Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	bless_a	tribe_n	28	3	10.1758	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15447	Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity	Williams, Gryffith, 1589?-1672.; Delaram, Francis, 1589 or 90-1627, engraver.	1624 (1624)	STC 25719; ESTC S120026	710,322	935

Tribe but in respect of Nations as Saint Paul calleth all the Iewes his Kinsmen according to the Flesh but then Elizabeth had beene her Cosen none otherwise then all the rest of the Iewish Women Theophilact thinketh they are said to be Cosens Theoph. in 1 Luc. Exod. 6. because Aaron married the Daughter of Aminadab of the Tribe of Iudah but then it may be said That this is farre-fetcht and therefore might be soone forgotten too ancient a kindred to make any great reckoning of it Saint Augustine thinkes Aug. q. 47. sap Iudic. That Elizabeth the wife of Zacharias was of the Tribe of Juda. that some Woman of the Tribe of Leui was married vnto some one of Christs progenitors of the Tribe of Iuda that so Christ might descend both of the Priestly and the Kingly stocke But the truth is that Elizabeth was of the Tribe of Iuda and was married vnto Zacharias the Priest for though it was forbidden to all the other Tribes to match with any that were not of their owne Tribe yet was it lawfull for the Priests to take Wiues out of any Tribe and therefore Aaron married Elizabeth the Daughter of Aminadab of the Tribe of Iuda 2 Chron. 22.11 and Iehoida the Priest married the Daughter of King Iorom and sister vnto Amasia King of Iuda That the blessed Virgin Mary was of the Tribe of Juda. Or howsoeuer let Elizabeth be of what Tribe you will yet is it most manifest that Mary was of the Tribe of Iuda for as Saint Mathew setteth downe the Pedigree of Ioseph so Saint Luke setteth downe the Pedigree of Mary to shew vnto vs that both Ioseph and Mary were lineally descended of the Tribe of Iuda for Hely whose Sonne Ioseph is said to be by Saint Luke because it was the manner of the Iewes to continue their Genealogies in the Male kinde was the naturall Father of Mary and but Father in Law to Ioseph euen as Naomi called Ruth her Daughter being but her Daughter in Law for Saint Mathew saith plainely that Iosephs owne naturall Father was Iacob and not Hely And therefore Hely was the naturall Father of Mary Damasc l. 4. c. 15. Affrican apud Eusebium as both Damascen and Affricanus testifie and hee was also called Ioachim as Saint Hierome witnesseth And therefore it is most apparant that for his Family hee descended lineally from Iuda and from the seede of Dauid Q. But then againe it may be demanded how he came of Dauid whether of Salomon or of Nathan both Sonnes of Dauid Sol. I answere that Saint Mathew setteth downe the legall descent of Christ from Salomon That Christ came not of Salomon but of Nathan the Son of Dauid because hee succeeded him in the spirituall right of the Kingdome he being the true King of the Iewes and therefore reckoneth foureteene Kings in his Pedegree and he omitteth three that is Ahazia Ioas and Amasia either because they were wicked Kings and repented not of their abhominations as some of the other wicked Kings had done And therefore as their names were odious in the Booke of God and it may be blotted out of the Booke of Life so were they not worthy to be once mentioned among the Auncestors of Christ or else he omitteth them because hee would bring his Pedigree to three foureteene generations But Saint Luke setteth downe the naturall descent of Christ and so hee came from Nathan not him that was a Priest and a Prophet as both Saint Ambrose and Beda thinke for then he could not come from Dauid and it is certaine that hee came from Iuda and not from Leui but of that Nathan which was the Sonne of Dauid and brother vnto Salomon not onely by his Fathers side but also by his Mothers side Ambros in Luc. Beda in Luc. Damasc l. 4. c. 15. Paraeus in Rom. as both Damascen and Paraeus thinke And yet Origen and Eusebius thinke he came of Salomon because in Saint Mathew the words He begate are still repeated which are not so in Saint Luke but to this wee answere that this reason is not sufficient because Saint Matthew saith Iechonias begate Salathiel where indeed Iechonias died without issue as we may see in Ieremie the 22.30 Jerem. 