mention of Iacim at all Concerning then the persons omitted wee see they were foure Kings of Iudahs Throne Three of them in a direct line of succession and the fourth nine discents following which were Ahaziah Ioash and Amaziah and the last Iacim the son of Iosiah For whereas Saint Mathew saith that Ioram the sonne of Iehoshaphat begat Ozias it is most manifest by the Bookes of the Kings and of the Chronicles that Ioram begat Ahaziah and not Uzziah and Ahaziah begat Ioash and Ioash begat Amaziah and Amaziah Vzziah 68 yeeres after the death of King Ioram But why these foure particular persons aboue the rest should be omitted is questionable some thinking that it was the mistaking of St Mathew in writing Ozias for Uz. ziah and by obliuion left that line of Ioram vnto his third descent which in no case may be admitted For God forbid that the first writer of the new Testament should be ignorant of that which the olde wrote whose pen though his and he a man yet was the Inditer the Spirit of Truth and farre from all imperfections of men Some likewise alleage that for the Iewes weaknesse Christ would not haue his holy publican Mathew to name the wicked Ahaziah the Cain-Ioash the foolish Amaziah nor the Atheist Iehoiakim in that catalogue vnto which himselfe was the onely heire but as the scumme of the World vnworthy of remembrance leaues them vnnamed as though they had neuer beene And some again iudge these foure to be omitted for their many impieties both in their liues and raignes and for their euill ruling to be left out of that holy Text as worthlesse of names or remembrance Whereunto we answere that the Iewes were not weake in the Texts of their stories we see by their many Comments though in the applications many times they missed but especially in the line of their Kings were most ready from whom they expected their potent Messiah And had they beene ignorant yet Christ the truth would not haue smothered the truth in regard of their follies Neither doth their silence for bad life and euill ruling onely satisfie for many other Kings as wicked or more are notwithstanding by the Euangelist recorded as Ioram that compelled Iudah vnto Idolatry for which his guts by peece-meale daily fell out and his life so loathed as it is said of him He liued not being desired Ahaz that shut vp the doores of the Lords House and made him Altars in euery corner of Ierusalem and high places in euery City of Iudah to burne incense vnto other gods and to sacrifice vnto the gods of Aram. The periured Zedekiah whose eyes were pluckt out himself bound in chaines and carried to Babel where hee died a naughty figge as Ieremiah calles him And Ieconiah so naught that hee is called a despised Idol a vessell wherein was no pleasure and the Signet pluckt off from Gods right hand Saint Augustine in his questions why of seuenteene Kings three are left out answereth It may be thought saith he that the Euangelist followed the meaning in◅oram ◅oram so continued in Ochozios and the rest so that none of these either for any respect due to themselues or for any good desert of their fathers ought to be accounted in the number of the Kings To this may be answered as Ezekiel doth the prouerbe The Fathers haue eaten sower grapes and the childrens teeth are set on edge As I liue saith the Lord all soules are mine both the soule of the father and the soule of the sonne and that soule that sinneth that soule shall die the sinner for his owne sinnes and not for his fathers And the Gospell preaching saluation in Christ regardeth the sinnes neither of Father nor sonne though neuer so many but beginneth with the saluation of sinners in such of the Mothers as were most tainted with sinne And if the goodnesse of the Father be regarded in the Son why was not wicked Iehoiakim the sonne recorded for his fathers sake good Iosiahs And therefore we may think some other cause moued the Euangelist to omit their names Saint Ierome likewise from the letter of the Law doth gather the reason of the thre◅ first omissiōs namely from the threats therein contained against Idolatrous posterities where it is said The Lord is a iealous God visiting the iniquity of the Fathers vpon the children vnto the third and fourth generation And these saith he being the seede of most wicked Parents vnto the fourth generation are omitted by the holy Pen of Grace For Ioram King of Iudah had to wife Athaliah the daughter of Ahab King of Israel and of Idolatrous Iezebel the Zidonian worshipper of Baal And of Athaliah was borne Ahaziah who begat Ioash and hee Amaziah the fourth in descent from that wicked bed of marriage To this collection of Ierome I could well assent if it did likewise include the fourth man Iehoiakim But hee being the twelfth in descent of the bloud of Iezebel is notwithstanding omitted whereas nine betwixt them and Iechoniah after him are in Saint Mathewes Catalogue recorded and therefore this his obseruation fitteth not well for the same cause that moued their omissions moued his but that did not therefore that was not the cause Neuerthelesse wee know Ahabs seed by Iezebel had a manifest curse of vtter destruction that his house should be swept from the earth as dung from the dung-hill as were the Houses of Ieroboam and of Baasha till all were gone If then these exceptions may be iustly taken against these diuers expositions by diuers men alleaged let vs yet heare further what may be saide was the cause though not vrging consent without further examination It is most apparant that the Euangelist Saint Mathew to answere this demand of the Wise-men Where is hee that is borne King of the Iewes sheweth the babe Iesus of Iudah Dauid Bethlehem to be the said King confirming his assertion by his tribe parents and place of birth from the Prophets that spake it and the most lawfull right hee had vnto Iudahs Kingdome from those lawful Kings that without debarre of title or exceptions of the people had sate vpon Indahs throne And that the affections of the people is to ioyne with his title at a Kings inauguration the most learned King of all the Worlds Kings our Soueraigne Lord King Iames hath set it for a speciall obseruation in his Maiesties Booke so intituled for saith he though Monarchies or hereditary kingdomes cannot iustly be denied to the lawfull successor whatsoeuer the affections of the people be yet it is a great signe of the blessing of God when he enters in it with the willing applause of his subiects and raignes by the loue and acknowledgement of his people But it seemeth so had not Ahaziah Ioash Amaziah nor Iehoiakim done but had exceptions against either in their owne titles or in
knowne to the contrary he might liue long after the worke was finished Another witnesse wee haue as aged if not more as Zerubbabel and a principall man also who with him returned from Babylon in the first yeere of Cyrus euen Ezra the Scribe the sonne of Seraiah the high Priest whose ancestors both in the seuenth chapter of his booke and in the first booke of the Chronicles are reckoned vp vnto Aaron Now the same Seraiah father to Ezra was carried to Riblah in the land of Hamah and there slaine by Nebuehadnezzar King of Babel in the nineteenth yeere of his raigne So that had Ezra been begot but the day of his fathers death which is not likely yet must he haue been fiftie yeeres aged at the returne from captiuitie in the first yeere of Cyrus since when had there been one hundred and sixe yeeres as some account to there building of the Temple then must Ezra haue been at that time one hundred fifty sixe yeeres old an age by much too long to retaine actiuenesse or to stand as hee did from morning till mid-day to reade and expound the Law to the people But to liue a long time after as it is said he did euen to the end of the Persians raigne which was eightie yeeres more his life must haue seene more yeeres then that shortned age of mans life could attaine vnto And therefore the vncertaine accounts of the Heathen must be measured by those men whom the scriptures haue made their measuring â—…eedes And seeing God hath ordained â—…hat by the mouth and testimonie of two â—…r three witnesses the truth shall bee established Let Mordecai an eminent man of Beniamin stand for another This Mordecai was carried away captiue into Babylon with Ieconiah King of Iudah in the eighth yeere of Nebuchadnezzar and nourished Ester in the dayes of Ahashuerosh King of Persia vnto the twelfth yeere of his raigne And that this Ahashuerosh was Darius Histaspis besides Lyra and others ancient the moderne Writers Beroaldus Broughten Willet More the Geneuian Annotation and many more affirme and Herodotus in his third booke nameth Atossa to bee the wife of Hystaspis sounding so neere to Adassa the other name of Ester as without preiudice we may call Ester his Queene And the rather for that the said Author reporteth she could preuaile in any thing with the King her husband which the Scripture confirmeth euen to the halfe of his Kingdome And likewise Hellanicus another Heathen Author reporteth that Atossa Queene of Persia was the first inuenter of Epistles which vndoubtedly was ministred vpon the Letters by her procured and sent vnto one hundred and twenty seuen Prouinces for the sauing of her people whom Ahashuerosh had condemned at the sute of wicked Haman But that this Ahashuerosh could be Xerxes and he eighty foure yeeres after Cyrus as he hath been set the age of Mordecai may not admit for had Mordecai been but eight yeeres of age when hee was carried away captiue with Ieconiah in the eight yeere of Nebuchadnezzar yet must he haue been seuenty at the returne from Babylon but to adde almost a hundred yeeres more neither humanitie could require his so aged knees to bow nor nature afford his body to bee of such agilitie as it was for State affaires mans terme of life as Solon told Croesus men of the same time to be onely threescore and tenne yeeres I am not ignorant that some will haue the relatiue which to be referred to the antecedent Kish which say they the text doth import in these words Mordecai the sonne of Iair the sonne of Shimei the sonne of Kish and this Kish they will haue the man that had been carried captiue vnto Babilon with Ieconiah But if the words of Esters Apocrypha may be herd it was not Kish but Mordecai for there Mordecai a Noble man that dwelt in Susis and bare office in the Kings Court was he that had the dreame and was the man which Nebuchadnezzar brought captiue from Ierusalem as Chap. 2. 4. Which booke though not Canonicall yet is it ancient and may well be a witnesse in a well knowne historie Besides we see that the intent of that story is not to relate of Kish his captiuitie if any such had been the miseries of those times now ouerblowne but rather the meanes that God then wrought to saue his Church by this his instrument Mordecai that had seene the deliuerance both of himself and others from that Captiuitie of Babylon and now was an acter to blunt the edge of wicked Hamans sword And that the time could extend to those yeeres thus inlarged betwixt Cyrus his Edict and the building of the Citie Nehemiah doth bring a whole Iury of witnesses against it who in his catalogue of twenty two men that returned with him and Zerubbabel from Chaldea vnto Iewrie â—…ameth twelue of them to be liuing â—…n the daies of his gouernment after that the walles of Ierusalem were finished which were Seraiah Amaziah Malluch Hattush Sebaniah Haâ—…im Merimoth Ginnethon Abbiiah Miiamin Bilgai and Shemaiah as in the tenth and twelfth Chapters of Nehemiah apparantly is seene But from these particulars let vs come to the generals That many of the same persons which had been caried captiue vnto Babylon by Nebuchadnezzar were returned and aliue at the building of the second Temple in the second yeere of Darius is manifest by this speech of Haggai who is left saith â—…e among you that saw this house in her first glory and how doe you see it now is it not in your eies in comparison of it as nothing Whereby it is apparant that many of the returned had seene the great beauty of Salomons Temple and were seated againe in Ierusalem according to the Vision of the gooâ—… figges seene by Ieremy concerninâ—… the captiuitie of Ieconiah whom thâ—… Lord had promised to bring again to Iudah to build them and not destroâ—… them to plant them and not to root theâ—… out And albeit that Zecariah told theâ—… that old men and old women shoulâ—… walke the streetes of Ierusalem vpon theâ—… staues through decrepit age yeâ—… such exceeding old age could not bâ—… retained in that age of the world foâ—… had an hundred and sixe yeeres beeâ—… expired from the first yeere of Cyrus to the rebuilding of Ierusalem anâ—… the Temple then should the returneâ—… each of them haue been at that timâ—… an hundred sixty seuen yeeres aged had they been but ten when Salomons Temple was destroyed anâ—… ten yeeres is the least age that caâ—… bee allowed to retaine memory oâ—… obseruation of the Temples curiouâ—… building and passing great beauty Wherefore those tentured timeâ—… of Daniels Seuens must bee again shrunke vnto the staple of the sacred accounts and the Persians raigne shortned vnto halfe the number almost that some ouer-lauishly haue giuen them For the chaine of Chronologie
