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
the fulnesse of time was borne of the Virgin Mary in Beth-lechem which signifieth the house of bread And that hee was the bread of life that came downe from Heauen himselfe declareth and was broken for our sinnes the whole Scriptures sheweth Lord therefore giue vs beliefe that wee may eate with him in his kingdome of glory Againe in the line of Iudah and Catalogue of the Fathers of Christ ariseth a waighty consideration and no greater then is needfull of a considerate resolution namely that in the new Testament by Saint Luke is added a man more then the old or Moses hath For in the Greeke and third of his Gospel a Cainan is set betwixt Arphaxad and Sala contrary to the originall Hebrew by Moses who nameth Sala to be the immediate sonne of Arphaxad without all mention of any such man And albeit Iansenius and Genebrard doe account this disagreement but a small slip in History and Mercerus but a matter of Genealogies not much to be stood vpon yet shall we see an vnsufferable absurdity follow had Moses omitted any generation in his Catalogue for so both the successions of the Fathers of Christs humanity had beene vncertaine and the chaine of Chronologie broken asunder the Worlds computation of those times being onely calculated by the ages of those Fathers But that Moses is free from any omission we must confesse for who can supply if he doe omit And that the Euangelist writ by the same spirit we must acknowledge for that both Testaments were breathed from one and the same God The resolution then of this question resteth vpon the certainty of the Septuagint now extant whether it be the same that the seauenty two Doctors of the Iewes translated into Greeke or no. That it is not the same the testimony of Iosephus who wrote after most of the new Testament was writ doth strongly enduce for approuing the truth of that their translation saith that it was most agreeable to the originall Text of Moses for saith he It being finished and openly read in the audience of the learned Priests and Elders of the Iewes was found to be so exact in all points as they desired it might bee enacted that the said Translation should neuer bee altered nor in one iot changed but continue inuioalable for euer But the saide Iosephus himselfe in his rehersal of the Fathers from Arphaxad vnto Abraham doth name no such Cainan in the saide Catalogue whereby it appeareth that the first and true Septuagint which he followed had no such man And the Chalde paraphrast of all comments the most antientest gathered by Ionathan of the Apostles times vpō that Text of Moses nameth no other son to Arphaxad then Sala nor no other father to Sala then Arphaxad without all mention of any such Cainan which hee would neuer haue done had the first Septuagint inserted that man Nay that Translation it selfe in the first Booke of Chronicles where euery particular Father is rehersed from Adam to Iacobs Tribes and in all agreeing with Moses of this last Cainan no mention at all is made And yet there want not some that will haue Moses to omit this Cainan only to make the number of the later Patriarkes from Sem vnto Abraham to be equall to the ten Fathers before the floud Nauclerus and Lucidus to carry an euen hand betwixt both Testaments will not haue two seuerall but onely one man to be meant affirming that the said Cainan bare the names both of Cainan Sala vnto whom the Tables formerly annexed to our largest Bibles seeme to leaue Others with the like reuerence to both thinke that Cainan and Sala were brethren and that Cainan the elder died issulesse and therefore is by Moses left out and Sala the younger in whose loynes Christ as then lay is recorded as in like case Pedaiah a Father of Christ is by Saint Luke omitted Lyra is of opinion that Cainan was a legall or an adoptiue Father vnto Sala but that Arphaxad was his naturall begetter for which cause hee saith the Septuagint did record them both And Engubinus the Romanist goeth further and chargeth both the Septuagint with error in inserting of Cainan and Saint Luke with remisnesse in giuing way to the time lest in departing from their Translation in great esteeme with the Gentiles the credit of his Gospel would be hindered And learned Iunius though not approuing the error somewhat inclineth that way in