person the Crown was intaled euen by God himselfe neither was there any before him besides or with him that could be his competitor in that right though himselfe was no King but a poore Carpenter nor had hee any after him from his lovnes descended or of his kindred that could debarre Iesus to bee his heire The opinion therefore of one Iraeneus and others is not to be approued who suppose that Ioseph had children of his owne body begot and wil haue Iames and Ioses Iudah and Simon to bee the naturall brethren of Christ either by Father or Mother or both And Heluidius the Heretick with the Ebionites vrgeth that Iesus was not the onely sonne of Mary his Mother because saith hee his brethren and sisters are so particularly named in the Euangelists Others from the words of the Apostle Saint Paul who calleth S. Iames the Lords brother doe take Iames to bee the brother of Iesus indeed and doe iudge him to bee borne vnto Ioseph by a former wife Vnto which conceit Eusebius seemeth to leane and Cestrenfis alleageth but not alloweth for then had Iames the eldest son both by birth-right and parantage beene King of the Iewes and the title vsurped and impropper to Iesus who was but the Legall sonne of Ioseph by whom the claime came For the right resting in Abiud the eldest of Zorobabels sonnes must likewise descend to Iosephs eldest sonne otherwise the Law debarreth the claime and Christ was to accomplish euery iot of the law And how the law intaled it to his person alone let vs heare the Euangelists for his title speake where wee shall finde three Maries recorded to bee Mothers vnto Christ his Apostles which were Mary the Uirgin Mary surnamed Saloâ—…e and Mary Cleopas for other Maries not to this purpose of purpose we omit Mary the Virgin and Mother of Christ neither by Saint Mathew nor by Saint Luke hath her Parents expresly recorded For the Euange lists setting downe the Lineage of our Sauiour they doe not by the line of Mary from whom he tooke flesh but from Ioseph by whom hee was to deriue the Kingdome Therefore it is consequent that the Euangelists in that point did principally intend to set forth our Sauiours Kingly right That so Christ might bee accounted from the man and not from the woman according to the vsuall manner of the Scriptures for which cause Ioseph is called the sonne both of Iacob his begetter and of Eli her father by the mariage of her his daughter And that shee was the daughter of Eli the Rabbins themselues doe acknowledge and so tearme her and doe bring her from Dauid from Iudah and from the Towne Bethlehem as the Euangelists haue done Ioseph her husband neither haue wee Christians euer seene any contrary record and so it must be For Christ could not truely be the seed of Dauid vnlesse Mary whose seede he was immediatly were truely the seed of Dauid But Christ was truely the seed of Dauid therefore Mary whose seed he was immediatly was truly the seed of Dauid This Mary then the daughter and sole heire of Eli her father hath her fathers right in the title of Iudah for so saith the Law If a man haue no sonne his daughter shall inherit And by matching with Ioseph in whom the right lay from Abiud the eldest of Zorobabels sonnes after his decease is also his heire For shee being descended from Rhesa the younger brother and Abiuds house failing in Ioseph her husband Abiuds inheritance was to descend vnto Rhesa his line and Mary then of Rhesa was heire vnto Abiud for so doth the same law establish that if a man haue neither sonne nor daughter as Ioseph had not the neerest of his kindred shall inherit And Mary the neerest by any record though many descents passed betwixt must be the only heire of Ioseph her husband he dying issulesse as hee did and of Eli her Father he hauing no other child to in herit And none suruiunig either Ioseph or Mary in that royall line Christ Iesus who was knowne and reputed to bee the onely sonne of them both by that double right and most inst title is stiled and called King of the Iewes Mary surnamed Salome in Marke 15. 