beene if Israels abode had beene in Egypt fully foure hundred and thirty yeeres with no greater increase God promising to multiply that seede of Abraham as the starres of Heauen and the dust of the earth For in the like space of foure hundred and thirty yeeres the World from the floud was replenished onely by three persons Iaphet Sem and Ham with farre greater increase For in Abrahams story we reade of the preparation of nine Kings and of sixe Nations in Canaan and the Countries adiacent And that the earth was peopled and replenished both continent and Ilands long before wee see by the dispersions of Noahs sonnes through the world neither doth the Text being aduisedly read inforce any such continuance in Egypt for thus doth Moses write and our last translation reade The soiourning of the children of Israel who dwelt in Egypt was foure hundred and thirty yeeres But that the Israelites dwelt not in Egypt foure hundred and thirty yeeres as Genebrard vnderstandeth Moses a second foundation by the holy Genealogies is laid for Kohath accompanied Iacob into Egypt and his sonne was Amram and his son Moses Then seeing Kohath is the enterer and Moses the departer the time cannot extend to foure hundred and thirty yeeres for Kohath liued but one hundred thirty three yeeres Amram his sonne but one hundred thirty seuen and Moses his son was eighty at the departure All which added together make but three hundred and fifty and yet some of them also must bee deducted where they liued together These ages therfore are so sure and true witnesses of Moses his meaning that Genebrard mistaking it affirmeth some betwixt Kohath and Moses to bee omitted To such extremity Genealogies enforceth And yet further to illustrate the text for story a weake woman may serue to support the truth namely Iochebed the mother of Moses who was the immediate daughter of Leui borne vnto him in Egypt by Elishebah his wife Nom. 26. 59. Now the life of Leui extended but to one hundred thirty seuen yeeres Exod. 6. 16. whereof forty three were spent before hee came into Egypt which thus may be collected Leui was borne of Leah in the third yeere of the second seuen of Iacobs seruice with Laban in the end of which seauen Ioseph also was borne Gen. 30. 25. Chap. 31. 41. So that Ioseph is but foure yeeres yonger then Leui. Now Iosephs age at his expounding of Pharoahs dreame was thirty Gen. 41. 46. And thence the seauen yeeres of plenty and the two of famine were expired Gen. 45. 6. So that Ioseph was aged when his Father and bretheren came into Egypt thirty nine yeeres and Leui his elder was at that time forty three whose continuance then in Egypt must be ninety foure yeeres for ninety foure added to forty three make one hundred thirty seauen his whole age to his death before which time it is manifest Iochebed his daughter must bee borne or be begotten Now if the abode in Egypt were fully foure hundred thirty yeeres then three hundred thirty six yeeres after Leui his death must be the departure thence but so long a time by Iochebeds age cannot be granted for she being borne but ninety foure yeeres after the first entrance and liuing to beare a sonne but eighty yeers before the departure the time betwixt the death of her father and the birth of her sonne must be the age of her owne life for had shee beene borne the day of her fathers death which is not likely and had died the day of her sonnes birth which wee know is contrary yet must shee haue beene two hundred fifty and sixe yeeres old when shee bare Moses A time by much too long for weomen to conceiue and her age farre vnfit to giue sucke or to bee chosen a fit nurse for a Kings daughters sonne And therefore it is certenly gathered by these holy Genealogies that the peregrinations of the Patriarks Abraham Isaac and Iacob for the space of two hundred and fifteene yeeres must be accounted with the time of the continuance in Egypt both which together make the sum of foure hundred and thirty What lights therefore Genealogies are for history let these here alleaged stand for witnesses wherein I appeale to the gaine-sayers themselues whether any text bee forced contrary to the true meaning CHAP. IIII. That the Scriptures Genealogies doe limit Daniels Seuens not to exceede 490 yeeres THE like vse and vtility shall we find in the succeeding times of the sacred Records and most especially in that which concerneth vs most namely â—…he time mentioned in Daniel which â—…oreshewed the death of the true Lambe Christ vnto whom all the sacrifices of the Law pointed and in whom all the Leuiticall rites ended â—…e being our high Priest farre aboue Aarons order Now among many other maleâ—…ictions threatned for the breach of â—…he Law this was one that the Land should lie waste to pay her Sabbaths of rest Which time of waste â—…he Prophet Ieremy affirmeth to haue beene seuenty yeeres and doth begin their account in the first yeere of Nebuchadnezzar King of Babel from whence all nations should serue him his sonne and sonnes sonne the space of seuenty yeeres which expired in the third of Belshazzar and first yeere of King Cyrus when the raigne of the Kingdome of Persia beganne as it is in 2. Chron. 36. 20. 22. Vpon which Text of Ieremie Daniel tooke his occasion of Prayer for their deliuerance and the Lord was as ready to accomplish his promise who sending his Angell euen in the same moment certified him that whilest his supplications were in making the Decree of deliuerance was in determining and that not onely from Babels seuenty yeeres captiuity but also thence after seuenty times seuen should bee a full deliuerance from spiritual thraldome by the doctrine and death of the Messiah These seuenty seuens Gabriel diuideth into 3. parts as followeth 1. To the rebuilding of the City and building the second Temple seuen seuens Secondly Sixty two seuens wherein a silence for Prophesie the want of fier from heauen the Vrim and Thummim should be had And thirdly one seuen in the halfe whereof Christ should confirme the Couenant for many and in the end thereof should seale vp mans redemption by his death and passion Notwithstanding this tripple account and plainnesse of Chronologie which the Angell aimeth at as to the true period of times fulnesse hath beene troubled with the vncertaine computations both of Iewes and Christians who haue both shrunke and tentered them from the iust number of foure hundred and ninety yeeres which seuenty seuens make in their owne propriety For some will haue them to containe no fixed certaine time at all but rather thinke they were spoken vnto Daniel as Christ spake vnto Peter in forgiuing his brothers offences I say not vnto thee vnto seauen times but vnto seuenty times
seuen times or as his that doth begin them fifty yeeres before Babels fall and ends them towards the dissolution of the world as Hierome citeth Hypolitus to haue done or if any certainty be in them yet such it is as may rather dazell the eye vnto dimmer darkenesse then illuminate the vnderstanding with brighter knowledge if we will lend our eares vnto Origen who vnderstandeth these weekes not to be weekes of seauen yeeres but of ten times seauen for euery yeere taking ten and doth beginne their reckoning from the beginning of the world so that seuenty weeks should make foure thousand nine hundred yeeres from the creation vnto Christ and some beginne them at the natiuity of Christ and continueth them vnto the end of the World as Apollianus hath done Others that allow their certainty and propriety of the Angels speech yet doe differ in assigning their beginnings and endings because three other edicts are mentioned in Ezra and Nehemiah besides that of Cyrus and yet wheresoeuer they beginne them they still bring their endings â—…ther at the birth of Christ in the â—…me of Herod or at the death of Christ in the raigne of Tiberius as Lord Plessie hath well obserued That they beganne when Babels Kingdome ended is most manifest â—…y Ieremiah the Prophet where hee â—…ith Thus saith the Lord after seaâ—…nty yeeres bee accomplished at Babel I â—…ill visit you and performe my good proâ—…ises towards you and cause you to reâ—…rne to this place And by the last Chapter of the second of Chronicles where it is said In the first yeere â—…f Cyrus King of Persia when the word â—…f the Lord spoken by the mouth of Ieremiah was finished the Lord stirred vp the â—…irit of Cyrus King of Persia and hee â—…ade a Proclamation through all his Kingdome and also by writing saying Thus saith Cyrus King of Persia all the Kingdomes of the Earth hath the Lord God of Heauen giuen mee and hee hath â—…mmanded mee to build him a house in Ierusalem that is in Iudah who is among you of all his people with whom the Lord his God is let him goe vp And the other Edicts made by Darius and Artaxerxes successours tâ—… Cyrus are but confirmations of thiâ—… his Edict and not new Edicts made from which these seuens might hauâ—… their beginnings for so the Record layed vp in the Library at Babel and searched at the command of Darius doth signifie where in a volume iâ—… was thus written as a memoriall In the first yeere of King Cyrus King Cyrus made a decree for the house of God in Ierusalem c. And that they ended at the death of Christ when sinnes were sealed vp and iniquity reconciled by the annointing of the holy of Holies is manifest both by a definite and certaine number in themselues assigned namely seuenty seuens as also by a definite number multiplied from other Seuens thus Ieremiah had shewed the seuenty yeeres captiuity wherein they were to serue the King of Babel his sonne and his sonnes sonne which exactly fell so and were expired at Daniels prayer and thence being multiplied ten times more do bring vs to the certaine time of Christs death and make foure hundred and Ninety yeeres Againe those multiplied yeeres â—…eing diuided into parts definite â—…pproue the whole certaine and the â—…rst and last falling accordingly â—…ake that time to point out his â—…ime for whom time was ordained For the first Seuen The Iewes obâ—…ction against Christ that forty sixe â—…eers the Temple was in building Ioh. 2. â—…0 and the three of hinderance since Syrus his Edict make that number â—…ertaine euen seuen Seuens or forty Nine yeers whereof more hereafter And that the last were as exactly â—…ccomplished from the baptisme of Christ vnto his death euen halfe a seâ—…en of yeeres by the foure Passeouersâ—…lebrated â—…lebrated by himselfe in the last whereof hee died is apparant by â—…e Euangelists records and by the â—…ncient affirmed to bee the three â—…eers and a halfe of Christ his preaâ—…ing to confirme the couenant vnâ—… the which time the Time Times â—…d halfe a Time in the Apocalips is alluded vnto by many Interpreteâ—… And had those seuenty seuens or yeeâ—… of the Angels predicted for Chrâ—… his preaching and death beene vâ—… certaine the Iewes had not beeâ—… so iustly taxed for more negligeâ—… obseruerâ—… of time then were tâ—… Oxe or the Asse the Storke tâ—… Turtle the Crane or the Swalloâ—… neither had beene so blame-worth of times ignorance for their owâ—… visitations Moreouer had these Seuenty Sâ—…uens beene vncertaine then the aâ—…ceptable yeere of Iubile had not bâ—… so certainely expected as in Luâ—… wee see it was neither had any ceâ—…taine Chronology continued from tâ—… old vnto the new Testament Aâ—… what should moue the holy Ghâ—… so carefully to keepe and continâ—… a true Chronology of â—…uery particâ—…lar story from the first creation vâ—… to the first yeere of Cyrus and theâ—… breake it off especially considerinâ—… that all times led vnto Christ whom through whom and for whoâ—… were all things writ that were writ whom bee glory for euer and euer Amen Thus much being spoken of their beginnings and endings let vs now come to the accounts therein contained and for the better vnderstanding follow the yeeres of the Kingdomes wherein they fell beginning at the last and ascending to the first in which and whose raignes the most doubts fall The Roman Writers set Christs death in the eighteenth of the Emperour Tiberius and his birth in the forty two of Augustus whose whole raigne was fiftie sixe yeeres so that by them Christ his age is made to be vpon thirty three yeeres And both Romans and Greekes reckon betwixt the first of Augustus and the last of Alexander two hundred and eightie yeeres namely seuenty Olympiads for Alexander died in the 114. Olympiad and Augustus began his raigne in the 184. But the Grecian Monarchy began sixe yeeres before the death of Alexander by the slaughter of Darius as all Authors acknowledge and ended with the death of Cleopatra Queene of Aegypt being the last of his successours in the fourteenth yeere of Augustus as by the raignes of the Ptolomies are generally gathered Which number sixe before Alexanders death and foureteene likewise after Augustus his beginning being added to 280. make the number to bee compleat three hundred yeeres the whole and exact time of the Grecian Monarchy And the Romans raigne from the fourteenth of Augustus vnto the death of Christ the Messiah where the last Seuen of the Seuenty ended by the remainder of Augustus his raigne which was forty two yeeres more and eighteene likewise expired vnder Tiberius is most apparant that sixty yeeres of the Roman gouernment were spent which being added to the three hundred of the Grecians both together make three hundred and sixty So that one hundred and thirty for the Persians time must
before and Iacob is included in that account Master Broughton will haue the corruption purposely done by the first Translaters themselues who knowing that Ptolomies intent was no further but to furnish his stately Library with choise and cost to preuent his flouts and fury lest in pretext of Religion hee should surprize them as his Father Lagi had done altred their text both in Chronologie and Genealogie the two speciall pillars of truth and of knowledge obseruing this caueat Cast not holy things vnto dogs hid their diuine mysteries frō his profane Egyptians whom they held accursed And long before him was Saint Hierom of the same mind who saith that these seuenty Translaters to conceale the secrets of their faith from the Heathen did omit the speciall principals of faith vnto the Egyptians whom they held to be a cursed Nation and not worthy of their sacred Lawes But hereunto may bee answered that these reuerend Translaters were religious and knew by the Prophets that the Gentiles should be called and the meanes of their calling to bee the Word of God which had they hid or altered then had they been resisters of God in his ordinary course of saluation From which they are so free as in many places they adde to the texts of their callings more then the originals haue as in Fsay where it is said The roote of Ishai shall stand vp for a signe vnto the people the Nations shall seeke vnto it and his rest shall bee glorious they adde this saying And in his Name shall the Gentiles trust whom Paul in that text followeth and in many others both he and the holy Euangelists doe which must mooue an holy opinion of those reuerend men But Caietan hath a further conceit namely that the Iewes enuying to haue their holy lawes made knowne to the Gentiles by a transcript into another tongue did of set purpose alter diuers things in their translation so that the Hebrew saith he hath the defect but the Septuagint the truth Vnto whom and whose opinion let Saint Austin giue answere though he hath allowed those translater to ranke with the Prophets Whether doth it seeme more probable saith he that the Iewes so large an nation and their bookes so farre dispersed through the whole world could falsifie theirs or that the Translators being but seuenty and in one place assembled themselues also Iewes and enuying that the Gentiles should enioy their Scriptures did put in these errors by a common assent and which is easier to effect who seeth not But God forbid saith he that any wise man should thinke that either the Iewes of purpose corrupted their bookes or the translators with assent concealed the truth from the Gentiles one may easier beleeue that the error was committed in the transcription of the copie from Ptolomies Liberary and that to haue a successiue propagation through all copies dispersed And thereupon concludeth That it was neither the corruption of the originall nor the ouersight of the Translators but rather the Transcribers error that copied it first from Ptolomies Liberary But howsoeuer saith he seeing both cannot bee true it is better to beleeue the originall then the translation A like if not a more difficult knot is cast vpon the Genealogies recorded by Saint Matthew who in casting his Catalogue into three fourteene generations in the second doth omit certaine descents of Iudahs Kings and in the last doth differ from the number that himselfe assigneth which here wee will assay to vnloose not preiudising any former opinion nor inforcing ours further then the Word will allow It is Austins opinion that the numbers set in the holy Scriptures though to some they seeme barren or of little vse are most fruitfull and to singular purposes penned containing in them many both excellent and diuine matters If this be thus obserued of the generall then is this particular of a speciall regard that from Abraham the first father that had promise of a King and Kingdome vnto Dauid who was the first King that had his succession established by God the Euangelist recordeth them that were produced betwixt And Dauids heires likewise by Salomon through his