitio ac sereno vultu respicere digneruÌ„ sicut dignatus es quod tibi obtulit Abel AbrahaÌ„ summus sacerdos tuus Melchisedech sanctum sacrificium immaculatam hostiam offered bread wine for he was a Priest of the most high God And whereas p Martin Chemuis exam Trident. Conc. part 2 tu de Missa they are charged by vs of this corruption because Moses speaketh not of offering but of bringing forth neither maketh it a reason he brought forth for he was a Priest but being king of Salem he brought forth therefore they answere two things First that in their q Andrad Defens 2. Synod Trid. lib. 4. De offerendi autem vocabulo non est Chemniti quod digladiâ—mur cum in correctioribus Latinis examplaribus sanctis patribus qui locum hunc Eucharistiae accommodant extet proferens corrected copies being ashamed of the grossenes of the fault it is wholie read hee brought forth and not hee offered Secondlie that although the word be he brought forth and not hee offered yet it r Bellarmin Tom. 2. contr 3. de Mâ—ss lib. 1. cap. 6. Quod tamen verbum licet ex se nihil aliud significat nisi proferre seu adducere tamen pro loci exigentia saepe vsurpatur pro adductione hostiae ad immolandum must needs be vnderstood he offered And this they fight for by many arguments because in this little word is grounded a maine corner stone of their religion One reason or argument is this The same Å¿ Bellarmin ibid. cap 6. Genebrard saith this word is Sacrificale belonging to sacrifice word is sometime vnderstood of bringing forth an offering for sacrifice for t Iudg. 6.18.19 This place is brought in by Bellarmine and Pererius but to how great a purpose let the reader iudge Gedeon was commaÌ„ded to sacrifice that which he brought forth which is as if they had said some haue sacrificed that which they brought forth therfore Melchizedek did sacrifice his bread and wine which he brought forth The second reason Melchizedek was a Priest of the most high God therefore u Melchior Canus de loco Theolog. lib. 12. c. 12. Sacerdos erat Dei altisssini sacrificium ergo offerebat Deo omnis enim sacerdos constitunem vt sacrificium offerat at non legitur aliud quam panem vinum obtulisse he offered sacrifice to God But he is not read of to haue offered any sacrifice except wee say this bread and wine therfore he offered bread and wine Thus brutish blind are they that wil not behold the truth For to leaue that which x Philo Iudaeus lib. de Abraham Hauing slaine the sacrifices he made a bountifull feast to Abram and all his associats Clem. Alexand. StroÌ„ 4 auncient writers doe affirme that hee sacrificed beasts as custome was of sacrifice the Scripture sheweth he y Psal 116.17 Hos 14.3 Heb. 13.15 offered a sacrifice of praise and thanks to God blessed be the most high God that hath deliuered thine enimies into thy hand The third reason Melchizedek being a figure of Christ did offer such a z Concil Trident. Sess 22. cap. 1. Annot. Remist in Hebrae 7. sect 8. Bellarm. de Miss lib. 1 cap. 6. Differentiae dua sunt inter duo illa saecerdotia Melchisedeci Aaronis primâ— potissimae posita est in externa specit sacrificij vbi hoc didicit in scripturis nescio saecrificia enim Aaronicae cruenta erant sub specie animantium occisorum Christi mortem repraesentabant Melchisedeci sacrificium incruentum fuit sub specie panis veni eiusdem Christi corpus sanguineÌ„ figurauit quare si Christus sacerdos secuÌ„dum ordineÌ„ Melchisedech noÌ„ Aaronis sacrificium instituere debuit incruentum sacrifice in respect of the matter as did Christ but Christ offered say they an vnbloodie sacrifice of bread and wine ergo Melchizedek offered also bread and wine Herein they notoriouslie prophane the holie Scripture which teacheth that Melchizedek was a figure of a Heb. 7.3 Christ in deed but sheweth wherein onlie he was likened vnto him namelie b Heb. 7.1 that he was a King and Priest Secondlie that he was king of righteousnes Thirdlie that he was king of peace Fourthlie in that hee is c Chrysost Hom. in Gen. 35. Christus quia non habet in coelo matrem in terra patrem absque genealogia dicitur described without father and mother Fiftlie in that he is described without beginning of dayes or end of life Sixtlie d Epiphan Haeres 55. Melchisedec non amplius post se successionem habuit sed neque sacetdotij ablationem Heb. 7.4.5 c. in that his Priest-hood was more excellent then that of Aaron Wherefore seeing the Scripture compareth of purpose Melchizedek with Christ and sheweth wherein they are to be compared and notwithstanding compareth them not in the matter of sacrifice it is manifest they are not in the matter of sacrifice to be coÌ„pared and by consequent either the Papists argument is false or els it followeth that there was error or negligence committed in the Scripture which is blasphemie e Exemp Policarpi qui ad omneÌ„ blasphemiam sibi solebat anres obturare Euseb eccles Histor. lib. 3. not to be endured of christian hearts or eares The causes which they assigne why the Apostle compareth not the sacrifice it selfe are vaine and false One cause was say they f Bellar. de Miss lib. 1. cap. 6. Bellarm. de Miss lib. 1 cap. 6. Causa cur Apostolus non meminerit sacrificij panis vini primaria notissima est quia videlicet id ad propositum eius non faciebat because it made not to the Apostles purpose in that place to handle it And yet nothing indeed as they themselues acknowledge could make more for the likenes of the Priest-hood which was the Apostles scope to proue g Perer. ibid. The eleuenth likenes betweene Melchisedec and Christ which is the greatest most worthie and for which chiefly and properly Christ is called a Priest after the order of Melchisedech is placed in the singular and vnwonted kinde of sacrifice c. How worthily do Papists make the matter of Sacrifice the greatest point in the likenes oâ— Christ vnto Melchisedech and yet the Apostle acknowledgeth it not at al they themselues confesse it was without the Apostles scope whose purpose and words doe tend to this to shew wherein Christ was like Melchisedech then the sacrifice if there had bin likenes in the Sacrifice