22.30 and Salathiel was the naturall sonne of Neri as Saint Luke plainely affirmeth and therefore the meaning of the Euangelist in saying that Iechonias begate Salathiel is no more but to shew vnto vs that Iechonias dying without heire appointed Salathiel according to the Law to succeede him and to be his lawfull heire And therefore seeing all the posterity of Salomon ended in Iechonias whose right then passed vnto Salathiel which lineally descended of Nathan it is apparant that our Sauiour Christ came of the seed of Dauid by Nathan and not by Salomon And this teacheth vs Psal 89 i 32. that if our chidren forsake Gods Law and walke not in his ordinance he will visite their offences with the rod and their sinnes with scourges yea be they as wise as Salomon To serue God is the onely way to perpetuate our posterity bee they as noble and Heroike as were all the Kings of the posterity of Salomon be they as deere vnto God as the signet vpon his right hand yet if they forsake his Lawes he will cut them off He told Dauid this before that though he loued him neuer so deere yet would he deale with his children as they would behaue themselues in his wayes but they would not be warned Salomon first offended and all the Kings of Iuda excepting Ezechias and Iosias followed after and were defectiue and therefore they were cut off and their right passed vnto Salathiel the Sonne of Neri as I haue shewed vnto you before And therefore if we would continue in Gods fauour let vs goe on in Gods seruice for he shall establish his posterity for euer that establisheth the same in the feare of God the seed of Dauid shall neuer faile because he feared God the seed of Salomon shall be finished because he hath offended God and therefore it is neither wisedome nor power nor wealth nor any thing else but onely the feare of God that perpetuateth both our selues and our posterities blessed are they that feare him And so much for the family from whence Christ descended CHAP. II. Of the time when our Saviour Christ was borne and of the place and manner of his birth SEcondly for his Natiuity whereby hee was brought forth and manifested vnto the world we must consider these three especiall points 1. The time of his birth 2. The ●lace of his birth 3. The manner of his birth Gal. 4.4 First for the time when this Word was made flesh Saint Paul saith it was That there be three things that measure all durations in the fulnesse of time for there be three things which measure all durations First Eternity Secondly Mortality Thirdly Time The first is proper to God which wanteth

speake and therefore I will rather bathe my selfe in those fountaines of Gods admirable loue wherby he imbraced Mankinde the Epytome of the whole world and especially the Church of Christ the epytome of this epytome before it was created and pittyed the same when it was fallen and promised to restore it and to reuiue it when it was dead and to shew his mercy vnto it Gods promise touching the Incarnation of the Word Gen. 3.15 when it was in miserie for he said first in Paradise that the seede of the woman should breake the Serpents head And afterwar●s to Abraham that in his seed all the Nations of the earth should be blessed and then to Dauid Gen. 22.18 that of the fruit of his body he would raise one to sit vpon his seate And so more and more cleerely vnto the rest of the succeeding Prophets and I will chiefely insist vpon that chiefest token of Gods loue Psal 132.12 and that greatest argument of Gods goodnesse towards vs the most mercifull fulfilling of these gracious promises so much desired and so long expected by all the blessed Patriarchs and Prophets and all the rest of the holy men of God for when the fulnesse of time came God sent his Sonne made of a woman Gal. 4.4 made vnder the Law to redeeme them that were in bondage vnder the Law that we might receiue the adoption of children And this my Text doth fully and plainely shew vnto vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Word was made flesh The most excellent speech that can be vttered is euer measured saith Fulgentius by these two properties breuity and suauitie and here is both in this Text few words full of matter and the sweetest matter that euer was heard God made Man and therefore I may say of these words that they are all in all and as Saint Hierome saith of the Catholike Epistles of Saint Peter Hieron ad Paulin Saint Iohn Saint Iames and Saint Iude Breues esse pariter longas That in these few words are contained all words all things all matters For the summe of all knowledge is Diuinitie this is the Lady and Mistresse all other Arts and Sciences are but seruants like Penelopes handmaides helpes and meanes to bring vs to the speech of this chaste mistresse the summe of all Diuinity is the Scripture for this is sufficient to make the man of God perfect 2 Tim. 3.17 Rom. 1.16 being instructed to all good workes the summe of the Scripture is the Gospel for the Gospell is the power of God vnto saluation to euery one that beleeueth and the summe of the Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word that is made flesh for these things i e. the Gospell are written That you might beleeue Iesus Christ to be the Sonne of God Iohn 10.31 and that in beleeuing you might haue eternall life Christ the Word the sum of all things This is Verbum abbreuiatum That contracted word into which all words are reduced as the Riuers into the Seas from this Word they came vnto this Word they tend and within this Word they are all contained for he is the First hee is the Last he is α Legis ω Euangilij