The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

SECTION III. (Book 3)

S. LUKE CHAP. I. (Book 3)

The Conception and Birth of Iohn the Baptist, and of Christ, foretold by the Angel Gabriel, &c.

Ver. 5. THere was in the days of † 1.1 Herod the King of Judea, a certain Priest named Zacharias, of the course of Abiah, and his wife was of a 1.2 the Daughters of Aaron, and her name was b 1.3 Elizabeth. 6. And they were c 1.4 both righteous before God, walking in all the Commandements and Ordinances of the Lord blameless. 7. And they had no child, because that d 1.5 Elizabeth was barren, and they were both now e 1.6 well striken in years. 8. And it came to pass that while he executed the Priests Office f 1.7 before God in the order of his course.

9. According to the custome of the Priests Office, his lot was to burn Incense, when he went into the Temple of the Lord. 10. And the whole multitude of the people were praying without, at the tine of Incense. 11. And there appeared unto him an ¶ 1.8 Angel of the Lord, standing on the right side of the Altar of Incense. 12. And when Zacharias saw him g 1.9 he was troubled h 1.10 and fear fell upon him. 13. But the Angel said unto him, fear not Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a Son, and thou shalt call his name † 1.11 John. 14. And thou shalt have i 1.12 joy, and gladness; and k 1.13 many shall rejoyce at his birth. 15. For he shall be great in the sight of the Lord, and shall drink neither wine nor (l) strong drink; and he shall be filled with the Holy Ghost, ¶ 1.14 even from his Mothers womb. 16. And many of the Children of Israel, shall he turn to the Lord their God. 17. And he shall go before in the spirit and power of m 1.15 Elias, to turn the hearts of the Fathers to the Children, and the disobedient ¶ 1.16 to the wisdom of the just, to make ready a people, prepared for the Lord. 18. And Zacharias said unto the Angel, whereby shall I know this for n 1.17 I am an old man, and my wife well stricken in years. 19. And the Angel answering, said unto him, I am o 1.18 Gabriel, that stand in the pre∣sence of God: and p 1.19 am sent to speak unto thee, and to shew thee these glad tidings. 20. And q 1.20 behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed; because thou believest not my words, which shall be fulfilled r 1.21 in their season. 21. And the people waited for Zacharias, and marvelled that he tarried so long in the Temple. 22. And when he came out * 1.22 he could not speak unto them; and they perceived that he had seen a Vision in the Temple: for he beckened unto them, and remained speechless. 23. And it came to pass, that as soon as the days of his ministration were accomplished, he departed to his own house. 24. And after those days, his wife Elizabeth conceived, and hid her self ¶ 1.23 five months; saying. 25. Thus hath the Lord dealt with me in the days wherein he looked * 1.24 on me to take away my reproach among men. 26. And IN THE SIXTH MONTH, the Angel Gabriel was sent from God, un∣to a City of s 1.25 Galilee, named Nazareth. 27. To a Virgin espoused to a Man, whose Name was † 1.26 Joseph, of the house of David: and the Virgins Name was * 1.27 Mary. 28. And the Angel came in unto her, and said, Haile, thou that art highly favoured; the Lord is with thee: blessed art thou among women. 29. And when she saw him, she was troubled at his saying, and cast in her mind, what manner of salutation this should be. 30. And the Angel said unto her, Fear not Mary, for thou hast v 1.28 found favour with God. 31. And behold 1 1.29 thou shalt conceive in thy womb, and bring forth a Son and shalt call his name Iesus.

32. He shall be great, and 2 1.30 shall be called the Son of 3 1.31 the most Highest; and the 4 1.32 Lord God shall give unto him the throne of his Father David. 33. And he shall reign over 5 1.33 the house of Iacob for ever; and of his Kingdom 6 1.34 there shall be no end. 34. Then said

Reason and Order.

THE Order of this Section requireth not much confirmation, for it will plead for it self.

After the Divine Nature of Christ is handled, as in the Section preceding, his hu∣mane is to be considered next: and so is it here: And first the manner of his concep∣tion, but the conception of his forerunner John the Baptist, orderly described and de∣clared before.

Harmony and Explanation.

Ver. 5. In the days of Herod.

THE Scepter shall not depart from Judah, or the Lawgiver from between his feet, until Shiloh come, Gen. 49. 10.

The words are to be read discretively, Or rather then And, shewing that when the Scepter ceased, the Law-giver succeeded, and when both were gone, then Messias should appear.