40. by 〈◊〉 Flinspachio in his draughts of the Scriptures Genealo gies is set to be the daughter of Iacob and the sister of Ioseph the Carpenter but without any proof for his so doing alledged or warrant of any before him And so to admit â—…er were to intitle both her selfe sons to be next heires vnto Iudahs Crowne For Iosephs title standing from Abiud and dying 〈◊〉 as he did had shee beene his sister and from the same stem shee then had beene inheretriâ—… vnto Ioseph her brother deceased and must haue inioyed his rights by the same law before alledged And so her sons Iames Iohn had stood in estate before Iesus and the Euangelists too farre ouerseene to annihilate them the next in bloud and â—…uer to intitle Iesus King of the Iewes But antiquity hath brought this Mary Salome from Anna the mother of the blessed virgin Mary and how from Anna let me here insert from Authors worthy of credit Saint Hierom and others besides him affirme that this Anna had three husbands and by each of them had a daughter and each of the daughters named Mary The first Mary say they was borne by Anna vnto Ioachim or Eâ—… her first husband who was of the Tribe of Iadah lineage of Dauid and this his daughter a wife and a virgin was made most blessed in bearing of Christ. Annaes second husband was Salome of whom or from whence is no where recorded that I haue seen Vnto him shee bare the second Mary for so in the vulgar translation shee is named but by the later is called onely Salome and is as it seemeth so called from Salome her father This Mary was the wife of Zebedee as is inferred by Saint Matthew chap. 27. 56. where shee is calâ—…ed the mother of Zebedees sonnes and those were Iohn and Iames the beloued Apostles of our Lord who for their zeale were called the sons of thunder and may well bee accounted the kins-men of Christ but â—…o wise interested vnto Dauids Crowne The third and last Mary is calâ—…ed Mary Cleopas being borne vnto Cleopas the third and last husband of Anna. But of this Maries surâ—…ame resteth some doubt for some â—…o call her from her father birth and some from her husband and mariage That shee had the surname Cleoâ—…as from her father Saint Hierom and many ancient manuscripts of the Scriptures Genealogies so affirme but the text in Iohn Chap. 19. 25. as it is translated doth call her the wife of Cleopas and so by consequence shee should from her husband beare that surname But
whether from father or husband most certen it is by the Euangelist Iohn shee was the sister of Mary the Virgin and that by the mother and not by the father And that shee had either beene or then was the wife of Alpheus S. Mathew doth inferre Chap. 10. 3. for Alpheus was the father and she the mother of Iames the lesse as also of Ioses Math. 27. 56. vnto whom Iudah was brother Luke 6. 16. and Simon is reckoned a brother among them Mat. 13. 55. But this Simon the sonne of this Mary and Bishop of Ierusalem saith Aegesippus was of the kindred lineage of Dauid for which and for his Christianity hee was accused vnto Traian the Emperour and patiently suffered death vnder Atticus the Consull as likewise many others of Iudahs Tribe for the same occasion of kindred vnder him and other Emperours did had done So as it may be obiected Iesus stood not sole heire vnto Dauids Crown but that this Simon and others also were interested therein But thereunto may be answered that albeit these and many others in those daies also were of Iudahs Tribe and Dauids kindred yet that prooueth not they were of the children either of Abiud or Rhesa the sons of Zorobabel from whō the right is deriued by both the Euangelists Nor were these men Zebedee and Alpheus the husbands of these Maries nor Cleopas whether husband or sonne knowne to bee of Dauids line or of Iudahs Tribe by any apparancy of text and therefore neither themselues nor sonnes could be heires vnto Dauids throne and Iudahs Kingdome But Christ being the sonne of the first borne Mary and himselfe the first borne of euery Creature is