naturall line vnto Ieconiah the last and his legall Line vnto Ioseph the supposed father of Iesus who was the most lawfull and last King of the Iewes he continueth the succession and for the more ease of memory and state of the matter diuideth them into three fourteene generations amounting to forty two persons of that Kingly Line from Abraham vnto Christ. Of which diuisions and number many coniecturs haue made and many of them fetched farre beyond likelihood or reason In the search of which seeming vnsoundable depth thinke not that I derogate from others when I dissent from them in their diuers and many expositions for euery mans sacrifice must bee tried by the fier of Gods Altar Neither that I affect singularitie in mine owne for I know that a three-fold cord is strong and a woe is to him that is alone but rather by the sacred text it selfe doe approue the most pregnant and neerest the truth And yet doe not so vrge what I write as to force a consent without the freedome of thy further examination and if better be found doe cleaue to the best First then for the number two and forty inclusiuely gathered but not so named by the holy Euangelist the Ethiopian translation therein ouerbold doth ad a sentence more to his text then hee euer wrote in saying that all the generations from Abraham to Christ were two and forty Which number the ordinary glosse will haue to be mystically set in the entrance of the Cospell for a remembrance of the two and forty Stations in the Wildernesse before the entrance into Canaan And that as sixe seuens were neerely spent vnder the leading of Moses and vnder Ioshuah a Sabbath when he set the people in rest so these sixe seuen generations were the Stations of hope till Christ the true Sabbath by his death brought his into his eternall rest Which allusion is more tollerable then the Gloser hath made vpon the numbers assigned in the diuisions for by those three he will haue the Trinitie signified who as they are three in one so this number is made three of one And as misticall is this that as ten and foure make the summe to bee fourteene so the Law in the ten commandements and the Gospell in the foure Euangelists are tipically shewed in each of these fourteene generations And of the like kind is that which Iohannes Ferus and others conceiteth namely that by these fourteene generations the state of the world from the creation through all generations succeeding are contained And Piscator will haue them to signifie the generations before the Law vnder the Law and in the time of grace And to the like purpose Marlorat speaketh that will haue them meane the
politicall estate of the Iewes common wealth vnto Christ. Whereof the first from Abraham to Dauid were vnder the gouernment of Iudges the second from Dauid vnto the captiuitie were vnder the subiection of Kings and the third were ruled by the power and pollicie of the High Priests not obseruing in this his second number saith he a lineall succession of Kings as they were produced and raigned but rather accounting it sufficient to set the order of that fourteene from the beginning vnto the end of that Kingdome Vnto the former or Ferus his opinion we see no reason to answere seeing there is no reason so to coniecture neither vnto Marlorat the later wherein no resemblance can bee made betwixt the politicall estate of the Iewes and the numbers assigned the one being a succession of Patriarkes and Princes and the other an estate often broken and no face of a Common-wealth many times seene And to what purpose should holy Mathew remember those dead times of sinne seeing his pen was set vpon another subiect and his text the forbidding of worldly state pompe and vaine riches to the attaining of that Kingdome which Christ came to preach But the same Author from others alleageth that Saint Matthew in his daies followed an order and manner of bringing and placing genealogies and pedegrees which now is vnknowne vnto vs and recordeth in his Catalogue diuers men by other names and yet they the same that Saint Luke hath in his And others more intollerable to affirme that the Euangelist by obliuion omitteth those that elsewhere are named in the bookes of the Kings and the Chronicles grounding their coniecture vpon the many and farre more generations recorded in the catalogue of S. Luke then S. Matthew hath in his For Luke from Zorubbabel vnto Marie the Virgin hath ten more in his role then Saint Matthew from Zorubbabel vnto Ioseph her husband hath laid downe whereby they iudge that some men by him are omitted and account it neither sinne nor absurditie to reckon lesse of the legall as Saint Matthew doth then of the naturall as Saint Luke in following the lineall hath done the one of them taking liberty of omission say they to cast his fourteenes into equall numbers but the other tied by a requisite order to record the naturall successors to their naturall parents To the first and difficult order of the Euangelist we answere it is so farre from all likelihood that wee euidently see the contrary by Saint Matthew himselfe for from Abraham to Dauid and from Salathiel to Ioseph his manner and order is so plaine as nothing can be more And so farre are the double names from meaning the same persons that not any one of them in either of the Euangelists are one and the same excepting onely Salathiel Zorobbabel and Ioseph the husband of Marie And to the second we say it is so farre from obliuion or ignorance in the Euangelist as that hee confirmes by other Scriptures what himselfe writes and is most frequent in applying the Prophets to the purpose of his text both in the Parents and person of Christ. As Isaiah for his stem and sonne of a Virgin Micah for his Tribe and place of his birth Hoshea for his calling out of Egypt Zachari for his lowlines and contempt Dauid for the maner of his death and Ionas in the Whale for a signe of his graue and buriall and all of them concurring to that Babe in his text And that it is not vnusuall in the holie Scriptures for generations in some families to exceede others in numbers we see for not only Sem liued through ten generations euen to the fiftieth yeere of Isaac but also in other ages following great differences doe appeare For the Patriarch Iudah saw himselfe in a sort a great grand-father in his fourth descent when as Leui his brother was but an immediate father in his first In the Priests line likewise from Abiathar whom Salomon expulsed vnto Seraih whom Nebuchadnezzar slew were but twelue generations whereas in the Kings from Salomon to Ieconiah whom Nebuchadnezzar captiuated there were twenty Nay what more is fiue onely of Iudahs Tribe namely from Naasson in the wildernesse vnto Iesse the Father of Dauid liued and saw no lesse then seuenteene of Leui his Tribe that is from Korah that perished in the Wildernesse vnto Samuel the Prophet that annointed Dauid Thus then the obiection of the vnequalitie of Families is taken away by the text of Scriptures that allow the like or more in more places then one But from these generals let vs come to the parts and consider the diuisions by Saint Matthew assigned of fourteene fourteene and fourteene generations The first whereof we find by Moses and by the writer of the Booke of Ruth both in number and in names to be most exact and therefore thereof we need not to speake But of the secōd we are to examine First how many there be and who they are that are omitted and the reasons or causes of their omissions And in the last to cōsider by whom and how the number fourteene is made compleat when as but thirteene are nominated by the Euangelist himselfe For the number that are omitted in Saint Mathewes second diuision some account them to be three and some to be foure according to the diuers readings found in the Greeke Copies either including or excluding Iacim the last But if it may be determined by most voyces then hath Iacim no place in that holy catalogue For Robert Stephens that most learned Printer in the sixteene seuerall Copies which he conferred for the edition of the Greeke Testament onely one of his number the fourteenth hath Iacim but in all the rest no such man is found Againe of forty seueral editions since conferred and most of them printed in Paris Geneua Basil London Antwerpe Leyden and Rome onely eight of them haue Iacim whereof sixe of that number haue beene printed in London so that but two of forty impressions haue recorded his name howsoeuer he hath beene insreted in ours And how Saint Mathewes Text is translated into diuers languages see here as followeth And Iosias begat Iechonias and his brethren in the captiuity of Babylon Iusia begat Iuchonia and his brethren in the captiuity of Babel Iuschia begat Iuchonia and his brethren in the captiuity of Babell Ioshia begat Iuchoniah and his brethren in the captiuitie of Babell Iosias begat Iechonias and his brethren in the captiuitie of Babylon Iosias begat Iechonias and his brethren in the transmigration of Babylō And Iosias begat Iechonias and his brethren about the time they were carried away to Babylon So hath Hierom Augustine and the ancient so hath Mountanus Beza and the moderne and indeed so haue all that haue their names prefixed to any Impression those former excepted without any
the affections of the people or both and therefore Saint Mathew spareth to record them among the Catalogue of Salomons other successors that so the title of Iesus to the Kingdome might stand firme without any debarre or exceptions howsoeuer First then of Ahaziah the first it is said that he was the youngest sonne of his father for the Philistines and Arabians that were neighbours to the Ethiopians had carried away King Iorams wiues and his other sonnes so that there was not a sonne left him sauing Ahaziah the youngest 2 Chro. 21. 17. And albeit in the next Chapter it be said that the Philistines with the Arabians had slayne all the eldest sonnes yet before their slaughter which was in Ethiopia for thither they were brought the Inhabitants of Ierusalem had made Ahaziah the youngest sonne King contrary to the Law ordained in Deuteronomy which giueth the royalty alwayes to the eldest And Ahaziah himselfe being as wicked as any walked in the wayes of the house of Ahab for his mother Athalia counselled him to doe wickedly for which and his other defects hee was lastly slaine by Iehu King of Israel when hee executed Gods threats vpon the House of Ahab Ioash the second in Saint Mathews omission after the slaughter of Ahaziah his father and of other his kinsmen the Princes of Iudah of himselfe was vnable saith the Text to retaine the Kingdome and for six yeers space was neither acknowledged King nor vulgarly knowne to be aliue For in the rage and vsurpation of Athaliah he was hid in the Temple by his Aunt Iehoshabeath and lastly preferred to the Throne by Iehoiada her Husband which kindnesse he requited with the slaughter of Zechariah their sonne slaine at his commandement in the Court of the Lords house for which and for the bloud he had spilt his seruants conspired against him in his house at Millo and slew him his body not permitted to haue the honour of buriall in the Sepulchers of the Kings and therefore vnworthy of name or of future remembrance Amaziah the third was not a preseruer of the Commonwealths state as Kings ought to be but rather the destroyer of state Kingdome as by his raigne is seene For besides his Idolatry to the Idols of Edom and the prouoking thereby of Gods wrath in his head-strong rashnesse hee prouoked Ioash King of Israel to fight against Iudah wherein himselfe was taken the treasures of the Temple and of the Kings house carried away and the wall of Ierusalem broken downe in length foure hundred cubits and afterwards he liued in dislike without loue in so much as his people pursued him from Ierusalem vnto Lachish there slew him his death not reuenged but his murtherers escaping all condigne punishments And after his death for the hatred the people bare him his Crowne for an eleuen yeeres space was helde from Vzziah his sonne and an interregnum in Iudah betwixt the death of the father and the raigne of the sonne so long for by the parerellizing raignes of the Kings of Iudah and Israel Amaziahs death fell in the fifteenth of Ieroboam King of Israel and Uzziah beganne not to raigne til the twenty seuen yeere of the same King These things considered might wel moue an omission of his name by Saint Mathew And in Iehoiakim the last some disliked defects were knowne for that the people of the Land reiected him for their King and annointed Iehoahaz his yonger brother by two yeeres in his stead contrary to the vsuall custome of succession And Iehoiakim himselfe being made King by Necho King of Egypt his title standeth litigious for the Law commanded by Moses thus speaketh From among thy brethren shalt thou make a King ouer thee thou shalt not set a stranger ouer thee which is not thy brother If then a stranger must not be permitted a King to raigne ouer Gods people then by the same Law a stranger could not impose his substitute ouer them as Iehoiakim was And Iehoiakims title it selfe seemeth to stand in a double defect The one is that he did assume the title and authority of King his brother aliue annoynted and established whereas Dauid though chosen of God and annoynted by Samuel acknowledged Saul for his Soueraigne neither seeking to shorten his life nor disquiet his raigne And the other is the vnlawfull meanes hee had to the Crowne which was by the strong hand of Necho of the cursed Egyptians the ancient enemies to Israel Gods people And Iehoiakims life as wicked as any in cutting of Ieremiahs Role was cut off by Nebuchadnezzar King of Babel and his carkasse cast out of the gate of Ierusalem to the heate of the day and frost of the night was lastly vnlamented buried as an Asse is buried so contemptible was his life death and buriall These I assume were the causes of these foure Kings omissions that is to say the first and last not lawfully succeeding in the Throne were omitted and the other the one of them not able to attaine the Crown for the space of sixe yeeres after his fathers death did not raigne King and the sonne of the other for the space of eleuen yeeres after his fathers death was not admitted to be King so vnwilling were the people that his issue should raigne It is Augustines obseruation that Salomon was reckoned for Dauid his fathers sake and that Rehoboam was recorded for Assa his sonnes sake If so in them such respect was had for the goodnesse of the father and the son then in these such contempt was had for the badnesse both of father and sonne as they are omitted and vnnamed and themselues slaine by their seruants and subiects doth confirme the cause of their omissions more strongly And albeit that bad Ammon and good Iosiah were likewise slaine the one by his seruants and the other by Necho King of Egypt and that Zedekiah by Nebuchadnezzar a stranger was likewise made King and all of them notwithstanding recorded by Saint Mathew yet are not their estates alike For Ammons death was reuenged by the people of the Land and Iosiahs death lamented both by the people and the Prophet neither of which the other were And Nebuchadnezzar made the great Monarch of the World euen by God himselfe had thereby a lawfull power both to set vp and to depose Kings which Necho had not and therefore Zedekiah his title is not to be called in question as Iehoiakims is Whereupon wee conclude that the Euangelist Saint Mathew to shew the right that Iesus had vnto Iudahs Crowne recordeth his title onely from those Kings that were without all exceptions estated vnto Iudahs Throne and omitteth those against whom any exceptions are found that so Christ who came to fulfill all Lawes might haue a lawfull succession vnto that Kingdome whereunto he was borne for other materiall reason of omission we find none And