saying it was a faultlesse confession in respect of the time and not a slip or fault of memory as some would haue it Vnto all these allegations sufficient answers might be made but not any so fully as Saint Augustine Beroaldus and Beza haue made Saint Augustine in saying that the error was committed in transcribing the copy from Ptolomies Library Beroaldus that some Iewish impostor put Cainan into the Text of the Septuagint to depraue the new Testament of truth in varying from Moses And Beza saith that Cainan was put into the Text of Saint Lukes Gospell by the ignorance of some that tooke vpon them to correct it according to the Septuagint for among many Greeke Copies hee found an antient manuscript of his Gospell that had not the man Cainan inserted vpon which authority he also leaueth him out in the new Testament published by himselfe Yet doe I wish that a tender regard and a reuerend respect be had of those sacred Texts lest in our too curious searching we sinne in entring into the hid things that appertaine vnto God but rather in beholding the glorious order of that book laid in the Chest where Cherubins attend we couer our feete and faces the imperfections of our apprehensions and iudgements as did Isaiahs Seraphins and with the wings of the body with reuerence feare flie betwixt the Texts of both Testaments euer crying as they did Holy holy holy is the Lord of Hosts the whole Earth is full of his glory Another hard knot vpon the sacred Genealogies is cast betwixt the speech of Moses in the Hebrew and Saint Stephen in the Greeke touching the number of soules that descended into Egypt for whereas Moses in the old Testament writeth that seauenty soules with Iacobs went into Egypt and expresly nameth euery particular person proceeded from his four wiues Saint Luke in the new doth thereunto adde fiue more saying that Ioseph caused his Father to bee brought into Egypt and all his kindred euen threescore and fifteene soules This addition as the former resteth onely vpon the credit of the Septuagint Translation and therefore let vs here further examine their truthes and certainties without preiudice I hope either of persons or cause Their time was in the dayes of Ptolomy the second sirnamed Philadelphus King of Egypt who to grace his famous Library in Alexandria sent to the Iewes for sufficient men to translate their Lawes into the Greeke tongue whereupon seuenty two persons which were sixe
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
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
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
greater glory then the clowd did that of Salomons When in this Temple hee taught that his Body was the true Temple indeed and that the Father and he were all one vrging the search of Scriptures that testified so much of him their credit vnto Moses that wrote concerning him and the witnesse of that burning Candle the Baptist who pointed preached him to be the Lambe of God that taketh away the sinnes of the world Hee then was the Branch that should build the Lords Temple the Crowne of glory and royall Diadem in the hand of his God More worthy of glory then Moses more excellent then Dauid and greater then Ionas or Salomon And that this his comming was the acceptable time and yeere of the Lord whereunto Salomon in his Song had the relation when hee alludeth vnto the time of the true Turtles sacrifice in his heauenly hymne wherein most sweetely hee singeth thus When the winter was past and the raine gone away the flowers appeared and the singing of birds was come then the voyce of this Turtle was heard in the land For when the frozen dregs of sinne lay both in the inward heart and outward action then hee that offered a Bullock was as if he had slaine a man and hee that sacrificed a sheepe as if he had cut off a dogges neck then were the oblations as the offerings of Swines bloud and the remembrance of incense as the blessing of an Idoll So that when sacrifice and offerings were not desired burnt offering and sinne offrings not required then said he Lo I come for in the rolle of the booke it is written of me I desired to do thy will O my God And as touching the abrogation of the old thus saith Ieremy They shall say no more the Arke of the Couenant of the Lord neither shall it come in minde neither shall they