therefore before any of these Sons or parents in title to the Crowne the law hauing established the first borne to inherit For if in al things he was to haue the preheminēce then most especially in that of Iudahs Crowne it being reserued for him vnto whom it most rightfully belonged and hee the onely rightfull heire vnto Dauid as wee haue said Neither had Mary Cleopas the mother of Iames Ioses Iudah and Simon beene a former wife vnto Ioseph the Carpenter as consequently shee must had Ioseph been father to any of these her borne sons For it is euident that shee liued after the death of Ioseph the Carpenter for with Mary her sister she beheld Christ vpon the Crosse wherby is most manifest that with Mary her sister shee could not haue beene a wife vnto Ioseph nor Ioseph haue beene a iust man as Saint Mathew records him had hee enioyed two sisters at once but rather a transgressour of the law which saith Thou shalt not take a wife with her sister during her life to vex her And that Iames the lesse the son of this Mary was the sonne of Alpheus we haue shewed and how hee and the rest were called the brethren of Iesus wee may soone perceiue if wee consider that the vsuall custome of the Iewes was to call not onely any of their kindred brethren but them also of their Countrey and Tribe as Moses did the Striuers and as they of Israell were brethren to them of Iudah And in that sense did the Iewes call them the brethren of Iesus when seeing his person his wisedome and workes and knowing his parents kindred and education in the trade of a poore Carpenter with great admiration they obiected and said Whence hath hee this learning is not this the Carpenter Maries sonne the brother of Iames and Ioses and Iudah and Simon and are not his sisters here with vs And Iames the lesse being the son of Mary who was the sister of Mary the Virgin was then the Cosen-german as we speake vnto Iesus euen his Ants sonne and from that his neere consanguinity was called the Lords brother and not from Ioseph by a former wife as some haue imagined nor any similituder likenesse that he had vnto Iesus as Lyra saith he was of both in face and lineaments of body But much more propperly was Iesus euer taken and reputed to bee the sonne of Ioseph for that Ioseph was his bringer vp in the trade of a Carpenter and his maintainer of liuelihood the space of twenty nine yeeres And hauing no father vpon earth amonst men but Ioseph the Carpenter is therefore commonly called the sonne of Ioseph the Carpenter And Ioseph likewise for the foresaid causes is often reputed and called the father of Iesus and so doth Mary her selfe call him when finding Iesus among the Doctors in the Temple disputing shee said Sonne why hast thou thus dealt with vs behold thy Father and I haue sought thee sorrowing And vpon the same ground that Ioseph had no issue of himselfe begot is built the Perpetuitie of Maries Virginity who being blessed aboue women doubtlesse had not been subiect to the curse of barrennesse had Ioseph euer knowne her as his wife And the childe so begot and borne had beene heire to Iudahs Kingdome in the right of the Father Iesus being but sonne to the mother nor shee any wise interrested vnto Salomons Crown whilst Ioseph her husband liued or any childe from him But Ioseph being a iust man and beleeuing the Angell that told him his wiues conception was by the holy Ghost forbare to touch by mariage knowledge that her Virgins blessed wombe wherein the Sonne of righteousnesse had been incarnate For as the outward Eastgate of Ezekiels glorious Temple was commanded to stand shut and no more to bee opened and no man to enter in by it because the Lord God of Israell had entred in that way so that sanctified Virgins * blessed body remained vnknowne by man for euer because the Prince of Princes Christ Iesus her Sonne had entred the passage vnto his humanity through that holy gate of his Tabernacle Mary of all weomen the most blessed And as the Spices confection compounded in the f◅st Tabernacle was