for thou hast shed much blood and hast made great warres But when thy dayes shall be fulfilled and thou shalt sleepe with thy fathers I will set vp thy seed after thee which shall proceed out of thy Bowels Hee shall build an house for my name and I will establish the throne of his Kingdome for euer I will be his father and hee shall be my sonne if hee sinne I will chasten him with the rodde of men and with the stripes of the children of men but my mercy shall not depart away from him as I tooke it from Saul whom I put away before thee And albeit this house and Kingdome in their spirituall meaning were built and established in and by Christ yet litterally they were performed in Salomon whose works were so glorious and peace so famous as they were figures of the true substances following But that Salomon sinned is manifested by his story for his wiues turned away his heart after other gods when hee suffered the worshipping of Ashteroth the Goddesse of the Zidonians Milcom the abomination of the Amorites Chemoâ—…h the Idoll of Moab and Molech the Diuel of the children of Ammon For which cause God did chastise him by the rebellions of Hadad the Edomite of Rezon King of Damascus and of his seruant Ieroboam that rent his Kingdome after him and carried away ten Tribes These in part were the Rods in Gods hand that corrected his offences but his mercy hee tooke not from him as he had promised whose saluation notwithstanding these his great sinnes is confirmed by these many and more testimonies of Scriptures He loued the Lord 1 King 3 3 and is likewise called the Lords beloued Nehe. 13. 26. His Iedidiah 2 Sam. 12. 25. He pleased the Lord 1 Kings 〈◊〉 10. was a true Prophet 1 Kings 8. 48. a figure of Christ Luke 11. 31. and a repentant King as his Booke Ecclesiastes sufficiently sheweth His sonnes after him for the most part were extreamely wicked for of nineteene Kings of Iudahs throne from his loynes descended twelue are noted to bee extreamely impious who often prouoked and lastly procured the vtter subuersion of that glorious Kingdome which whilst it stood was the glory of the earth and a figure of the Celestiall that is to come The want of issue then which failed in Ieconiah was the Rod of Salomons line wherewith God scourged him and his Kingdome and how that fell out let vs see the seuerall rents that therein were made The first rent of Salomons Kingdome may bee said to beginne in his owne life time when Ahijah the Shilonite rent the new garment that Ieroboam wore into twelue peeces retaining onely two and deliuered him tenne by which was signified the tenne Tribes that God would take from Salomons Throne and Son and giue them vnto this Ephrathite the Sonne of Nebat Who no sooner was made King but that he set vp two golden Calues the one at Dan and the other at Bethel for his people to worship lest in returning to Ierusalem their harts should returne to the Lord and their subiection vnto Rehoboam With this his sinne all the Kings of Israel were polluted onely Shallum and Hosheah excepted for with that sinne they are not charged though otherwise they were as wicked as the rest And this was the cause that moued the Prophet Hosheah to say Thy Calfe O Samaria hath cast thee off Another rent was threatned to Salomons issue and Kingdome when his house ioyned with Omâ—…ies in Ioram the sonne of Iehoshaphat King of Iudah and in Athalia the daughter of Ahab King of Israel For Ahabs whole house that is both male and female must vtterly perish according to the threats of the Lord by Elijah the Prophet Behold saith he I will bring euill vpon thee and will take away thy posterity and will cut off from Ahab him that pisseth against the wall as well him that is shut vp as him that is left in Israel And I will make thy house like the house of Ieroboam the sonne of Nebat and like the house of Baasha the son of Ahiiah for the prouocations wherewith thou hast prouoked and made Israel to sinne The dogges shall eate him of Ahabs stocke that dieth in the City and hee that dieth in the fields shall the Fowles of the ayre eate And that the whole houses of Ieroboam and of Baasha were both of them extinct and their remnant swept away as dung from the dung-hill and all gone is most apparant by the holy Text and so must the whole house of Ahab be hauing the like threats of destructioÌ„ from the same Spirit that did not repent which presently beganne in Ahab and Iezebel themselues Hee wounded to death at Ramath Gilead by the King of Syria and shee throwne out of her window was dashed to death in Iezreel by her Eunuchs Ahaziah their first sonne was brused to death by a fall through his lettice window in Samariah And Ioram their second with all his brethren the sons of Ahab and his Kinsmen were all slaine in Iezreel by Iehu vntill hee left none remaining saith the Text of the whole House of Ahab And as Gods wrath followed Ahab in his sonnes vnto destruction so did it in his daughter Athalia the mother of most of the Kings of Iudah and most of them following her sinnes were also swept away till they were all gone For the three first Kings that succeeded of her descent were all of them slaine in battell and in conspiracy And Vzziah the fourth put from the peoples presence died a leaper Bad Ahaz distressed by Rezin of Syria and Pekah of Israel made himselfe seruant to Tiglah Pileser King of Ashur who carried his treasures away vnto Damascus And good Hezektah was told that his substance and seed foreshewing his treasures should be carried captiue vnto Babel The blood shed by Manasseh called as Abels for Babylons punishments and Amon for seruing strange gods was slaine by his seruants The godly Iosiah was told of captiuity curse and destruction of people and place which yet was deferred all his owne life because his heart melted at the words of the then found Booke of the Law but his sonnes succeeding soone pulled those plagues by his life kept back vpon themselues and Iudahs estate For Iehoahaz the first inthroned was captiuated by Necho carried to Aegypt and there died and Iehoiakim his successor made subiect to Nebuchadnezzar was for his rebellion slaine and his carkasse left vnburied to the heate of the day and the frost of the night Zedekiah was made blinde chained and carried to Babel where he died the City Ierusalem sacked the Temple t burned the Priests u slaine the people pillars and holy vessels transported to Babylon and all of them polluted and subiected to the Chaldeans that bitter furious and terrible Nation
as by the Prophets they are termed For Ioel saith that their teeth were like the teeth of Lyons and that they had the iawes of a great Lyon and Ieremy calles them a mighty and very strong Nation whose quiuer was an open sepulcher Ezekiel saw the tops of the Cedars of Lâ—…banon broken off and carried into the Land of Merchants by the Eagle of Babel and Daniel 〈◊〉 Babels King like a Lyon with wings being himselfe carried thither captiue in the first captiuity with periured Iehoiakim But the last and greatest rent of Salomons Kingdome was when the earth was commanded to take knowledge that his successour and sonne Ieconiah should die childlesse and that none of his seede should sit vpon Salomons Throne any more as by Ieremy was proclaimed and to Iechoniah told I wil giue thee saith he into the hand of them that seeke thy life and into the hand of them whose face thou fearest euen into the hand of Nebuchadnezzar King of Babel and into the hand of the Chaldeans And I will cause them to carry thee away and thy mother that bare thee into another countrey where ye were not borne and there shall ye die But to the I and whereunto they desire to returne thither they shall not returne Is not this man Coniah as a despised and broken Idoll or as a vessell wherein is no pleasure wherefore they are cast out into a Land which they know not O Earth Earth Earth heare the word of the Lord thus saith the Lord write this man childlesse a man that shall not prosper in his dayes for no man of his seede shall prosper to sit vpon the Throne of Dauid or to beare rule any more in Iudah Of whose successor Crowne and Kingdome the Prophet Ezechiel further speaketh when Nebuchad nezzar after he had captiuated Ie coniah in Babylon had set his Vncle Zedekiah vpon Iudahs throne Thou Prince of Israel saith he polluted and wicked whose day is come when iniquity shall haue an end Thus saith the Lord God I will take away the Diademe and take off the Crowne this shall be no more the same I will exalt the humble and will abase him that is hie I will ouerturne ouerturne ouerturne it and it shall be no more vntill hee come whose right it is and I will giue it him And for the reuersing of that Crowne into another Family the words of the Prophet Ieremy and Haggai doe witnesse The one speaking thus As I liue saith the Lord though Coniah the sonne of Iehoiakim King of Judah were the signet of my right hand yet would I plucke thee thence iâ—… not this man Coniah as a despised and broken Idoll And the other thus In that day saith the Lord of Hosts I will take thee O Zerubbabel my seruant the sonne of Salathiel saith the Lord and I will make thee as a Signet for I haue chosen thee saith the Lord of Hosts If seuen thunders of wrath should sound the period of any posterity how could they be lowder or plainer then these vniuersall speeches pronounced against Ieconiah O Earth Earth Earth heare the word of the Lord write this man childlesse Or the change of state in any Kingdome then this of Zedekiahs crowne I will ouerturne ouerturne ouerturne it it shall be no more the same Or what could be more distinctly said who should be cast off then this of Iechoniah by name a vessell without pleasure and who chosen Gods Signet then Zerubbabel that built the Lords Temple and brought forth the head stone thereof with shouts crying grace grace Let vs then that haue eares to heare heare what the Spirit hath spoken of Iudahs temporall Crowne and speaketh of him vnto whom it spiritually belongeth Behold the dayes come saith the Lord I will raise vnto Dauid a righteous Branch and a King shall raigne and prosper and shall execute iudgement and iustice in the Earth In his dayes Iudah shall be saued and Israel shall dwell safely and this is the name whereby he shall be called THE LORD OVR RIGHTEOVSNESSE Which speech of Ieremy is farre milder then that which was thundered out before and not much vnlike vnto the still voyce that spake to Elijah after the tempest of winde earth-quake and fier had rent the rockes and mountaines in peeces This righteous Branch then must not be brought from Salomons Stem of wicked Kings nor from the halfe bloud of Achab by his daughter Athaliah that died in their sinnes seeing that both roote and branch were cut off in Iechoniah and all threats of destruction as well to the house of Israel as Iudah accomplished when the want of issue in him was declared to the World But against this proclamation of Ieremy the Iewes haue their answere namely that these words are not meant for a childlesse posterity but for a Seed that should not inherit the fathers possession for thus Dauid Kimchi comments vpon this Text Write him childlesse If Ieconiah had sonnes saith he they died in his lifetime if hee had none then should hee haue none to gouerne for not Salathiel his sonne but Zerubbabel his Nephew ruled in Iudah after him And the threats in the Law of a childlesse posterity they expound in the same sence for where it is said He that lieth with his Ant or with his brothers wife to vncouer their nakednesse shall diâ—… childlesse That is meant say they that a seede so begot shall not inherit the patrimony whereas in truth it inforâ—…th a farre greater defect For 〈◊〉 in the Hebrew from the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is vsed some times in the old Testament and signifieth one rooted vp oâ—… one who hath not in himselfe a roote for heires of his owne body A dee per signification by much then the want onely of an heire for inheritance as in the answer of Abraham to God is apparant What wilt thou giue me saith he seeing 〈◊〉 goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childlesse and the Steward of mine house is this Eliezer of Damascus behold to me thou hast giuen no seede and lo one borne in my house is mine heire Here it is most manifest that his speech was a complaint for want of issue from his body and not for want of an heire which we see hee had ordained and prouided and so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ieremy be taken against Ieconiah that childlesse man And no otherwise can the malicious Iewes force it but by forcing a glosse vpon Gods decree saying that Ieconiahs repentancâ—… altered Gods purpose and oath for in their Gemera or Babylonian Talmud thus they write 〈◊〉 maketh reconciliation for three things spoken of by Ieremy the sword hunger and plague which they that abode in the City should suffer but hee that did yeelde to the Caldeans should haue his life for a prey Naâ—… saith Rabbi Iochanan