The beginning of the Law and the end of the Gospell Velatus in Veteri reuelatus in Nouo Testamento Veyled and shadowed in the Old reueiled and exhibited in the New Testament All the men of note and all the names of dignity were but types of this eternall Word promised in that preached in this there shewed vnto the Fathers in Types here manifested vnto vs in Truths for the Tree of Life the Arke of Noah the Ladder of Iacob the Mercy seat the Brazen Serpent and all such mysticall Types and typicall Figures that we reade of in the Old Testament what were they else but Christ obscurely shadowed before he was fully reueiled and so all the men of Note Noah Isaac Ioseph Moses Aaron Iosua Sampson Dauid Salomon Kings Priests Prophets Titles of Dignities Names of Honour or whatsoeuer else was ascribed to them to expresse their Soueraignty Omnia in figura contingeba●t illis 1 Cor. 10.11 Esay 9.6 Aug. in Soliloq c. 31. they were onely vsed to expresse those transcendent excellencies which these personall types did adumbrate and shew most properly to belong vnto this King of Kings This mighty Counsellor and this Prince of Peace For as Saint Augustine tels vs that hauing gone through all creatures and inquired of them for God each one of them did answere I am not he Iohn 1.20 Sed per ipsum sum quem quaeris in me But I haue my being from him whom thou seekest in me so if we would runne ouer the whole classie of the Patriarchs and Prophets to inquire for Christ wee should finde that they would euery one of them answere with Iohn Baptist I am not the Christ but doe looke and expect for him and trust in him as well as you And to speake all in a word the whole word of God containeth nothing else but this Word God for the world being not worthy and our weakenesse being not able to behold the brightnesse of his comming all at once and so God himselfe being not willing suddenly in an instant Christ would not roueile himselfe vnto the World all at once to shew wholly so rich a Iewell he did at sundry times and in diuers manners sometimes in types sometimes in prophesies before his Incarnation sometimes in parables sometimes by similitudes and sometimes by his myracles in the time of his Apostles before his Ascention and since that time plainely with open face reueile himselfe and cause himselfe to be preached vnto all people so that in very deed we might if we had our spirituall eyes alwayes opened Behold and find this word God either couertly shadowed or else plainely expressed almost in euery page in euery verse in euery line in euery word of the whole Word of GOD. And therefore vnhappy is that man To know Christ is the onely thing that makes vs happy which though he knoweth all things else knoweth not this Word but happy and blessed is that man which knoweth this Word though he know none other words in the world and he that knoweth this Word and knoweth all other things together with this Word is neuer a whit the happier for the knowledge of all other things but he is onely happy for the knowledge of this onely Word for this is eternall life to know thee and whom thou hast sent Iesus Christ Iohn 17.3 and as one truely saith Haec est nobilissima scientiarum scientia nobilissimorum scire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum carnem This the noblest of all Sciences and the fittest Science for the noblest men to know that the Word was made flesh Nam omnia habemus in Christo omnia in nobis Christus Because we haue all things in Christ and Christ is all things

another and yet is not transferred or changed into the nature of the other as a Souldier putting on his armour is made an armed man or a man wearing on his garments is no more a naked but a cloathed man And so the Word is now cloathed with our flesh t●e same Word but after another manner before onely subsisting of the Deity now of both natures being made flesh not as water is made wine but as Aaron was made Priest and Dauid King not by changing him into a Priest or King but by beginning to be what they were not and not leauing to bee what they were or because this doth not so fully shew it the Priestly or Kingly dignity being but an accidentall title conferred vpon these persons as a naked man is cloathed and made an apparelled man or a Souldier harnessed and made an armed man when all his harnesse is put vpon him as Theodoret Theodoret in Dialog Saint Augustine and others doe declare And so you see that in our Sauiour Christ the two natures doe still remaine intire inconfused CHAP. II. Of the vnion of these two natures of Christ in one and the selfe-same person and some obiections answered SEcondly touching the vnion of these two natures the Deitie and the Humanity wee must know that although this eternall Word the Sonne of God was so made flesh i. e. a perfect man of the seed of Dauid as that still each nature remaineth intire and inconfused yet we must not imagine that he is therefore two sonnes or two