visit it neither shall it be magnified But I will plant saith the Lord by that Prophet my Law within them and in their hearts I will write it I will be their God and they shall be my people And by Ioel hee crieth In those dayes I will poure out my spirit vpon all flesh your sonnes and your daughters shall prophecy your old men shall dreame dreames your yong men shall see visions and vpon your seruants and handmaides I will poure out my Spirit They shall allknow the Lord from the least of them to the greatest of them and the Cities in Egypt shall speake the pure language of Canaan And of this knowledge it seemeth the woman of Samaria spake when to our Sauiour shee said I know well that Messiah shall come which is called Christ when he is come hee will tell vs all things These and infinit more speeches concerning Christs comming his Gospell and grace are so frequent in the Prophets as both Esay and Ieremy doe vrge the obseruation by the examples of the vnreasonable Creatures the Beasts Birds for the Oxe saith Esay knoweth his owner and the Asse his masters crib but Israel doth not know my people doth not consider Yea the Storke in the heauen saith Ieremy knowethher appointed times the Turtle the Crane and the Swallow abserue the times of their comming but my people know not the iudgement of the Lord. And the complaint in Hosea is My people perish for lacke of knowledge But for the close of all let vs vrge the same precept to these stamering Iewes that themselues vrge vnto their Disciples namely To giue eare to the Prophets so farre as they speake and where they cease to bow downe their â—…ares to the sayings of Wisemen whereof themselues tel vs of a ceâ—…ten succession which should not faile till the comming of the Messiah And from Hillel their holy Rabbâ—…n bring a continuation of Disciples vnto Simeon surnamed the Righteous in whom they say the spirit of the great Synagogue did vtterly cease Consider then well O yee lisping Iewes what yee haue said and read what our Luke writes concerning this Simeon There was a man saith he in Ierusalem whose name was Simeon this â—…an was iust and feared God and â—…ted for the consolation of Israell and the holy Ghost was vpon him 26. And 〈◊〉 was giuen him by the holy Ghost that he should not see death before he had seene the Lord Christ. 27. And he came by the motion of the spirit into the Temple and when the Parents brought in the childe Iesus to do for him after the custome of the Law 28. then 〈◊〉 tooke him in his armes and praised God and said 29. Lord â—…ow lettest thou thy seruant depart inpâ—… according to thy Word 20. For mine eyes haue seeâ—… thy saluation 21. which thou hast prepared before the face of all people 32. A Light to be 〈◊〉 to the Gentiles and the glory of thy people Israell Which was likewise witnessed by a Prophetesse of your owne euen Anna the daughter of Phanuel of the 〈◊〉 of Aâ—…r a widow of great yeeres who went not out of the Temple but serued God with fasting and prayâ—…rs 〈◊〉 and day Shee comming vpon them confessed likewise the Lord and spake of him to all that looked for the redemption of Ierusalem Doth not then our Euangelist confirme that which your Doctors haue told and Siâ—…on himselfe witnesse what they haue said namely that his eyes theÌ„ saw the Messiah the glorie of Israel the light of the Gentiles And Zachary your Priest of the course of Aâ—…ia when his tongue was loosed speake of the borne of saluation that should shortly be raised in the house of Dauid and that the babe his sonne then new borne should be his messenger to goe before him to prepare his waies Of which messenger heare Iosephus your owne Historian how with our Euangelist he agreeth Iohn surnamed the Baptist saith hee replenished with all vertue exhorted the Iewes to adict themselues to execute Iustice towards men and pitie towards God and to bee Baptised and to renounce since Vnto whom so many resorted that Herod fearing a reuolt for it seemed they would subscribe in all things to his aduice caused him to be put to death in the Castle Macheron for which deed saith he the Iewes were of opinion that in reuenge of this so grieuous a sinne Herods Army against whom God was displeased had been subiected to their vtter ruine and ouerthrow I wil not vrge the sayings of Esdras in naming my sonne Iesus and my sonne Christ foure hundred yeers before Christs death because the Booke is not Canonicall neither the testimonies of the Sybils whereof Erithraea more ancieÌ„t then Romulus composed verses whose first letters being onely taken make this sentence IESVS CHRIST SON OF GOD THE SAVIOVR These I say I will not vrge because they are Gentiles but this I note that in all her verses shee hath not one word