〈◊〉 maketh reconciliation for all things for though it be written Write Ieconiah childlesse yet was it afterwards written the sonne of Ieconiah was Salathiel and his sonne Zerubbabel a Signet vpon Gods finger Rambam also in his Treatise of Repentance bringeth in Ieconiah for an example who saith he was a Signet pluckt off and in Zerubbabell was a Signet placed againe And Kimchi the Spanish Iew is so farre from hauing him die childlesse that hee will haue the word Assir in 1. Chro. 3. 17. to be the propper name of a man that man Ieconiahs sonne But let vs see how Ephraim herein fighteth against Manasses and Manasses against Ephraim for this was a principall point held of the ancient Rabbins that repentance could not put back a decree made with an oath And the Babylonian Thalmud in Sanedrim expoundeth Assir for an adiectiue bound vp or hard kept restraint or prisoner and not for the proper name of a man Moreouer their Sedar olam zuta affirmeth that it was but the Rabbins report that Salathiel was the naturall sonne of Ieconiah And Kimchi with Salomoh Iarchi vpon the twelfth of Zacharie confesse that Nathan there named was the sonne of Dauid who should not haue been mentioned as a principal man to Zerubbabel vnlesse he were of his family But as touching that it could not put backe a decree made by oath Did that of Zedekiah and them that were carried away with him make them the bad figges that could not bee eaten any better Could that of Moses notwithstanding his earnest prayer preuaile for his entrance into Canaan or the Israelites whereof no doubt many were repentants to enter the Rest when God had sworne the contrary Nay if Noah Daniel and Iob should not be heard against Gods decree of famine pestilence and sword shall wee thinke that Ieconiah whose repentance is not read of and whose captiuitie remained thirty seuen yeeres in Babylon euen all his life long could alter Gods oath as touching posteritie And yet these miserable men seeke to continue a succession from this childlesse man For Aben Ezra in his preface to Salomons Song calleth the Messiah Salomon because saith he hee should be the sonne of Salomon as from Dauid he is called Dauid the Prince euerlasting But had that Rabin considered that no such promises were spoken concerning Salomons sonnes nor that Prince Dauid there named was named before that Salomons House failed in Ieconiah hee might haue knowne how Christ had been Salomons sonne His sonne he was indeed as a King and Successor but not as a man as his heire to his crowne but not of his loynes And I could haue wished that Christians also had not been so forward in following the Rabbins herein and in vrging the text of Saint Matthew in Ieconiahs begetting of Salathiel somewhat too naturally as Lyra Lucidus 〈◊〉 Messeus and many others haue done who leane so waightily vpon the outward phrase of begetting that the maine prop of Diuinitie is thereby ouerburdened For they by Saint Matthew and the first booke of Chronicles would make a line all and naturall succession from Ieconiah to Salathiel as the Rabbins haue done and would continue Salomons line vnto Ioseph the husband of the virgin Marie without breach of succession The words of either texts are these in the Chronicles thus And the sonnes of Ieconiah Assir Salathiel hâ—… sonne 1. Chron. 3. 17. And in Saint Matthew thus And after they were brought into Babylon Ieconiah begat Salathiel Matth. 1. 12. But if speeches here spoken must be taken in a procreating sense then was Zedekiah as well as Salathiel sonne vnto Ieconiah for in the first of Chronicles chap. 3. vers 16. thus it it standeth And the sonnes of â—…oakim Ieconiah his sonne Zedekiah his sonne Which Zedekiah in the verse immediately before is said as truth is to be the sonne of Iosiah But in the seconâ—… of Chronicles hee is called the brother of Ieconiah Chap. â—…6 10. And yet in the second of the booke of Kings he is said to be the brother of Ieconiah his father 2. Kings 24. 17. So that by these places hâ—… is both vncle brother and sonne to Ieconiah and yet all of them tâ—…ue either in nature inheritance or succession And if these seeme not strange in him nor that line why should Salathiels sonneship bee so naturally vrged in Matthew whom Saint Luke cleareth to be the Sonne of Neri and so doth Zachariah in naming Nathan for a chiefe family of Dauid And that Saint Matthew meant no otherwise of begetting then of heires to Salomons Crowne appeareth by himselfe who in recording his successors followeth neither a naturall succession nor an exact descent For he maketh Ioram to beget Ozias whereas the Chronicles tels vs that Ozias was the immediat sonne of Amaziah and was foure descents after Ioram his great Grandfather who died 69. yeeres before Ozias was borne So likewise he saith that Iosias begat Ieconias who notwithstanding was his Grand-child and sonne vnto Iehoiakim the second sonne of Iosiah Whereby we see no naturall succession vrged by the Euangelist but rather such as makes a Successor a sonne to the childlesse or an heire of what consanguinitie soeuer to bee a sonne to the issulesse possessor So Moses was meant the sonne of Pharaohs daughter So Iair of Iudah was the sonne of Manasseh And so Baasha was father vnto Ahab though sauing the Throne he was no kin vnto him for Baashas house ended in his sonne Elah So that another intent moued Saint Matthew to continue a continuall succession from Ieconiah vnto Salathiel And that the Euangelist spake of the heires of the Crowne and not of the kindreds in bloud it further appeareth in that he ascendeth by the legall line through Ioseph Abiud Ieconiah and Salomon no higher then vnto Abraham who first of the Fathers had promise either of King or Kingdome whereas Saint Luke our other Fuangelist in the naturall line by Marie Eli Rhesa and Nathan ascendeth vp vnto Adam the first man to whom the promise was made of Christ his humanitie And how from Adam to omit the other collaterals that in another kind leade vnto Christ let vs here insert that so the whole generations of his Manhood may fully appeare so carefully recorded in all former ages by the holy Ghost himselfe and in the later time continued by the same Spirit of truth in his Instrument Saint Luke our holy Euangelist vnto his Mother the Virgin Marie her selfe The first Table endeth at Dauid as the Writer of Ruth doth And the other from Dauid by Salomon to Ieconiah are recorded by the books of the Chronicles where they end are againe continued by the same spirit vnto Ioseph the Husband of Marie by the Euangelist Saint Matthew Both which their descents from Dauid downeward that the eiemay witnesse what the purpose of the holy Ghosts pen was in the hands of these Scribes
Iudahs Crowne ascendeth as is said no higher then Abraham vnto whom the first promise either of King or Kingdome was giuen for when God meant to make him the glory of men and had called him from Vr of the Chaldeans had shewed and giuen him the Land of Canaan this further he assured that his Seede should be in number to the starres of heauen and in multitude as the dust of the earth and that Kings should proceede out of his loynes Sara his wife should bee a mother to kings of people Now as in Isaac the seede was called so in Iudah the Scepter was established which whilst it stood vpright with God was the glory of the Earth and their Temple the very gate of Heauen But when all Religion was turned to an outward worship and Salomons Throne made a denne of theeues looke what was done to Shilo must be done to Ierusalem for Christ his kingdome was not of this world And therefore vnder Nebuthadnezzer the Caldean Lion the glory and maiesty thereof fell From Zerubabell Gods signet by the Persian Beare the right was retained and the high Saints the holy Seede the onely substance of the downe-cast gouernment by the Grecian Leopard and double-king'd monster all fuell for Tophet were so afflicted as none were left to stand for the Crowne saue onely Ioseph a poore Carpenter and Iesus his supposed Sonne whilst an Idumean stranger vsurped their rights To this purpose then Saint Mathew wrote that the King promised to Abraham and found of the Wisemen was IESVS of Beth-lehem of Iudah and Dauid the sonne of Salomon touching succession but taking no flesh of his impious successors But the drift of S. Luke our other Euangelist was to shew that God became man in Iesus the Immanuel according to the promise made of him in Paradise beleeued in and looked for of all the Fathers figured in the law prophecied of by the Prophets now in the last time euen in the fulnesse of time was made man of a woman The Scriptures are full of a promised Messiah and as fully speake that from Adam Abraham Isaac Iacob Iudah and Dauid hee should come To Adam he was promised the Seed of life to Abraham the heire of the Couenant to Isaac the Seede in whom all should bee blessed to Iacob the Starre and Scepter of Israel to Iudah the Lion that none might stir vp and to Dauid the Sonne that was fairer then the children of men His offices were figured in the person of Melchisedec of him Moses meant when he spake of the Prophet and Iob acknowledged him for his Redeemer Ioshuah saw him a Captaine of the Lords Host Gideon the Angel that promised deliuerance and vnto Samuel he reuealed himselfe and in all the ensuing Prophets is so cleereiy foreshewed as the Sun shews no greater brightnesse in his greatest strength Vnto whom saith Peter Wee doe well to take heede as vnto a light that shineth in a darke place vntill the day dawne and the day-star arise in our hearts Therefore let vs heere behold how God hath reuealed his Christ vnto them and how they haue reuealed him vnto vs the frame of Saluation standing so ioynted as they without vs cannot be made perfect First then Isaiah saw him the Em manuel and Sonne of a Virgine wounded for our transgressions and broken for our iniquities vpon whom the chastisement of our peace was laid and by whose stripes we are healed Ieremiah calleth him the Lord our Righteousnesse the King that should execute iustice the Righteous Branch raised to Dauid And Ezekiel tearmes him the Shepheard that should feed and the Prince that should raigne euen the seruant Dauid Daniel saw him a Stone cut without hands a finisher of sins a maker of reconciliation a bringer of euerlasting righteousnesse and a Sealer vp of vision and prophecie and expresly nameth him Messiah Prince most holy Hosheah calleth him Dauid their King whom Israel should seeke should finde his goodnesse in the latter dayes Ioel sheweth That the Spirit in his daies should be powred out vpon all flesh that their sonnes and their daughters should prophecy their old men should dreame dreames and their young men should see visions Amos prophecied that in the daies of this Messiah the Tabernacle of Dauid that was falen downe should bee raised vp and the Breaches thereof built as in the daies of old Obadiah telles vs that They who shal be saued shal come to Mount Zion that the Kingdom shall be the Lords And Ionas in the Whale was a signe of Christ in the Graue Micah foreshewed whence the Ruler of Israel shuld come whose goings forth had beene from the beginning and from euerlasting Nahum bids vs behold vpon the Mountaine the feet of him that publisheth peace Habakkuk telles vs that Saluation came by the Annointed whose glory couereth the Heauens and the Earth is full of his praise Zephaniah saith that hee shall starue all the I dols of the Earth and euery man shall worship him from his place euen all the Iles of the Heathen and with pure language they shall call vpon his Name and shall serue him with one consent Haggai sheweth that the Lord would fill his last house with greater glory then the first wherein should be peace and vnto whom the desire of all Nations should come Zechariah sheweth Christs triumphs to be poore riding vpon a Coâ—…t the foale of an Asse and his wages as poore euen thirty peeces of siluer a goodly price saith he to be valued at by them for him whom they had pierced and for whom euery family should mourne apart as one that mourneth for his only Son And Malachi the last Prophet closeth vp the Old Testament for Christ with this saying Behold I will send you Elijah the Prophet beforâ—… the comming of the great and fearefull day of the Lord. And he shall turne the hearts of the fathers to their children and the hearts of the children to their fathers leâ—…t I come and smite the earth with câ—…rsing And with this Elias the Euangelists doe begin the New Testament in the birth of the Baptist whose office was fore-shewed by the Angeâ—… before his birth that in the spirit and power of Elias he should goe before to make ready a people prepared for the Lord. Which in the fifteenth of the Emperour Tiberius Pilat Herod Philip and Lysanias being Gouernours and Annas Caiph as high Priests accordingly he did when in preaching the Baptisme of Repentance his voyce from Isaiah cryed in the wildernesse preparâ—… yee the way of the Lord make his paths straight euery valley shall bee filled and euery mountain shall be brought low the crooked shall bee made straight and the rough waies shal be made
smooth and al flesh shall see the saluation of God And that this Baptist was the Elijah there meant Christ himself witnesseth that the Law and the Prophets spake vnto Iohn and that Iohn was the Elias which was to come Who more to manifest his function in many things resembled the former Elijah Their Diets were strange and both in the wildernesse their Garments hairie and their Girdles of Leather their reprehensions free without respect of person and both con firmed by voyce from Heauen This Ambassador Iohn then beginning his function at the Baptisme of Christ declareth him to bee the Lambe of God that taketh away the sinnes of the world Testifying of himselfe that he was the forerunner vnto him that should Baptise them with the holy Ghost and with fier And with this Lambe of God Iohn the Euangelist beginneth his Gospell shewing him to be the Word that was with God in the beginning by which the World was made and without which was made nothing that was made In it was Life and the Life was the light of men This Word saith he was made flesh and dwelt among vs we saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth This Sonne of God Saint Lukes pen sheweth to be Iesus the Seed promised in Paradise to the espoused Virgin Eua and borne at Beth-lehem of the betrothed virgin Mary according to the Prophets recording betweeene them all his naturall Fathers from Eli to Adam whom he calleth the Sonne of God By which tearme Son through them all he proueth that Iesus was the Christ of whom Moses wrote and the Prophets spake The purposes therefore of the two Euangelists being thus obserued their reconciliation is easie namely that Saint Matthew following the right that Iesus had by law vnto Salomons Crowne recordeth his title therunto from such Kings and persons as excepting his legall right of succession he in no wise tooke flesh of or by nature came and in that sense of Succession bringeth Christ to bee the sonne of Salomon But Saint Luke purposing to prooue Christ hâ—… humanity registreth his naturall descent from euery particular Father and among them bringeth him by Nature from Nathan the brother of Salomon Saint Matthew by a legall right bringeth Christ from twelue as wicked Kings as the Earth bare when they ware Iudahs Crown But Saint Luke by his naturall parentage deriueth him from the holy seed and high Saints of God that should possesse Gods Kingdome for euer Saint Matthew in his legall right of Succession bringeth Christ from Ieconiah that neuer had child nor any of his seed euer sate vpon Iudahs Throne But Saint Luke by his Natural fathers deriueth him from Zorobabell made the Ruler of Iudah and Signet vpon Gods finger Saint Mathew bringeth Ioseph the sonne of Iacob to be the lawfull heire of Iudahs Crowne from Abiud the eldest sonne of Zorobabell And Saint Luke recordeth Mary the daughter of Heli to descend from Rhesa a yonger sonne of Zorobabell who ioyning in mariage with Ioseph he became the supposed but indeed was the legall father of Iesus and Mary was made blessed among women when her virgins wombe was made blessed and the Word was incarnate in that sanctified Tabernacle Thus our two Euangelists vncouering the Arke wherein this Manna was kept by shewing the Messiah in his Nature and Office looke face to face as did the two Cherubins vpon the Mercy seate of the holy Oracle both of them sounding the same thing that Iesus was the Immanuel with their well tuned Harps set to the straine of the Patriarks and Prophets shew Christ to be the Lambe of God slaine to take away the sinnes of the world and the Lion of Iudah crowned with Salomons Crowne who hath obtained a more excellent ministery then that of the Tabernacle by how much hee is the Mediator of a better Couenant Heb. 8. 