onely to bee imployed vpon and in the first Tabernacle where God did make his Couenant with Moses so the sweete composition of the eternall deity with the then assumed hamanity in the wo◅b of that Ros◅ or Lilly of Zion was no more to bee attempted in that sanctified Tabernacle wherein Gods couenant was performed in becomming the Immanuel for the saluation of man which wrought no doubt in Ioseph the husband a reuerend fo◅ bearance though the bed of mariage be holy and vndefiled These things being so as by the Scriptures we find them not otherwise Iesus his title stands firme for Iudahs Crowne for hee hauing neither brother nor sister vncle nor kinsman by any descent either from Abiud or from Rhesa any kindred at all is himselfe then the only immeate and next heire vnto them both both by Ioseph his father and by Mary his mother And by that do◅ble line
inherited by the line of the mother as Iair did twenty two cities in Gilead and therefore Iacobs sonne by that law could not be the sonne of Eli. Howsoeuer then Eusebius fauoureth that reconciliation and wisheth others to preferre the same for the agreement of our Euangelists yet seeing it standeth vpon no firmer ground than that himselfe hath built vpon we may without preiudice mistrust the foundation For saith he Herod the sonne of Antipater pricked in mind for the basenesse of his birth burned the ancient Records of the Iewes Genealogies supposing thereby to deriue himselfe of noble parentage But certaine men of the affinitie and kindred of our Sauiour trauelling from Nazarites and Cochoba castles of the Iewes into other Regions expounded the foresaid Genealogies out of books of Chronicles as farre as they extended But who those trauellers and expounders were or what authentike warrant those bookes bare he nameth not and therefore such testimonies suffice not Where to manifest Iosephs sonneship vnto Eli let vs insert the sayings of Rabbi Haccanas the son of Neâ—…umiah a Doctor of great esteeme among the Iewes There was a Maide saith hee in Bethlem of Iuda whose name was Mary the daughter of Heli of the kinred of Zerubbabel the sonne of Salathiel of the tribe of Iuda who was betrothed to Ioseph of the same kinred and tribe Where by him we see that the virgin Mary was the daughter of Eli and by her Ioseph is his sonne and not by a second marriage or seede raised to the deceased but rather by the law of matrimony as Moses of Leui was the sonne of Iethro the Madianite and Dauid of Iudah was sonne to Saul of Beniamin And the same law that made Ioseph to be the sonne of Eli made Iesus likewise to be the sonne of Ioseph and that he was so reputed and taken let the testimonie of the latter Iewes witnesse whereof Suidas reporteth in a conference happening betwixt Theodosius an eminent Iew and one Philip a Christian Merchant in the dayes of Iustinian the Emperour whose words to this effect are thus In the Temple of Ierusalem quoth the Iew therewere two and twenty ordinarie Priests and as soone as any of them died the residue chose another in his place Now it hapned that IESVS for his singular godlinesse and doctrine was chosen by them and to the intent they might know the name of his father and mother and inregister it according to the custome they sent for them and Mary came thither alone because her husband Ioseph was then dead And shee being asked the name of the father of Iesus answered vpon her oath that she had conceiued him by the holy Ghost and reported to them the words of the Angell Moreouer shee told them the names of the women that came to her labour vnlooked for and vpon due inquisition thereof when all things were found to fall out true they registred his name in the Register of the Priests in these words IESVS THE SONNE OF THE LIVING GOD AND OF THE VIRGINE MARIE Which Register was saued at the sacking of Ierusalem and was afterwards kept in the Citie Tiberias and I being one of the chiefe among the Iewes saith Theodosius haue there seene it so that it is not ignorance that holdeth mee in