Priest without Statue without Ephod and without Teraphim as Israel aforetime was threatned and you too long a time haue now felt For as many yeeres haue beene spent in your vaine expectations if fortie more were expired as the first age saw from the first Creation to the floud and yet are you as frustrate of your hoped Messiah as when you first refused Christ for your King The Lord for his Annointed sake withdraw the vayle from before your hearts that with vs you may see the veylerent and the way open into the holy of holies and the same made onely by his entrance who is the Great High Priest of our calling Figured by him that bare the names of your remembrance vpon his breast in the engrauen stones of his brestplat but hath himself written both yours and ours with the bloud of his own hart when from the Crosse mount Caluary his veynes streamed Saluation with greater increase into the world then did those waters of life that issued from Ierusalems Temple For whose comming to make all perfect let vs with patience attend and expect his appearance in the clowds and in maiesty when both Iew and Gentile with visible eyes shall see him as hee is the Image of the inuisible God the bright nesse of his glory the engrauen forme of his person Before whose Throne in his holy Ierusalem the Iehouah Shammah the Sealed of Israel and the Saued of Nations with Crownes Harps Psalmes shal sing Hosannah to him the Lamb that hath washed vs in his blood and liueth for euermore Vnto whom with God the Father and God the holy Ghost three in persons but of one substance and vndiuidable Deitie be ascribed all glory power maiesty and might for euer and euer Amen O thou whom my Soule loueth come Come Lord IESVS FINIS A ALPHABETICAL TABLE FOR THE READY FINDING OF any name contained in the Genealogies prefixed before the Bibles of the New Translation Seruing for foure seuerall Editions DEVT. 37. 7. Aske thy father and he will shew thee thy elders and they will tell thee IOB 8. 8. For inquire I pray thee of the former age and prepare thy selfe to the search of their fathers By I. S. LONDON Printed by I. B. 1620. To the Christian Reader TO forward thy study and knowledge in the holy Genealogies of the sacred Scriptures I haue Christian Reader in this following Table directed thee to the ready finding of any person or name contained in the draughts of those that are printed with the new Bible of the last Translation which doe serue alike for foure seuerall volumes with one and the same directions And whereas in some of them the Scriptures cotations could not be inserted in this they are all supplied both for Chapter and verse Wherein obserue that the most noted among them of any Nation Kindred and Tribe vpon whom the chiefest stories in Scriptures depend are noted by a differing letter and by the like letters in the Margent set against them are knowne of what degrees or estate they were Our Lords line is noted by the letter L All Kings in generall by this letter K All Queenes by Q Kings of Iudah are noted by KI Kings of Israel by Dukes in generall by D Iudges by I Prophers by P High Sacrificers by S Dauids Worthies by W And lastly for the ready finding of all obserue this easie direction by the page following first imagine euery page of the Scriptures Genealogies to be so diuided and the letters A. B. C. and D. so placed as thou seest vntowhich the like letters direct the name and may easily be found in the same Section As for example Aaron page 14. sect a. Dauid page 22. sect b. Abraham page 6. sect c. Marie page 34. sect d. and so of all the rest The Lord forward thy desire and guide thee in thy search to make thy darknesse light in Christ. An Alphabeticall Table for the ready finding of any name mentioned in the Genealogies printed with the Bibles with the cotations of the Scriptures thereunto belonging A Aron 14 a. and 16 a. and 22 a. Exod. 6. 20 23. Abdi 13 d. 1 Chr. 6. 44 Abdiel 24 a. 1 Chron. 