6. Great therefore is the mysterie of Saluation That God was manifested in the flesh iustified in the spirit sâ—…ne of Angels preached to the Gentiles beleeued on in the world and receiued vp into glory Happy are they that beleeue in him And blessed are they that are not offended in him CHAP. X. That Christ Iesus by his naturall descent was the onely imediate and lawfull King of the Iewes and that none other had any claime or title thereunto HAuing thus by Gods most gracious assistance shewed Christ Iesus to bee the true sonne of Dauid and from the Euangelists declared his parentage naturall and in common reputation it remaineth now to proue that the same Iesus the sonne of the Uirgine both from Ioseph and Mary was the only heire of Dauids terrestiall kingdom of Canaan and in that right is euer called King of the Iewes to manifest which shall be obserued First That it was an earthly kingdome that was promised to Abraham and by his seed possessed Secondly That the generall expectation of the Iewes was set vpon a terrestiall and powerfull King and Kingdome Thridly That none other by any descent kindred or estate had any right title or claime to the kingdome of Iudah Fourthly That Christ Iesus alone and none but hee was the lawfull King of the Iewes the seed and sonne of Dauid that sits vpon his Throne for euer Prepare my heart O Lord to indite this good matter and make my hand the pen of a readie writer to proclaime that King which is fairer then the children of men For the first That it was an earthly Kingdome wee will begin with the promise made to Abraham lay that as the foundation of a terrestriall before wee build vpon the mysticall as Salomon did the materials of his Temple whose beauty was a figure of that which is to come The beginning then of this earthly kingdome was when God began to make Canaan a Kingdome which was at his calling of Abraham from Mesopotamia vnto the plaine of mount Moreh where hee bad him lift vp his eies and looke Northward and southward eastward and westward and to walke through the breadth and length of the land All which hee would giue vnto him and to his seed after him to inherit with promise that Kings from his loynes proceeding should rule and possesse all the land from the Riuer of Egypt vnto the great Riuer Euphrates Here we see the foundation of a terestricall kingdome laid whereof Abraham had the promise and his seede after him the possession Of whose state and continuance old Iacob prophecied that the Scepter should not depart from Iudah nor a law-giuer from betweene his feete vntill Shilo should come and vnto him the people should be obedient That by the Scepter is meant an earthly gouernment or a regall authority both the Septuagint and the Chalde paraphrase doe auouch and that Iesus Christ was the Shiloh from
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
is by Saint Mathew and Saiâ—…t Luke deriued from Abraham Iudah and Dauid and by the foure Euangelists in that his double right is 〈◊〉 times foure times recordded stiled and called King of the Iewes Anâ—… thus much of the third point Now remaineth the last in the acknowledgment of that title to rest onely in the person of Iesus the expected sonne of Dauid whose raign doth continue for euer The first acknowledgment then of this promised King was obserued by the Gentiles when by his Starre they were led vnto the new-borne Babe King of the Iewes which was in the forty two yeere of Augustus Caesar when Cereâ—…ius was Gouernour of Syria and when in token of a vniuersall peace the Temple of Ianus stood shut in Roome Which peace was so famous as the mostfamous among the heathen Writers found matter enough to enlarge their wits vpon as Virgil in his Aeneidos and speech of Iupiter doth make him a Prophet to foreshew the peace that should be enioyed when as Mars his Temple should bee neglected and his hands bound in chaines of brasse And in his Eclog speeches of an vnspotted Maide a blessed Babe and of golden daies And Marcus Tullius Cicero as himselfe reporteth saw in his dreame A Childe of an engenius and beautifull countenance let downe from Heauen by a golden chaine And Suetonius after him from Iulius Marathus obserued that euen then Nature was about to bring forth a King that should raigne ouer the whole World And albeit these men in their flatteries did appropriate these their speeches either to the Emprour Augustus himselfe or vnto some of his fauourites yet Micah tels vs that in these daies the weapons of Warre should be made the instruments of Peace for saith he in the last daies Swords shall bee broken into mattockes and speares into Sithes and that euery one should sit vnder his owne Vine and vnder his Fig-tree and none should make them affraid And Isaiah speaking to the same purpose particularly applieth it vnto Christ for saith he Vnto vs a Childe is borne vnto vs a Sonne is giuen the gouernment is vpon his shoulder and his Name is wonderfull Counseller the mighty God the euerlasting Father the Prince of Peace Which Peace was declared to the world by the Angels from Heauen in this last age of the Iewes common wealth when the Stone cut without hands fell vpon Daniels Image that then stood but vpon his toe of Clay Euen then and at that time the wisemen of the East comming from Chaldea in whose language Daniels vision was writ followed his Star into Iury and in Ierusalem inquired for him that was borne x King of the Iewes Which title was acknowledged without any contradiction confirmed by the Priests and Scribes themselues both in affirming the place of his birth in acknowledging his office to be a Ruler in Israel And the malicious Iewes to hinder his right to that kingdome could name none but Caesar a stranger and that contrary to their own law enioyned by Moses which said Thou shalt not set a straÌ„ger which is not thy brother to be King ouer thee And that Iesus was the acknowledged King of the Iewes these speeches and demands of Pilat the Gouernour doth manifestly shew Behold your King Will yee that I release vnto you the King of the Iewes What shall I doe vnto him whom yee call King of the Iewes Shall I crucifie your King and the like Yea and the holy Ghost enforced his own wicked hand to subscribe his most iust title thus IESVS OF NAZARETH KING OF THE IEVVES which he wrote in Hebrew Greeke and Latine that all might reade and fixed it ouer his head vpon the Crosse and that all might see as himselfe had said behold your King And being admonished by the Iewes States-men to alter the in scription as too much derogatory vnto Caesars title and no lesse then a matter of high treason in himself answered What I haue written I haue written euen to the danger of his owne life And Christ himselfe that needeth no testimony of men answered Pilat to his question Art thou a King thou sayest that I am a King To this end was I borne and for this cause came I into the World that I should beare witnesse vnto the truth and euery one that is of the truth heareth my voyce And the same opinion of his kingly title after his resurrection it seemeth the Iewes in Thessalonica had when they accused Iason before the Rulers that against the decree of Caesar hee subborned them that taught there was no other King euen one Iesus Thus then we conclude that this Iesus the Sonne of the Virgin was the expected King of the terrestriall Kingdome the reall King without any Competitor to that Crowne And the acknowledged King of the Iews both by the Gentiles and by the Iewes themselues But because in Dauid and in the rest there was a figure of a Priestly or spirituall King and Kingdome aswell as of a reall and earthly Some haue thought the figured only and not the real did belong vnto Christ for that himselfe disclaimed all regall authority vpon earth But if we well consider that he alone is the Alpha and Omega through whom and for whom all that is writ was writ in whom all the promises of God are vea and Amen wee must then include as much vnto him the substance as was propper vnto Abraham and his other figures else was not Christ the heire of all and the first among Brethren Therefore as we began in Abraham for the Terrestriall let vs likewise begin in him for the Celestial who in his daies was both a King and a Priest and in them both a true figure of him his seede that was to come That Abraham was a King his kingly authority in his leagues ofensiue and defensiue made with the Kings of the Canaanites doth sufficiently shew For as a King he bare himselfe among those his conâ—…ederates both in the victory and deuision of the spoiles gotten and taken at Sodom in the recouery of his brother Lot And a Priest likewise he was for he built Altars and sacrificed vnto the Lord and would haue done his owne sonne Isaac had not his hand beene stayed by an Angell from heauen so that in both hee was really a King of that earthly Canaan and personally a Priest in his ministeriall Sacrificings and in them both was tipically a true figure of Christ. To both these functions Isaac was his heire Iacob his and Iudah his for the three brethren Ruben Simeon and Leui were disinerited both of kingly Priesthood and Lay Kingdome vpon their trespasses against Iacobs bed and in Shâ—…chems slaughter But the ministeriall setled vpon Leui Iudah possessed not for these were seperated when Moses waâ—… the messenger
Aaron the mouth to worke and denounce great plagues vnto Pharoah and were neuer turned and ioyned againe But the state standing in a setled pollicy in Dauids daies Daui◅ stood in state both of King an Priest from his fathers Abraham I saac and Iacob and was both a kingly Priest and a priestly King in the land for the Scepter of Iudah hee bare whereunto all were obedient and the Leuites of Aaron he ordered for their seruices in the Temple though the ministeriall still lay in Leui. So did Salomon in assembling the Priests to bring the things of the Tabernacle into the Temple and in praying for and blessing the people This kingly authority and priestly dealings to remooue the defects of Church and commonweale we see in Ezekiah by the reforming the land of their Groues and grauen Images and in breaking to peeces the Brasen Serpent that Moses had set vp when the people thereunto burned incense and committed Idolatry And by the yong king Iosiah in his care for the Temple and continuance of the Passeouer which hee commanded to be kept And this power of Scepter and Censer made the whole throne of Dauid wherein Christ the true substance was to sit for euer as had beene promised to Dauid of Iudah that he should not want one to sway the Scepter nor Leui a Sacri◅cer to stand and minister before the Lord for euer which none could doe but Iesus the sonne who liueth blessed for euer and euer And that Iesus in these things was heire to Abraham Isaac and Iacob to Dauid Salomon Ezekiah and Iosiah and in truth to all the Patriarkes Promises in the law is witnessed by the Apostle who calleth him the Heire of all things the Heire of the World And in the person of Melchizedek proueth his function both of King and Priest A King of Peace without beginning of daies or ende of time and a Priest not made after the Law but after the power of the endlesse life that continueth for euer Dauids Lord he is called by Dauid himselfe greater then Salomon in his wisdome and workes and for zeale to the Lords house exceeded both Ezekiah and Iosiah cleansing the Temple of prophane marchandizings and instituting for the Pasouer the Sacrament of the Lords Supper and for the Lambe of the Law the figure his owne body the substance The Lambe of God that taketh away the sinnes of the world and raigneth after death Dauids Lord for euer But the date of that earthly pollicy now neerely expired Christ came not to continue it further but as a better Ioshuah to bring the people into a better rest then that transitory Canaan was euen into that kingdom of glory which was appointed vnto him by his Father and which himselfe appointed to his Apostles where they shuld sit vpon twelue Thrones and iudge the twelue Tribes of Israell And therefore to draw their mindes from the one and to fix them on the other he vsed neither worldly pomp nor worldly power but refused al offers of magistracy yet to no preiudice of his right but rather as impedimēts to his functiō For surely had he executed any tēporall authority among them then temporal strength had bin imputed to his spirituall actions so forward were the people to outward things For preuention whereof wee see all outward meanes failing His father was a poore Catpenter of small esteeme read of among the people his mother noted by the pen of the Euangelist to bee of the meanest estate as appeareth by the offering for her purification which was but a paire of Turtle Doues or two yong Pigions the oblation enioyned for the poorest sort of weomen as the Law had said If shee bee not able to bring a Lambe shee shall bring two Turtle Doues or two yong pigions vnto the Priest which Mary did And in the person of Iesus himselfe all outward appearance were likewise preuented For his first entertainment was poore his birth Chamber a Stable and his Cradle a Crach for there was no roome for his Parents in the Inne The prouision for his liuely-hood were scanter then the world affoorded vnto vnreasonable Creatures for the Foxes had holes and the birds nests but the Sonne of man no place to lay his head And in the short passage of his kingly triumph when with concourse he was followed and with shouts of Hosanna saluted King of Israell his reioycing was teares with sighes for Ierusalem that knew not of that her visitation Neither after his death had hee the preheminence as most of them had to bee buried in the graues of their fathers but was laid in the Sepulchre of another man and at another mans charge intombed such fauours the world affoorded vnto this great king And therefore as it hath been of him prophesied that he should be a man despised without forme or beautie meeke lowly as a Sheep to the slaughter a iust and a poore King so was it expedient that all these parts in the person of Iesus should bee fulfilled And so himselfe taught in the way to Emaus when hee began at Moses and all the Prophets and by them proued that Christ ought so to haue liued so to haue suffered as he did And therefore the obiection made by Iulian and others that had Christ beene really king of the Iews than had he exercised the authority really of King of the Iewes deserueth no answeare For as he was called and verily was the Sonne of Man although he had no immediate father among men vpon the earth so was he called and verily was king of the Iewes though he vsed no kingly authority among men on the earth And why should that be obiected more against Iesus then against all his Ancestors the high Saints from Abiud to Ioseph who by birth were the vndoubted heires to that Crowne which notwithstanding was vsurped vpon by the Gentiles aboue the space of 400. yeeres Neither had they any promise that they should euer recouer that that terrestriall kingdome but rather that they should possesse the eternall which none could take from them And that Christ Iesus was King of that Kingdome promised and that Sonne that should sit vpon Dauids Throne for euer which none besides him could euer doe wee may further proue by his life after death For as hee assumed the flesh of Dauid and in the same flesh was the vndoubted heire of Dauid to the very instant of his death and in his death also had the same title devulged to the open view of all which hee caried with him to his graue so after his sleepe for his death was but a sleepe vnto him in his person onely it remained as before and in his person onely shall remaine for euer For the same humane body that was borne