the Iewish Religion but the honour I haue among my Countrimen By which and others their owne testimonies is euident how Ioseph was the sonne of Eli by the mariage of his daughter and how Iesus was the sonne of Ioseph by the marriage of his mother both which were according to the law and not by any naturall descent CHAP. VII That Christ Iesus descended only of Iudah and tooke no part of his humanitie from Lâ—…i neither by his fathers nor by his mothers THat Christ tooke any of his bloud or humane nature either by father or mother from Leui is more then the Scriptures doe warrant God so distinctly seperating the Genealogies of Iudah and Leui for the Crowne and the Miter that not any could claime both by any due descent Yet some without proofe haue imagined that Anna the mother of the virgin Marie was the daughter of a Leuite wherby CHRIST IESVS as they affirme was both King and Priest in a lineal descent from either Tribe In which opinion Suidas is so confident that he saith Christ in the right of Leui was chosen a Priest into the seruice of the Temple and that he by that authoritie in the Sinagogue at Nazareth expounded the Prophecie of Isaiah and at Ierusalem taught daily in the Temple Therein following those that thinke Marie by the mothers side of Leui because Elizabet the wife of Zacharie was of the daughters of Aaron and by the Angels testimonie cosin vnto Marie But that Marie therefore should be of Leui it prooueth hot For albeit that daughters which were inheriters were to bestow themselues vpon men of the same Tribes lest their possessions should be transferred or in the yeere of Iubile reuerted vnto the inheritance of others yet in others and especially those of the Kings and Priests line we find the practise contrary and that vertuous women without breach of this law did marrie into other tribes For so did Elisheba of Iudah match with Aaron of Leui and Miriam of Leui with Hur of Iudah Hezron of Iudah matched in the tribe of Manasses and Dauid tooke Michal the daughter of Saul to wife The mother of Hiram a daughter of Dan married her second husband out of the tribe of Naphtali and Iehoiada the high Priest of Leui married â—…ehoshabeah the daughter of King Iehoram oâ—… Iudah which thing haâ—… it been vnlawfull these godly persons would neuer haue done it And the oath had been needlesse which the Israelites made in Mixpah that none of them should giue their daughters to marry with the Beniaminnites if the law of God had debarred tribes from mixtures before Vpon this warrant therefore Elisabet must be held a branch from Iudah and not the blessed Marie to bee a bud from Leui whose parents were all of them knowne to be from Zâ—…rubbabel Dauid and Iudah by the Rabbins owne testimonies And albeit that Tribes matched into Tribes and Iudahs many times into that of Leuies yet so distinctly hath the holy Ghost separated Iudah from Leui in the catalogue of Christ that of those mothers whereof hee came and tooke flesh none are recorded to come from Leui nor indeed from any other tribe knowne of then from Iudahs Excepting Thamar Rahab and Ruth who were of Canaan and Moab And they by diuine prouidence into Iudahs Tribe were conioyned that so by them the Gentiles might haue interest with the Iewes in the Humanity of Christ who is the spirituall Temple as they had been interested in the materiall Temple whose foundation was laid in the threshing floore of Ornan the Iebusite a Canaanite The Scepter and Censer