5. 15 Abdon 28 a. 1 Chron. 9. 36 Abdon 29 b. 1 Chron. 8. 23 Abdon 32 d. Iudg. 12. 13 Abel 1 a. Gen. 4 2 Abelmeholah 32 b. Abi see Abiiah 33 b. Abiah see Abiiah 16 d. Abiah 15 d. 2 Sam. 8. 2 Abiah 18 c. 1 Chron. 2. 24. Abiah 27 d. 1 Chron. 7. 8 Abiasaph 15 a. Exod. 6. 24 Abiathar 14 b. 1 Sam. 22 6 16 b. 1 King 2. 26 Abida 7 c Gen. 25. 4 Abidan 30 b. Num. 1. 11 Abiel 28. a. 〈◊〉 Sam 9. 1 or Ner Chron. 8. 33 Abiezer 16 a. Abiezer 30 c. 2 Sam. 23. 2â—… Abiezer 31 b. 1 Chro. 7. 18 Abiezer see Ieezer 31 b. Abigail 22 b. 2 Sam. 3. 3 Abigail 22 c. 1 Chron. 2. 17 Abihail 13 d. Numb 3. 35 Abihail 18 b. 1 Chron. 2. 29 Abihail 22 b. 33 a. 2 Chron. 11. 18 Abihail 24 b. 1 Chro. 5. 14 Abihail 28 b. Est. 2. 15 Abihu 14 c. Exod 6. 23 Abihud 27 d. 1 Chron. 8. 3 Abijah 16 d. 1 Chro 24. 10 or Abia Luke 1. 5 Abiiah 32 b. 1 King 14. 1 Abijah 33 a. 2 Chron. 13. 1 or Abijam 1 King 14. 31 Abijah 33 b. 2 Chro 29 1 Abimail 3 d. Gen. 10. 28 Abimelech 4 c. Gen. 20. 2 Abimelech see Achish 4 d. Abimelech 31 c. Iudg. 8. 31 Abinadab 20 b 1 Sam. 7. 1 Abinadab 22 a. 1 Chron. 2. 13 Abinadab see Ishui 28 a. Abinoam 23 d Iudg. 4. 6 Abiram 11 c. Numb 26. 9 Abiram 30 c. 1 Kin. 16. 34 Abishag 26 a. 1 King 1. 3 Abishai 22 d. 2 Sam. 2. 18 Abishua 14 a. 16 a. 1. Chron. 6. 4 Abishua 27 d. 1 Chron. 8. 4 Abishur 18 b. 1 Chro. 2. 28 Abital 22 b. 2 Sam 3. 4 Abiud 34 a. Mat. 1. 13 Abner 28 c. 1 Sam. 14. 50 ABRAHAM 3 b. 6 c. 7 a Absalom 22 d. 1 Chron. 3. 2 Absalom 29 a. 2 Chr. 11. 20 or Vriel 2 Chron. 13. 2 Achan 7 d. Iosh. 7. 1. or Achar 1 Chron. 2. 7. or Achor Iudg. 7. 24 Achbor 9 c. Gen 36. 38 Achim 34 a. Matth. 1. 14 Achish 4 d. 1 Sam. 27. 2. or Abimelech in the title of Psalm 34 Achsah 19 d. 1 Chron. 2. 49 Achsah 21 b. 21 b. Iudg. 1. 12. Josh. 15. 17 Adah 1 b. Gen. 4. 19 Adah 9 c. Gen. 36. 2. or Bashemath Gen. 26. 34 Adaiah see Iddo 13 a. Adaiah 17 d. Nehem. 11. 5 Adaiah 29 d. 1 Chron. 8. 21 Adaliah 9 b. Est. 9. 8 ADAM 1 a. Gen 2. 19 Adbeel 6 b. Gen. 25. 13 Addar 27 b. 1 Chron. 8. 3 or Ard Numb 26. 40 ADDI 33 d. Luke 3. 28
thus being seuerally seperated that Christ from Iudah might bee certainely knowne his immediat parents are accordingly recorded from Dauid and Bethlehem the one of them in expresse words by the Euangelist and the other so acknowledged by the Iewes themselues and lastly the Apostle so confirmes it when hee saith that hee of whom these things are spoken appertained to another tribe whereof no man serued at the Altar Neither did the Pharisees who daily waited occasions against Christ euer cauill at his kindred or tribâ—… otherwise then calling him the sonne of a Carpenter a Seducer and a friend to publicans and sinners But to satisfie Suidas and such as think that by his grand-mothers line he might supply the office of a Leuite in the Temple let vs heare what Rambam writeth concerning their Customes who recordeth the Canons that the Iewes obserued in their Synagogues thus 1. Onely a Leuite must offer the Sacrifice 2. But any of Israel might expound the law 3. The expounder must be an eminent man and of great estimation 4. He that expounded might not leane vpon any pillar deske or board 5. Neither must any reade vntill the Master of the Sinagogue had commanded him 6. He that was to reade was to open the booke to reade the text and to roule vp the booke againe These obseruances done the people with silence attended the exposition vpon which customes doubtlesse Saint Iames spake when hee said that Moses of old time had in euery city them that preached him being read in the Sinagogue euery Sabbath day And according to that custome Saint Luke recordeth the actions of our Sauiour in these words And he came to Nazareth where he had been brought vp and as his custome was he went into the Sinagogue on the Sabbath day and stood vp for to reade And there was deliuered vnto him the booke of the Prophet Esaias and when he had opened the book he found the place where it was written The Spirit of the Lord is vpon me because hee hath annointed me to preach the Gospell to the poore he hath sent me to heale the broken hearted to preach deliuerance to the captiues and recouering of sight to the blind to set at liberty them that are brused To preach the acceptable yeere of the Lord. And he closed the booke and he gaue it againe to the Minister and sate downe and the â—…yes of all them that were in