persons as Nestorius thought but that he is one onely person consisting of both these natures And because this point of the vnion of these two natures is not of small moment but is a point full of comfort much opposed and of great difficulty I will diuide all that I meane to say concerning the same vnto these three principall heads First The truth hereof shall be confirmed Three things handled concerning the vnion of both natures in Christ and the obiections of our aduersaries shall be answered Secondly The manner of this vnion wherein it consisteth shal be shewed Thirdly The chiefe benefits and effects thereof shall be declared First for the vnion of these two natures A very good simily of Justin Martyr to expresse the manner of the vnion of the two natures in Christ the Word and the Flesh Iustin Martyr saith Sicut post vnitionem primigenij luminis cum solari corpore c. as after the collection and the vnition of the light with the body of the Sunne no man can plucke them asunder neither doth any man call the one a part the Sunne and the other the light but both of them ioyntly together we terme the Sunne euen so after the vnition of our flesh with this true light the Word No man will call the Word apart to be one Sonne of God and the Sonne of man to be another but he will vnderstand both these together to be one and the selfe-same Christ as by the name of Sunne we vnderstand both the light and the body which containeth the light and as the light and body of the Sunne are two seuerall natures so there be in our Sauiour Christ two distinct and seuerall natures Altera nostra altera nobis superior The one is ours the other is Gods and as the light is actually in the Sunne so that none can seperate it from that body wherein it is fixed and contained Hoc exemplo diuinae vnitionis adducto nos ad magis cognitionem confugimus si non omnino ipsá veritatem assequuti certe quandam similitudinem quae p●escrutantibus sufficiat Iustin Martyr de recta confess siue de coessent trinit yet we may easily discerne the nature and the proprietie of each one from the other Sic in vno filio dei vniuersam vim nemo seperauerit ab vnica filietate naturae tamē eius proprietatem ratione quiuis discreuerit So in that one Sonne of God no man can seperate his whole vertue i. e. of the Word and Flesh from that onely Sonneship and yet in our vnderstandings we may discerne the different proprietie of each nature And so saith the Father By this example we flie vnto the more holy cogitation of the diuine vnion of these two natures and if hereby we be not altogether able to attaine vnto the truth thereof as what can be fully sufficient to expresse so great a mystery yet certainly we haue herein a most excellent similitude which will greatly helpe and contentedly suffice the godly and moderate searchers of this truth The vnity of Christ his person most cleerly proued from Scriptures But indeed the holy Scriptures doe of all other writings most fully and cleerely shew that these two natures doe make but one person in our Lord and Sauiour Iesus Christ for when Christ asked his Apostles whom doe men say that I the Sonne of man am Saint Peter answered that he was Christ the Sonne of the liuing God Matth. 16.13 therefore he is but one person because Saint Peter confesseth the Sonne of man to be the Sonne of the liuing God Verse 16. And the Angel said vnto the Virgin that holy thing which shall be borne of thee Luke 1.35 shall be called the Sonne of God therefore hee is but one person because he which was born of the Virgin was is none other but he that is truly called and is the true Sonne of God And Saint Paul speaking of Christ as he was the eternall Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.3 in respect of his Godhead and as he was the sonne of Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Manhood yet doth he not say of his Sonnes as of two but of his Sonne made and declared to be his Sonne to shew vnto vs that as before his making so now after his making he is still but one Sonne one person of the two distinct natures subsisting Iohn 20.31 And Saint Iohn more plainely saith that these things are written that you might beleeue that Iesus is the Christ the Sonne of God that is that Iesus the Sonne of Mary is that same Christ which is the Sonne of God And in his first Epistle he doth almost nothing but confirme this truth that is 1 Iohn 1.1 that there is but one person in the God and man Christ Iesus For Chap. 1. he saith that which was from the beginning which we haue heard which wee haue seene with our eyes therefore he must needs be but one person for to see with their eyes that word which was from the beginning could no wayes be but onely in respect of the vnitie of the person So Chap. 2. he saith Chap. 2. v. 22. Who is a lyar but he that denyeth Iesus to be the Christ So Chap. 3. he saith Chap. 3. v. 16. In this we perceiue the loue of God that he laid downe his life for vs. So Chap.