the wombe of the Virgine the Rabbins themselues confesse and the successe sheweth because at the comming of this Shiloh or birth of Christ Iesus the gouernment of Iudah was taken cleane from them and their Crowne worne by Herod an Idumean stranger Vntill which time the line of the lawfull Kings of the Tribe of Iudah had beene exactly and distinctly recorded and kept But in one generation following were so confounded scattered and shufled together among other Tribes and the Tribes each amongst others so mixed as to this day there is not a Iew knowne in the world that can distinctly shew of what tribe he is descended And their faire Dominions with such desolations ouerrunne that all hope is lost of any recouery and for the obedience prophecied vnto him the preaching of the Gospell hath gotten that through the world It was the faire land that Moses from mount Nebo did behold that Ioshuah from mount Hermon to mount Hor did conquer At first diuided among the twelue Tribes and after established a kingdome vnder Saul of whom the spirituall could not be intended neither was it in him figured And that kingdome possessed and crowne worne by him was taken from Beniamin and giuen to Iudah and in Dauid setled with promise that a sonne out of his loynes should sit vpon the throne thereof and should raigne King for euer and euer which none euer did or could doe but onely his Sonne Iesus the Prince Messiah to whom be praise for euer and euer and that he alone is the heire vnto that right is witnessed by the sacred Texts and shall be our paines heere to declare First then this terrestriall Kingdome was seated as saith the Prophet in the midst of nations did containe the Prouinces of Iury Samaria and Gallely the Land of Gilead also without Iordan was a portion of the twelue Tribes The whole so rich in earthly blessings as it is often in Scriptures called A Land flowing with milke and hony and so pleasant for situation as of some it is held to haue been Adams Paradise And as the Kingdome was glorious so were many of her Kings such were Dauid Salomon Asa Iohoshaphat and others godly that ruled well their owne and ouer-ruled others till their successors became godlesse and prouoked the ruine of both as when Nebuchadnezzer King of Babell captiuated the Land and led away Ieconias prisoner who was the last man that wore that glorious Crown After whom the Persians with-held it from Zorobabel the most lawful heire thereof And the Grecians and Syra-Grecians from Abiud and his successors vnto Ioseph the husband of Mary These being as foure beasts tooke this earthly Kingdom for the heauenly they could not from those the high Saints of God that should possesse a Kingdome for euer and euer with such desolation of that goodly Land till lastly the Romans made conquest of all and placed the Idumean Herod vpon Iudahs throne where Iacobs prophecy had the full euent And thus we see no temporall Crowne worne of any of Iudah from the captiuity of Babylon till Christ Iesus with thornes was crowned shewed and acknowledged King of the Iewes the abhomination of desolation set in the holy place and the place neuer called holy after Christs death And thus much of the earthly Kingdome promised to Abraham and the first point the second followeth That the expectation of the Iewes was set vpon an earthly Kingdome and powerfull King wee may see by the practise of the common multitude who hauing fedde vpon the fiue barley Loues and two small fishes acknowledged Iesus to bee the Prophet expected but withall presently assaied to haue him their King Againe when he told them that the sonne of man was come to seeke and to saue that which was lost their apprehension was of a temporall restauration of their down-cast estate And vpon that opinion the Apostles themselues as it seemeth were set when they demanded whether at that time Christ would restore the Kingdom of Israel And againe we trusted that it had been he that should haue deliuered Israell And to the same purpose were the answeres of the ignorant women of Samaria touching the Messias and the learned Nicodemus of Gallile touching mans new birth both of them aiming as we see only at outward things And indeed so generall was the opinion of an earthly and powerful Monarchie as that euen the common people expected it and had a prophecy touching the same among them which was That a King out of Iury should rule the whole world Which so terrified the Romans included in that prophecy as that they denied aide to their supplicant Ptolomie King of Egypt and so troubled the assembly of the elders