King of the Iewes so called and acknowledged liuing after death the same humane body though being also glorified had the same faculties preheminence and prerogatiues of life and rights thereunto belonging as before in his body was subsisting For death hauing no power to retaine him in the graue his humane body after his resurrection was againe verily a humane man among men vpon earth the space of forty daies In which at sundry times hee was seene both saith the Apostle of the Apostles and at one time of aboue fiue hundred brethren at once All of them being faithfull witnesses of his presence in the flesh for of the vnfaithfull after his resurrection hee was neuer seene in his flesh And now Dauids Kingdome come to the full period and the wall of seperation betweene Iew and Gentile puld downe when the vaile of the Temple was rent assunder Christ Iesus then that was heire of of all before all beginnings is thenceforth King ouer all vnto all eternities For being the Seede the Shiloh and the Sonne promised to sit on Dauids throne for euer Acccordingly came of Abraham of Iudah Dauid of Mary in the town Bethlehem as the Prophets had tould and by the title of King of the Iewes was sought for acknowledged and so stiled as the onely next heire to Salomons Crowne as we haue shewed But that earthly Canaan vsurped by Herod and the Caesars hee came not by strength to recouer the terme of that tennor so neerely expired but rather taught that Caesar should haue Caesars paid tribute as a subiect though himselfe the Sonne was free and would not giue iudgment of death for Adultery when it was not lawfull for the Iewes his nation to put any man to death For his comming as the Angell tould Daniel was to a farre more heauenly intent namely to expiat sinne to abolish iniquitie to establish righteonsnesse to seale vp vision and prophecie and to annoint the most holy But of the earthly he shewed that both City and Sanctuary should bee destroyed And so much Sain Stephen whose face shone Angel-like affirmed vnto the cheife Priest of the Iewes when he said that Iesus of Nazareth should destroy that place and change the ordinances that Moses had giuen them Which most manifestly hee did when his body the true Serpent was lifted vp betwixt Heauen and Earth to make an Attonment betwixt heauen and earth his bloud as the Lambes sprinkled vpon the Altar of his Crosse making cleane the conscience of the offender and lastly his voyce vttering this last Period of people and state it is finished when ended the Ceremonies and holinesse of the place And hauing conquered Sathan Sinne and the Graue is entred into his Kingdom of glory is set in Maiesty and power at the right hand of God his Father and his enemies made his foot-stoole for euer O thou that hast the Key of Dauid that openeth and no man shutteth open our hearts to beleeue in thee the King of glory and the Gates of thy Kingdome that wee may enter in the day of thy Mariage and behold thee our King crowned with Salamons Crowne CHAP. XI A touch of some Iewish and vaine Genealogies which hinder truth Against which Saint Paul warneth with answere to Master Liuelies Iewish obiections HAuing thus shewed some principall vses of the sacred Genealogies for Story for Christ and for his Kingdom therein haueing vrged no more then the Scriptures inforce it followeth by order and desired satisfaction that some-what bee spoken of their forced abuses falling vnder the check of the holy Ghosts pen. That there are Gâ—…nealogis endles which with fables breed questions rather then godly edifying the Apostle sheâ—…eth and among foolish Questioâ—…s Contentions and Wranglings about the Law ranketh Genealogies that are vnprofitable and vaine And vpon these texts some presume so farre as they thinke themselues freed from the search of all Genealogies and others demand whether saluation consisteth vpon their pregnant knowledge or damnation vpon the ignorance therein That wee are not freed from the search the commandement of Christ doth inforce who enioyneth the search of the Scriptures and the reading of Moses in whose writ and whose pen wee finde all the Patriarks recorded from Adam in Paradise to Ioshua the Captaine that placed the Tribes in the Land Whence the writers of the Chronicles of Ezra Nehemiah and Ruth continue their memorials vnto Zorobabel and thence likewise by the same Spirit they are recorded to Ioseph and Mary and euen vnto Christ Iesus himselfe That Paul therefore should contradict Moses being brought vp in his lawes at the feete of Gamaliel and should condeme those for foolish which he maketh the pillars of his stories may not bee consented vnto neither that in his Apostleship hee should account the search and knowledge how Christ was come in the flesh for vaine seeing among the many graces of the Iewes for Adoption Glory Couenants the Law seruice of God and the promises himselfe she weth that Christ from those Fathers came and tooke flesh vrging the doctrine of his humanity in most of his Epistles and putting his Disciple Timothy in minde To remember that Iesus Christ was made of the Seede of Dauid And that the Scriptures are of an equall esteeme the Rabbins in that thing onely commendable affirme who hold these words in Genesis The sonnes of Cham were Cush and Mizraim with the like wisedome from God as these words in Deuteronomie Heare Israel Iehouah our God Iehouah is one being both of them breathed from the same Spirit And Rambam witnesseth that Manasses was of old time condemned because he held that the Families of Ishmael Esau and such like had not the like vse for histories as the others had and therefore hee forbade the reading of Moses as bookes not penned by the wisdome of God But how true so euer this accusation is of Manasses most certen it is that the Rabbins and others their like haue fained many and so false Genealogies as might very wel moue the Apostle to forbid their abuse For vnto our first Parents the faire foure children to be begotten and borne of Adam and Eue in the first day of their Creation And in the first world they say that Giants were begotten by the falne Angels vpon the faire daughters of men Noah the righteous they make vnrighteous in faining him to take to wife Naamah the daughter of the double wiued Lamech and sister to Tubalcain so should that holy Patriarke not onely sinne with the Sonnes of God in choosing a wife of the daughters of men but the latter world also should bee replenished from a branch of that cursed roote Cain Dinah the daughter of Iacob hauing no husband in the Scriptures record they marry to Iob the great man in the East
yeer of King Cyrus the holy Scriptures plainely declare and that all that is writ was writ to and for Christ the Apostle doth affirme But how shall that fulnesse of time be knowen for the ending of the Ceremonies by the death of the Messiah which was then taught to the beloued Daniel and now much behooueth all men to know if from Cyrus downward the chaine of Chronologie in Daniels seuens be broken off for the space of 144. yeeres as Liuely doth them in his Olympicks table Where from the fiftie fiue to the eighty nine Olympiad in which and not before he beginneth to account Daniels weekes a Vacuety is left for so long a time Whereas contrariwise we see that Daniel beganne his prayer for their deliuerance immediately at the expiration of the seuenty yeeres captiuity and at the beginning of Daniels prayer the Angell Gabriel was sent from God to shew him that the Commandement for the deliuerance of the people was come forth and from that comming forth of the Commandement to the death of the Messiah seuenty seuens were determined for a full deliuery from the captiuity of sinne by the sacrifice of the Messiah Christ the Lamb figured in the Law And that this Commandement came forth in the first yeere of Cyrus the writers of the Chronicles and the booke of Ezra doe plainly declare both of them affirming and saying that in the first yeere of Cyrus when the Word of the Lord spoken by the mouth of Ieremiah was finished the Lord stirred vp the spirit of Cyrus King of Persia and hee made a proclamation through all his kingdome and also by writing saying Thus saith Cyrus King of Persia all the kingdoms of the earth hath the Lord God of heauen giuen mee and hee hath commanded mee to build him a house in Ierusalem that is in Iudah Who is among you of all his people with wbom the Lord his God is let him goe vp And of this commandement made by Cyrus for the returne of the Iewes to build their Citie and Temple the Prophet Isaiah foretould aboue an hundred yeeres before Cyrus was borne for saith he He saith to Cyrus thou art my Shepheard he shal performe all my desire saying to Ierusalem thou shalt be built and to the Temple thy foundation shal be surely laid By which words of the Prophets wee conclude That not a linke of the sacred chaine of Chronologie is either broken or opened betwixt the commandement giuen by Cyrus the Lords Shepheard and the death of Christ the great Shepheard when hee gaue his life for his Flock For as time is chained linke vnto linke from Adam to Cyrus so is it chained linke vnto linke from Cyrus to the death of Christ by the speech of an Angel without al helps of the disagreeing Olympicks who in this diuine Chronologie do but trouble the waters of Shiloh and can be no let for time but that the Messiah in Daniels text is Christ Iesus our Lord and Sauiour And therefore let vs measure vnto him the true Temple and Altar with the Reed of Gabriel as Iohn did the Temple and Altar with the Reed of the Angel and in this case cast out the accoūts of the heathenish Olympiads as Iohn did cast out and not measure the Court for that was giuen to the Gentiles And so come we to his other Assertion which is that the text of holy Scrip ture in Daniel will not permit the name Messiah to be referred vnto Christ Iesus our Sauiour That Christ Iesus saith hee could be the Messiah mentioned in Daniel the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not proue it being an attribute giuen to King Priest and Prophet must there be so taken and not appropriated to any one particular person which the text will not beare So that the word Messiah in Daniels text he will haue not to be meāt of Christ as it is in Iohns Gospel and in the second Psalme but rather a succession of gouernors both Iewes and Romans that ruled in Ierusalem from the rebuilding thereof by Nehemiah vntill the finall destruction both of Citie and Temple by Titus the Emprour And those that referre the word Messiah in that place vnto Christ Iesus saith hee cannot so doe without straining or wresting of the text which they who so vnderstād it are driuen vnto For as the Chronologie here fitteth not for Messiah to be vnderstood of Christ our Lord so the very text it selfe is against it And therefore he pitieth that the Message of an holy Angell containing a most excellent prophecy from Gods owne mouth should be so peruerted and depraued as it hath beene by those that picke out that sense But is it not a greater pitie that learning should thus turne edge vpon Diuinity to depraue vs of one of the most pregnant prophecy for Christ his passion reuealed in the whole Scriptures of God or that this most holy message of the Angell should be appropriated onely vnto prophane Gouernours people and place whose period had beene prophecied and whose tennor was shortly to be determined rather then vnto him who by that his foreshewed death was to bring an estate of euerlasting life and whose Kingdom should neuer haue end Therefore to free the text from any such interpretation let vs take the consent of all almost those malicious Iewes excepted that either speake against their owne knowledge and conscience or haue the vaile of Moses as yet vndrawne from before their hearts But the best approued Docters among them as Rabbi Saadias Rabbi Nahman and Rabbi Hadarson expounding that text of Daniel agree rhat the Messiah there spoken of is Christ the very annointed of God so farre are they from attributing that name to any other besids him though God hath giuen them the spi rit of slumber not to insee what themselues say And of Christian expositers wee take the testimony euen of the aduersarie himselfe who saith that the most part and best learned of those who haue laboured for the vnderstanding of this Prophecy haue vnderstood the Messiah here spoken of to bee Iesus Christ. And how generally true that opinion is and hath beene the worthy instrument of Gods truth the learned Du. Plessie in his truenesse of Christian Religion doth testify where he saith That this text is meant of the Messiah Christ is so euident and absolute that it is a starke shame to deny it And Lyra our Countryman against the resisting Iewes from the adiunct giuen vnto the Messiah frameth this argument The Messiah in Daniel saith he is called Messiah Prince for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie but none is called Messiah the prince but only Christ therefore is Christ the very Messiah spoken of in Dvniel Neither doth that Prophet speake of many but of one and the same Messiah and he to bee slaine to
tending to Idolatry as other Gentile Writers haue but all against the false Gods and their worshippings so that shee seemeth to me to haue been a Citizen of the City of God saith Saint Augustine in his booke so intituled Now that these Sybils were ancient we see in Homer of Ezekiah his time sixe hundred thirty six yeeres before the birth of Christ who inserteth many of their verses in his Rapsodie as Viues in his annotations vpon S. Augustins Ciuitate Dei noteth And also respectiue for that the Romans made doubt to assist King Ptolomy to recouer his Kingdome of Egypt because the Sybils had prophecied that At what time the Romans should set a King in Egypt then should bee borne the King of the whole world Which Oracle Cicero writing to Lentulus who sued to haue that charge alleageth And Tacitus telles vs that wheras many vaine predictions were publisht of the Fate of Rome vnder the names of the Sybils Augustus Caesar after that the Capitoll was burnt in the ciuil wars caused their prophecies to bee sought for in Samum Illium Erthrum through Affrica Sicilia and the Colonies of Italy and to be brought to Rome to the Cities Pretor by a day assigned and to be examined by the Priests to distingush the true from the false as neere as might be by the iudgement of man and those allowed of referred againe to a second examination of the Fifteene In which businesse Suetonius affirmeth no lesse then two thousand bookes to haue been committed to the fier but the approued prophecies of the Sybils saith he at the Emperours commandement were laid vp and kept vnder locke in two golden Chests at the foot of the Image of Apolle in mount Palatine in Rome Where they remained saith Amianus in the daies of Iulian the Apostata and whence Stillico tooke and burnt them when he intended treason towards his double sonne in law Honorius the Emperour lest in mouing the people against him their prophecies should hinder his designes as Claâ—…dian in his verses thus writeth He burnt the Fatâ—… of the Sybils helps Whereby we see both the great antiquity of these receiued Sybils and the reuerend regard that was had of their writings but chiefely the end of all prophecies both diuine and humane concerning Christ Iesus in whom all the types of the Law ended and in whose person al Genealogies ceased that from Adam had beene continued vnto him the blessed