the Sinagogue were fastned on him And he began to say vnto them This day is this Scripture fulfilled in your eares And all bare him witnesse and wondred at the gracioâ—… words which proceeded out of his mouth And said is not this Iosephs sonne Note here how many things of the Hebrewes traditions our Lord then obserued he stood vp to reade the booke was deliuered to him he opened the booke and found the place hee closed the book and the eyes of all that were in the Sinagogue were fastned on him Thus wee see by many circumstances that our Lord read as any of Israel might as well as Leui. So Paul and Barnabas the one doubtlesse of Beniamin though the other were of Leui both at Antioch and neither of them knowne for Apostolike calling were desired by the Rulers of the Synagogue to speake words of exhortation after the reading of the Law If Suidas then had obserued this text or had knowne this practise in the Iewes Sinagogue he would neuer haue thought that a man by the line of his mother might bee accounted a Leuite or by that right vse the function on of a Priest And whether Hismeria the mother of Elisabet that bare the Baptist and Anna the mother of the blessed Uirgin that bare Christ were Sisters and both of them the daughters of Issachar a Leuite as some affirme is not canonicall and therfore I hold it no Article of faith For Christ that was to fulfill all righteousnesse so came and carried himselfe in his office and actions as in that searching age the Prince of the world could finde nothing amisse in him and the seuere punishments shewed vpon them that assaied to beare both the Scepter and Censer in one hand might haue staied their pennes that make this Prince of Iudah to be a sacrificer from Leui. For see we not the death of Uzzah only for touching the Arke and the leprosie of Vzziah for attempting to burne incense both of them of Iudah and not consecrated to minister before the Lord as they of Aaron were And contrariwise when the Leuites Machabees lastly vsurped the Scepter of Iudah and set his Crowne vpon their owne mitred heads they not onely made way by emulations and slaughters each of others vnto an Idumean Herod to obtaine the Kingdome but also became Saduces themselues in Religion which Sect 〈◊〉 â—…he Resurrectioâ—… of the bâ—…y 〈◊〉 〈◊〉 that the soules of men perished wâ—…h their bodies and that there was neither Angell nor Spirit But that Christ was a Priest wee denie not yea our great high Priest which made a reconciliation for the sinnes of the whole world we acknowledge him yet after another order then Aarons was and of another Tribe then that of Leui euen of the Tribe of Iudah and order of Melchisedeck for it is euident saith the Apostle to the Hebrewes that our Lord sprang out of Iudah concerning which Tribe Moses spake nothing touching the Priesthood In which his office hee continueth a Priest for euer and in whom likewise the gouernement of his peace was prefigured so as in his person alone is accomplished the attributes that Isaiah Dauid giue the one prophecying of his Priesthood and the other of his Kingdome thus Touching his Priest-hood saith Isaiah The Spirit of the Lord is vpon me because hee hath annointed mee to preach good tydings to the meeke he hath sent me to bind vp the broken hearted to proclaime liberty to the Captiues and the opening of the prison to them that are bound And of his Kingdome saith Dauid Thy throne O God is for euer and euer the Scepter of thy Kingdome is a right Scepter thou louest righteousnesse and hatest wickednesse Therefore God thy God hath anointed thee with the oyle of gladnesse aboue thy fellowes Lord seale them both by thy Spirit in our hearts that with thee wee may raigne Kings and Priests as himselfe the true witnesse hath promised CHAP. VIII That Salomons House was rent and all his posterity vtterly extinct long before the comming of Christ in his flesh and that neither from Salomon nor any of his successors the Kings of Iudah Christ Iesus tooke any part of his humanity WHen Dauid was fully established vpon his Throne had brought vp the Arke to the prepared Tabernacle and intended to haue built that more faire and conuenient this message was brought him by the Prophet Nathan from the Lotd Thou shalt not build a house for me to dwell in
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