in Ierusalem that their high Priest Caiaphas gaue counsell to kill Iesus lest the Romans should come and take away their Kingdome which was none otherwise meant then of the temporall And a temporall King and terrestriall kingdom it was that Herod so feared and sought to retaine when Christ was sought after by the stile of King of the Iewes And of that earthly kingdome likewise Pilat gaue Iesus the title though to the preiudice of Caesar his Emperour Neither meant the Scribes and Pharisees more then of the temporall when themselues expounded Moses without all spirituall vse the cheife Priests so ignorant that they knew not whether the Baptisme of Iohn was from Heauen or of men nor none of them how Dauids sonne could be Dauids Lord And the Sadduces taught that there was no Resurrection of the body neither Angell nor spirit so farre were they from that which is eternall Finally all of them apply euery Text in the Prophets touching the calling of the Gentiles of Christ and his Kingdome to be meant of a powerfull terrestriall Monarch Monarchie and promise themselues conquests attendance pleasures as in another earthly Paradise all Nations yeelding them seruice and obedience And now wee come to speake of Christ his title vnto Iudahs Crowne the third point Iesus legally descending from Iechoniah and lineally from Zorobabel by his ancestor Salathiel who was made a sonne to a childlesse man is borne the next in bloud and succession to sit vpon Dauids throne and by that right is often called by each of the Euangelists King of the Iewes For the right of Zorobabel resting in Ioseph the husband of Mary and he dying issulesse in Mary her selfe Christ Iesus their Sonne then must bee heire vnto both and by Father and Mother haue the iust title to Iudahs Crowne That Ioseph then in his dayes was the next successour to Salomons Throne is apparant by Saint Matthew in whose Catalogue without any colaterall he is brought downe from Salomon among his successors And by Saint Luke is recorded to be of Iudah of Bethlehem of the house and lineage of Dauid vnto which Tribe and
19. g Heb. 11. 40. h Esa. 7. 14 i Efay 53. k Ier. 52. 5. l Ezek. 34. 23. m Dan. 2. 34. n Dan. 9. 24. o Hos. 3. 5 p Io. 2. 23. q Amos 9. 11. r Oba 1. 21. s Io. 1. 17. t Mi. 5. 2. u Nah. 1. 15. x Hab. 3. 3 13. y Zeph. 〈◊〉 11. Chap 3. 9. z Hag. 2. 8 10. a Zech. 9. 9 b chap. 11 12 13. c Mal. 4. 5 The Euangelists begin where Malachi leaueth d Luk. 1. 17 e Esay 40. 〈◊〉 Iohn Baptist the Elijah f Mat. 11. 14. g 1. King 17. 6. h Mat. 3. 4. i 2 Kings 18. k Mat. 1. 6 l 1. Kin. 18 m Mat. 14. 4. n 1. Kings 19. 8. o Math. 3. 16. p Iohn 1. 29. q Luk. 3. 16. r Ioh. 1. 1. Christ begaÌ„ his functioÌ„ at his Bap tisme The reconciliation of S. Matthew S. Luke s Esay 6. 13. t Dan. 7. 18. Of Zorobabelâ—… sons came both the father mother of Christ. u Exo. 25. 20. x Heb. 9. 5 y Apo. 5. 8 z Cant 3. 11. a 1. Tim. 3 16. b Psal. 〈◊〉 12. c Luke 7. 23. Psal. 45. 1 King 1. GeÌ„ 13. 14. GeÌ„ 17. 8. GeÌ„ 49. 10. Talm. Senad in cap Mâ—…lec De Ples in verit Chist Relig cap. 29 Deut. 32. 49. Ezek. 5. 5. Num. 32. 1 Dan. 7. Gen. 49. The 2. Obseruation a Ioh. 6. 14 b Luk. 19. 10. The expectation of the Iewes set vpon an earthly Kingdome c Act. 1. 6. d Luk. 24. 21. e Ioh. 4. f Iohn 3. * A prophecy of a potent king * Sueton. in vit Aug. The RomaÌ„s durst not place a King in Egypt g Ioh. 11. 49. Herod feared a temporall King h Math. 2. i Ioh 19. 19. k Mat. 21. 25. l Luk. 20. 42. The Saddu ces acknow ledged nei-Angell nor Spirit The Rabbins applications The 3. Obseruation Iesus his right to the kingdome Iesus his right to the Kingdome Jesus the next in succession â—…nto Salomon m Luk 2. 4 No competitor wâ—…th Iesâ—…ss * Eusebius l. 5. cap. 8. Ieraen lib. 3 cap. 25. n Mat. 13. 55. o Gal. 1. 19 * Euseb. eccle hist. l. 2. c. 1. * Polich l. 3. c. 44. Iames not the natural brother of Christ. p Deu. 21. 17. Three Maries are mothers q Mat. 1. 18 r Mar. 15. 40. s Iohn 19. 