seede and Sonne of God and to force them further either for Story or distinction of Tribes Mariages or Issues is to fall into that sin which S. Paul condemneth seeing those Starres did all set at the bright rising of that brightest Sunne Neither doth the new Testament from the first of Saint Mathew to the last of the Apocalyps prosecute any Genealogies no not from the degree of a Grandfather besides them appertaining to the person of Christ though many bookes therein be hystorical and might haue required the staies of Genealogies as most of them in the old Testament haue done For onely Zacharias from his priestly course Elisabet from Aaron Anna from Ashur Paul from Beniamin and Barnabas from Leui are declared in al the rest a still silence is seene and all to shew that the vse of Geneologies ended in Iesus the seede of the promise and that thenceforth the world should not looke for another The Iewes we haue seene blinded in their owne affections affecting an earthly tranquility vnder their daily expected Monarch from Salomon and with Iulian the Apostata do vehemently accuse vs Christians that agree not in the Parents of his person whom we make our Messiah whether Nathan or Salomon But I would to God wee had not followed their Rabbins too far in the line of Salomon and that wee were more exercised in these kinds of Studies so maturely touching the humanity of Christ for by Peter we are commanded to be ready alwaies to giue an answere to euery man that asketh a reason of the hope we hold And by Moses are ordained to prouoke them to the Gospell neither of which wee can doe but by shewing that God is become man and that man come according to the Scriptures of God For in this consisteth life euerlasting to know the onely true God and Iesus Christ whom he hath sent This Christ then wee Christians worship and know what we worship euen the sonne of Dauid that is Dauids Lord whom all must kisse or else perish and all made blessed that trust in him O then yee Sons of the Couenant be not as Dauids deafe Adder that stoppeth her eare and will not harken to the voyce of the charmer charme he neuer so wisely nor with your questioning Elders answere we cannot tel For you haue had Abraham your father pointing at Christ the seede of the promise in whom all the Nations of the earth are made blessed Moses your Law-giuer shewing the Prophet that the Lord would raise from among your brethren vnto whom ye should harken And the Prophets your Charmers both multiplying visions and vsing similitudes with precept vpon precept line vpon line heere a little and there a little haue declared the Virgins sonne to be the Immanuel the wonderfull Counseller the mighty God the euerlasting father and Prince of peace Christ himselfe teaching himselfe to bee the way the truth and the life and the spirituall rock and Manna sent downe from heauen The Euangelists Apostles Disciples and Proselites all of them clowds of witnesses vnto you of his Life Death Resurrection and Ascention And lastly we Gentiles of the vncircumcision though with stamering lips and another tongue tell you That in these last daies God hath spoken by his Son who is heire of all things by whom he made the world and in whom he that beleeueth shall not perish but haue life euerlasting That a promise was made vnto Dauid you know that he should neuer want a Successor to sit vpon his Throne nor that Leui should euer want a Sacrificer to minister before the Lord But that there is and hath long time beene wants of both cannot be denied And therefore that is not spoken of a temporall but spirituall King and Kingdome and of that Priesthood and order of Melchisedec which continueth for euer Which is Iesus who is gone before vs into the holy place the most holiest To day then if you y will heare his voyce harden not your hearts as your fathers did in the wildernesse for be not deceiued God is not mocked but is a ielous God and a consuming fier His arrowes you reade are sharp that stick in the hearts of the Kings enemies and his bloud you know hath beene heauie vpon thâ—… heads of your children who to-this day are a despised and a dispersed Nation through the world without King without Prince without
7. 10 Chenania 15 a. 1 Ch. 26. 29 Cheran 5 d. Gen. 36. 26 Chezed 6 b. Gen. 22. 22 Chileab 22 b. 2 Sam. 3. 3 or Daniel 1 Chron. 3. 1 Chilion 8 b. and 22 a. Kut 1. 2. 5 Chimham 31 b. 2 S. 19. 37 Chizlon 30 b. Num. 34. 21 Chozebea 17 b. 1 Chr. 4. 22 Chusan 3 c. Judg. 3. 8 Cleophas 34 d. Iudg. 19. 25 Colhozeth 17 d. Nu. 11. 5 Coniah see Iehoiachin 33 b. COSAM 33 d. Luke 3. 28 Coz 18 d. 1 Chron. 4. 8 Cozbi 7 a. Numb 25. 15 Câ—…sh 4 a. Gen. â—…0 6 Cushi 19 d. Zeph. 1. 1 Cyrus 3 a. â—…s 45. 1 Ezr. 1. 1 D Dalphan 9 b. Est. 9. 7 Dan. 10 d. and 23 a. Ge. 30. 6 Daniel see Chileab 22 b. Daniel 33 b. or Belâ—…shazar Dan. 1. 6 7 Darda 17 d. 1 Kings 4. 31 or Dara 1 Chro. 2. 〈◊〉 Darius 2 a. Dan. 5. 31 fellow in gouernment with Cyrus Darius see Artaxerxes 3 a. Darius 3 a. Nehe. 12. 22. the last King of the Persian Kingdome Dathan 11 a. Num. 26. 9 Dauid 22 b. 1 Chr. 2. 15. and 4 d. and 28 a. and 33 a. 2 Sa. 3. 3. and 〈◊〉 Sam. 18. 27 Debir 5 d. Ios. 10. 3 Deboâ—…ah 32 b. Iudg. 4. 4 Dedan 4 a. Gen. 10. 7 Dedan 7 a. Gen. 25. 3 Delaiah 16 d. 1 Chr. 24. 18 Delaiah 34 d. 1 Chro. 3. 24 Delilah 4 d. Iud. 16. 4 Deuel 24 a. or Reuel Nu. 1. 1â—… and 2. 14 Dibri 23 a. Leuit. 24. 11 Diklaâ—… 3 b. Gen. â—…0 27 Dinah 10 a. Gen. 30. 21 Dishan 5 d. Gen. 36. 21 Dishon 5 d. Gen. 36. 25 Dishon 5 d. Gen. â—…6 25 Dodanim 2 d. or Rodanim Gen. 10. 4 Dodauah 17 b. 2 Ch. 20. 37 Dodo 20 b. 2 Sam. 23. 24 Dodo 26. a. Iudg. 10. 1 Doeg 9. c. 1 Sam 22. 9 Drulilla 9. d. Dumah 6. b. Gen. 25. 14 E Ebal 5 b. Gen. 36. 23 Ebedmelech 4. b. Ier. 38. 7 EBER 3. a. Gen. 10. 28 Eber 27. b. 1 Chr. 8. 12 Eden 13 a. 2 Ch. 29. 12. or Iddo 1 Chro. 6. 21 Eder 13. c. 1 Chro. 23. 23 Eglaâ—… 22. b 2 Sam. 3. 5 Egyptians 4. c. Ehi see Aharah 27. a Ehud 27. a. 1 Chr. 7. 10 Ehud 30. d. Iud. 3. 15 Ekar. 18. a. 1 Chron. 2. 27 Eladah 32. a. 1 Chro. 7. 22 Elah 9. b. Gen. 36. 41 Elah 21. b. 1 Chro 4 15 Elah 26. b. 1 King 16. 8 Elah 30. d. 1 Chron. 9 8 Elah 30. d. 1 King 4. 18 Elah 32. b. 2 King 17. 1 Elam 3. a Gen. 10 22 Elam 15. b. 1 Chro. 26. 3 Elam 29 d. 1 Chron 8. 24 Elasa 28. b. 1 Chro. 8. 37 Eldaah 7. c. Gen. 25. 4 Elead 32. d. 1 Chron 7. 21 Eleasah 18. b. 1 Chr. 2. 39 Eleazar 13. c. 1 Chr. 23. 21 Eleazar 14. a and 16 a. Exo. 6. 23 Eleazar 16. b. Eleazar 16. c. Eleazar 16. d. Eleazar 20. b. 1 Sam. 7. 1 Eleazar 34. b. Mat. 1. 15 A King by right to Iudahs kingdom so all of Abiuds house from Zorobabell to Ioseph the husband of Mary Eluzai 30. a. 1 Chro. 12 5 Elhanan 20. b. 2 Sam. 21 19. and 23 24 Elhanan 20. b. 1 Ch. 11. 26 Eli 14. a. 16. b. 1 Sa. 1. 9 Eli 16. a. ELI 34 d Luke 3. 23 Eliab 11. a Num. 26. 8 Eliab 12. a. Eliab 15. c. 1 Chro. 6. 27. or Elihu 1 Sam. 1. 1. or Eliel 1 Chr. 6. 38 Eliab 22. a. 1 Chr. 2. 13. or Elihu 1 Chr. 27. 18 Eliab 24. c. 1 Chr. 12. 9 Eliab 26. c. Num. 1. 9 ELIACHIâ—… 33. c. Lu. 3. 30 Eliacim 34. a. Mat. 1. 13 A King by right Eliada 22. d. 1 Chro. 3. 8 or Beeliada 1. Chr. 14. 7. Eliada 3. d. 1 King 11. 23 Eliada 29. c. 2 Chr. 17. 17 Eliah 29. d. 1 Chr. 8. 27 Eliakim 33 b. or Iohoiakim 2 King 23. 34. or Ioakim 1 Chron. 3. 15 Eliam 19. b. 2 Sam. 23. 34 Eliasaph 13 a. Num. 3. 24 Eliasaph â—…3 b. Num 1. 14 Eliashib 14. b. and 16. a Ne. 12. 10. Eliashib 16. d. 1 Chr. 24. 12 Eliashib 34. b. 1 Chr. 3. 24 Eliatha 15. d. 1 Chr. 25. 4 Elidad 30 d. Num. 34. 21 Eliel 15. a. 1 Chro. 15. 9 Eliel see Eliab 15. c. Eliel 24. b. 1 Chro. 12. 11 Eliel 29. b. 1 Chro. 8. 22 Eliel 29. d. 1 Chr. 8. 20 Eliel 31. d. 1 Chron. 5. 24 Elienai 29. b. 1 Chr. 8. 20 Eliezer 3. c. Gen. 15. 2 Eliezer 11. d. 1 Chr. 27. 16 Eliezer 14. c. Exo. 18. 4 Eliezer 17. b. 2 Chro. 20. 37 Eliezer 27. b. 1 Chron. 7. 8 ELIEZER 33. d. Luk. 3. 29 Elihu 6. b. Iob 32. 2 Elihu 12. a. Elihu see Eliab 22. a Elihu 31. d. 1 Chro. 12. 20 Elijah 24. b. 1 King 17. 1 Elimelech 22. a Rut. 1. 2 Elioena 12. c. 1 Chr. 4. 36 Elioenai 15. b. 1 Chr. 26. 3 Elioenai 27. b. 1 Chron. 7. 8 Elioenai 34. b. 1 Chro. 3. 23 Eliphaz 9. a. Gen. 36. 〈◊〉 Eliphaz 9. a. Iob 4. 1 Eliphelet the Maachathite 2 Sam. 23. 34 Eliphelet 22. d. 1 Chro. 36 Eliphelet 28. b. 1 Chr. 8 39 Elishah 2. c. Gen. 10. 4 Elishah 32. b. 1 Kin. 19. 16 Elishama 18. d. 1 Chr. 2. 41 Elishama 22 b. 1 Chro. 3. 6 or Elishua 2 Sam. 5. 15 Elishama 22. d. 1 Chro 3. 8 Elishama 32. b. Nu. 1. 10 Elishebah 22. c. andâ—…4 â—…4 a. Exo. 6. 23 Elisua see Elishama 22. b. Eliud 34. a. Mat. 1. 14. A King by right Elizabete 16. d. Luk. 1. 5 Elizaphan 15. c Num. 3. 30 Elizaphan 26. e. Nu. 34. 25 Elizur 11. b. Num. 1. 5 Elkana 15. a. Ex. 6. 24 Elkana 15. c. 1 Chr. 6. 25 Elkana 15. c. or Mahath 1 Chro. 6. 26 35 Elkana 15. d. 1 Chr. 6. 26 Elkana 15. d. 1 Sam. 1. 1 Elkana 30. c. 1 Chro. 12. 6 ELMODAM 33. d. Luk. 〈◊〉 28 Elon 5. c. Gen. 26. 34 Elon 26. c. Gen. 46. 14 Elon 26. d. Iud. 12. 11 Elpaal 27. d. 1 Chro. 8. 11 Elpaal 29 b. 1 Chron 8. 18 Elzabad 24 d. 〈◊〉 Chr. 12. 12 Emorite or Amorite 5 c. Gen. 10. 16 Enan 23 c. Num. 1. 15 Enoch 1 a. Gen. 4. 17 ENOCH 1 d. Gen. 5. 18 ENOS 1 c. Gen. 4. 26 Ephah 7 a. Gen. 25. 4 Ephah 19 c. 〈◊〉 Chron. 2. 46 Ephah 19 d. 〈◊〉 Chron. 2. 47 Ephai 20 d. Ier. 40. 8 Epher 7 a. Gen. 25. 4 Epher 21 d. 1 Chron. 4. 17 Epher 31 b. 1 Chron. 5. 24 Ephlal 18 b. 1 Chron. 2. 37 Ephod 31 c. Numb 34. 23 Ephraim 10 c. and 32 a. Gen. 41. 52 Ephrath 19 a. 1 Chro. 2. 19 Ephron 5 c. Gen. 23. a Er 17 a. Gen. â—…8 3 Er 17 a. 1 Chron. 4. 21 ER 33 d. Luke 3. 28
Genealogy but those whom the Scriptures do reprehend to shew that he came to saue sinners being himselfe borne of sinners saith Aug. Marlorat vpon Mat. 1. 6. n Iosh. 2. 11. o Ruth 1. 16. p Pro. 31. q Ier. 23. 5 r Hos. 14. 7 s Can. 3. 6 t Cant. 2. 3 u Esa. 11. 1 Christ cam◅ not of Salo mon but of Nathan * Esay 8. 14. x 1. Pet. 2. 8. y 2. Cor. 3. 14. * Tal. in Treat Sāhedrim ca. Helec Alcaron * Rab. Asser vpon Sanedrim Arti. 12. cited by Ma. Bro. In a Table by some prefixed before the new Testament A dangerous annotation z Prou. 4. 3. a 1 Kin. 1. 29. Lyra commended b 1. Chro. 3. 17. Lyra excused Bale Centur 5. fol. 391. Africanus and Eusebius their opinions * In a Table once printed with the great Bible Ioseph can be no proposed mark for Christs humanity seeing hee tooke not flesh of him c Deu 25. 5 6. d Num. 27 Iptahs daughter not burned in sacrifice but made a Vestall e Iudg. 11. f Dauid Kimchi in Thanah No law for brethren only by the mother to inherit Baba Batra f 1. Chron. 2. 22. * Euseb. Eccles. hist. lib. 1. ca. 8. Herod burned the Jewes records * The testimonie of the Rabbins touching Maries parentage How Ioseph the sonne of Iacob is made the sonne of Eli. g Exo. 3. 1. h 1. Sam. 24. 17. How Iesus is made the sonne of Ioseph * Suidas vpon the word Iesus Christ tooke no flesh from Leui. * Ranul Cestrensis in Policron lib 3 cap. 44. Suidas faulty in his opinion i Luk. 4. 16 k Luk. 19 47. l Luk. 5. 34. 36. Why the law of marrying into their owne tribes was ordained m Numb 36. 8. n Exod. 6. 23. o 1. Chron. 2. 21. p 1. Sam. 18. 27. q 2. Chron. 2 ◅4 r 1. King 7. 14. s 2. Chron. 22. 11. t Iudg. 21. 1. Elizabet was from Iud◅ and not Mary from Leui. 2. Chron. 3. 1. Heb. 7. 13. u Matth. 11. 19. Rambam a conuerted Iew vnto Christianitie * The Customes of the Jewes recorded in their Canons x Acts 15. 21. y Luke 4. 16. Christ according to the Canons read in the Synagogue as any Israelite might reade z Acts 13. 15. z Ranulphus C◅strensis in Polychro lib. 3. c. 44. a Iohn 14. 30. b 2. Sa. 6. 6 c 2. Chro. 26. 19. d Ioseph Antiquit. lib. 13. 14. 15. * Ioseph bel Iud. lib. 1. ca. 15 * Ioseph Antiquit. lib. 18. cap. 2. d Act. 23. 8 e 1. Iohn f Heb. 7. g Heb. 7. 14. h Esay 61. 1 i Ps 45. 6. k Apo. 1. 6 c 1. Chro. 22. 8. Dauid forbidden to build Gods Temple d 2. Sam. 7. 14. Christ the spir◅tuall Temple He had 700. wiues and 300. concubines e 1. King 11. 3. f 1. King 11. 14. g 1. King 11. 23. h 1. King 12. 16. i 2. Sam. 7. 15. Salomon saued notwithstanding his great sins Salomons posteritie extremely wicked k 1. Kings 12. 30. Salomons kingdome rent by his seruant l 1. Kings 12. 27. All the Kings of Israel infected with Ieroboams sins August in ciui Dei l. 17. cap. 23 m Hosea 8. 3 The second rent of Samons kingdome a 2. Chro. 21. 6. b 2. King 9. 8. c 1. King 21. 21. d 1. King 15. 29. e 1. King 14. 10. f 2. King 22. 34. g 2 King 9. 33. h 2. King 1. 2. i 2 King 10. 11. k 2. Chro. 22. 9. 2. Chron. 24. 25. 2. Chron. 25. 27. l 2. Kin. 16. m Esay 39. 6. n Ier. 15. 4 o 2. Chro. 33. 23. p 2. King 22. 26. r 2. Kings 23. 34. s 2. King 24. 1. x Ioel 1. 6. a Ier. 5. 16 b Ezek. 17 3. c Dan. 7. 4 Ier. 22. 25. * Thrice is the earth named to warne attention that Ieconiah should die childlesse g Ezech. 21. 25. Thrice is proclaimed the ouerturning of Salomons Crowne reuersing it to another family h Ier. 22. 24. i Hagg. 2. 23. Nothing plainer then the speeches of the ending of Salomons posteritie k Zach. 4. 7 l Ier. 23. 5. m 1. King 19. 11. Iudahs Kings from Salomon had no promise that Christ should come of them much lesse Israels wicked Kings as Achab and his wife I◅zabel that spirituall fornicatrix The Rabbins se◅ke starting holes to auoide the text n Leui◅ 20. 20. * In Gen. 15. 2. Leuit. ◅0 20. Leuit. 20. 21. Ier. 22. 30. o Ge. 15. 2 Abrahams complaint was the want of issue of his body ◅d not for want of an heire to succeed him p Ier. 21. 9. * Rabbi Iochanan cited by M. Broghton in manuscript * Ex ◅od ◅th q Esay 9. 21. Rabbin against Rabbin r Ier. 24. 8. s Deut. 3. 26. t Ezek. 14. 20. God altereth not his oath u Ezek. 37. 25. For Augustine Marlorat saith that Assir Salathiel Melchiram Ph◅daia Senneser ◅echinas Ho◅amia and Nadabia were the sonnes of Ieconiah in Mat. 1. 12. The word begeting in S. Matthew vrged somewhat too naturally x Ier. 37. 1. y Zach. 12. 11. The purpose where unto Saint Matthew driueth ◅ust be considered Iose◅ Antiq lib 2. cap. 5. Deut. 3. 14 z 2. Kings 20. 34. S. Matthew ascendeth no higher then Abraham who first had promise of the kingdome But S. Luke vp to Adam vnto whom the promise of Christ was made Hab. 2. 2. Write this man CONIAM childlesse Jere. 22.30 In these two only the Euangelists agree In these two only the Euangelists agree Christ his right to Salomons Crowne is diuersly inserted a Mat. 1. No d◅sgreement betwixt our Euange◅sts a 1. Cor. 14. 32. b 2. Pet. 1. 20. c 1. Chron. 3. 17. d Mat. 1. 12 e Ier. 52. 31 f Numb 27 8. The next of kin must inherit by the Law Pedaiah omitted in most texts * Lyra vpon Mat. c. 1 * Du Plessie in veri Christ. Relig cap. 29. citing his sayings from Phylo g 1. Chro. 3. 19. The Catalogues by which Matthew and Luke wrote saued from Herods flames of destruction A sinne in Christians to doubt of that which the enemies Iewes haue granted * Aug. Mar orat vpon Mat. cap. 1. * Du Plessie in true Relig. c. 29. h Gen. 17. 8. i Gen. 15. 5 k Gen. 13. 16. l Rom 9. 7 m Gen. 49. 10. n Mat. 21. 13. o Iere. 7. 14. p Iohn 18. 36. q Daniel 7 r Esa 6. 13. * Of Syria and Egypt f Esay 30. 33. * Armachanus saith that Christ did worke with his hands vnder Ioseph his father in law in lib. Defensorium Curatorum The purposes and drifts of the two Euangelists q Gal. 4. 4. How Christ was reuealed vnto the Prophets r Gen. 3. s Gē 15. 4. t Gē 26. 4 u Num. 24 x Gē 49. 9 y Psa. 45. 2 z Heb. 7. a Deu. 18. 15. b Iob 19. 25. c Ioshua 5 d Iudg. 6. 14. e 1. Sam. 3. 21. f 2. Pet. 1.
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