25. Why maries parents are not directly set down Ioseph is called both the son of Iacob and of Eli Rab Hacanas the son of Nehumia The Rabbins proue what wee desire t Num. 27 The Law maketh a woman capable of inheritance Abiuds house ended â—…n Ioseph Mary is heire vnto Eli her father and Ioseph her husband Iesus his right vnto Iudahs Crowne * In Arcano dei Tabula 18. Mary Salome is not the sister of Ioseph Mary Salome was not heire to vnto Ioseph Mary Salome from whom descended * S. HieroÌ„ vpon Saint Mathew Anâ—…a had three husbands and three daughters Mary the virgin daughter of Eli. Mary Salome the second daugh ter Mary Salome the wife of Zebedees * Mat. 4. 21. y Mark 3. 17. This Iohn writ the Apocalips Mary Cleopas the 3. Daughter Her surname doubfull z Ioh. 19. 25. Mary Cleopas was sister to Mary the virgine Mary Cleopas was the wife of Alpheus a Mar. 15 40 * Aegesippus Simon Bishop of Ierusalem saffred vnder Atticus Obiect Answ. Zebede Alpheus Cleopas vnknowne to be of Iudah b Col. i. 15 c Deut. 21 17. d Col. i. 18 e Ezek. 21 27. f Iohn 19. 25. Mary Cleopas could not be wife vnto Ioseph her sister being aliue g Le. 18. 18 Iames the lesse was not the naturall brother of Iesus h Act. 7. 26 i 1. King 12 24. k Mar. 6. 3. l Ioh 19. 25. Iesus and Iames were Cosen-germans * Lyr. annota vpon Gal. 1. 19. Iesus brought vp vnder Ioseph the space of twenty nine yeeres m Mat. 13. 55. Ioh. 6. 42. Ioseph is commonly called the father of Iesus n Luk. 2. 46. Maries perpetuall virginity confirmed â—…er virginity proued by consequence Why Ioseph forbare the bed of matrimony n Eze. 44. 2. See * S. Hierom and Lyra vpon Exeliel chap. 4. o Exo. 30. 37. Maâ—…ies wombe the holy Tabernacle p CaÌ„t. 2. 1. q He. 13. 4 Iesus solely heire vnto Dauids Crowne by his double line Iesus is twenty eight times stiled and called king of the Iews The 4. Obseruation The Gentiles first sought aâ—…ter Christ. r Luk. 2. 2. Avniuersal Peace wâ—…e Christ was borne * Virg. Aeneid sib 1. Christs coÌ„ming in the flesh obserued by the heathen * Eclog. 4. * In vit Aug. Sec. 94. The Scriptures confirmes what the heathen spake s Mich. 4. 3 4. t Esa. 9. 6. The attrubuites of Christ. u Dan. 2. 41. When the gouernmeÌ„ts fel of which Daniel spake Daniels prophecy written in Chaldea was the cause that the Chaldeans first sought after the king of Iewes Mat. 2. y Ioh. 19. 15. z Deu. 17. 15. a Ioh. 19. 14. Iesus acknowledged to bee king of the Iewes b Mar. 15. 9. 12. c Ioh. 19. 15. 22. Pilat forced to testifie the truth Pilat his resolution of what he had writ Christ acknowled ged himself a King d Ioh. 18. 37. Act. 17. 7. e Apo. 〈◊〉 8. f Rom. 11 36. Christ is heire of al. g 2. Cor. 1 20. Christ the substance in nothing inferior to his figures Abraham a King in power h Gen. 14. Abraham a Priest in sacrificing i Gen. 22. 11. Abraham was both King and Priest k Gen. 35. 22. l Gen. 34. 25. m 1. Chro. 23. 13. n Exo. 4. 14. Dauid in state both a King and a Priest o 〈◊〉 Chro. 14. SalomoÌ„ in state both of king and priest p 〈◊〉 King 8. 2. Ezekiah in state of a king and priest q 2. King 8. 4. r 〈◊〉 King 2â—… Iosiah in state of king and priest Christ was the subâ—…ce of these his figures s â—…e 33. 17 Christ Iesus the heire in all things vnto these his foregoers t Heb. 1. 2 Rom. 4. 13 Christ figured in Mel chizedeck u Heb. 7. 3 16. x Psa. 110. 1 y Mat. 12. 42. z Luk. 19. 45. a Mark 14 22. b Ioh. 1. 29 The end of Christs comming c Luk. 22. 29. d Mat. 19 28. Christs refusal of Ma gistracy no impediment to his authority Why Christ refused Magistracy e Mat. 13. 55. Christ Parents poore f Luk. 2. 24. g Leuit. 12. 8. Christs pouerty h Luk. 2. 7 i Mat. 8. 20. k Luk. 19. 42. Christs triumphs was teares Christ poore after death l Mat. 27. 60. m Isay. 53. Christs appearance according to the Prophets n Luk. 24. 27. Christ caled the son of man yet had no man to his father The ancestors of Christ kept from the crown which Christ came not to recouer o DaÌ„ 7. 17 p 2. Sam. 7. 16. Christ had the title of King of the Iewes in his death Christ body resuming life had the same faculties as before