The Scepter continued in the hand of Judah, till the captivity into Babylon, and then it departed, and being once fallen, it was never recovered, till he came to whom it belonged. This Jeremy told expresly even at the very time, when it was in failing, Jer. 22. 30. Write Coniah childless, for no man of his seed shall prosper, sitting upon the Throne of David, and ruling any more in Judah. And so did Ezekiel even just then, when Nebucadnezzar was setting himself to fetch it away, Ezek. 22. 21. &c. Remove the Di∣adem, and take off the Crown, &c. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him.

After their return out of that captivity; the Law-giver, or the high Court of the Seventy Elders, sate at the Helm and ruled the State, till the usurpation of the As∣monean or Maccabean family distempered all. Their Ambition brought in a Crown, and that, Civil wars, and those the Romans, who subdued the Nation, and set Herod King over them. He was the Son of Antipater, of the race of Edom, or of the seed of Esau, a generation that had been an enemy to the Jews continually, but never ruled over them till now, so that now were fulfilled the words of Isaac to his Son Esau. Thou shalt serve thy brother Jacob, but it shall come to pass when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Gen. 27. 40.

Herod was bloody, like the root of which he came, which persecuted his Brother, even in the womb, and among other his cruelties, which were very horrible and very many, he slew the Sanhedrin, or the bench of the LXX Judges. And then was the Law∣giver departed from between Judahs feet, as the Scepter was out his hand long before: And then might the Jews cry out, as it is recorded they did, though upon another occasion. Woe unto us, for the Scepter is departed from Judah, and the Law-giver from between his feet, and yet is not the Son of David come.

§ There was a certain Priest named Zacharias.

Of this name, there had been a famous Priest, and a famous Prophet in old time before. Zacharias the Son of Jehojada, before the captivity, 2 Chron. 24. And Za∣charias the Son of Barachias after, Zach. 1. 1. And consonant it was, that he in whom Priesthood, and Prophecy should be struck dumb, and even at their period, because the great Priest and Prophet was so near at hand, should bear the same name with them, in whom Priesthood and Prophecy had in some manner ceased before.

§ Of † 1.35 the course of Abia.

The Priests were divided by David into four and twenty courses, 1 Chron. 24 Not, but that there had been courses before of them, but because there had not been so many. For reason it self will tell us, that since they were all bound to the Sanctuary, and withall were so very many in number, they could not serve there mixed∣ly and confusedly, but must need have some distinction and order: some of the Jews say they were divided into eight courses by Moses, four of Eleazar, and four Ithamar. But for this they have no ground to shew at all. Others that they were divided into sixteen by him, namely, eight and eight of either family. And of the division it self, there seemeth to be some probability in the Text, but not of the divider. For speaking of Davids distinguishing them, because they were grown more numerous, it saith, 1 Chro. 24. 6.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which importeth thus much, that there was one principal houshold added to every course of Eleazar more than was before, and so they became sixteen, but of Ithamar were only taken those which were used before, which were only eight, and thus did they rise to four and twenty. See R. Solomon & Dav. Kimchi in loc.

These courses thus newly increased by David for number, and thus newly ranked by lot for order, and both for the service of the Temple, when it should be built; it is but little to be doubted, but that they began their round, when the service of the Temple did first begin; which round began on the Sabbath, next after the Feast of Tabernacles, about the two and twentieth day of the month Tisri, 2 Chron. 7. For on the three and twentieth day, Solomon dismissed all the people to their own houses, ver. 10. after he had kept the Feast of Tabernacles seven days before according to the Law, beginning on the fifteenth day of the month, and concluding on the one and twentieth day, Lev. 23. and the next day after, or the two and twentieth day, was a solemn assembly, and that year (as it may be conceived) the Sabbath day. Now in the week of the Feast, so great was the company of the Congregation, and so many the multitude of the Sacrifices, that no single course was able to undergo the service, but then (as also at the other two great Festivals) all the courses served indifferently, (and so had they done at the Temples dedication, 2 Chron. 5. 11.) and on the next Sabbath, the course of Jehojarib or the first began.

They changed every week, comming in on the Sabbath, and on the next going out, 2 Kings 11. 7. 2 Chron. 23. 4. So that by the time of the passover, they were just gon about; and from thence they began their second round again: In the eighth course of which second round; for so was the course of: Abia, 1 Chron. 24. 10. Zacharias heareth the glad tidings of the birth of Christs forerunner; just about the same time of the year, that Sarah did of the fixed time of the birth of Isaac, toward the middle of the Summer, Gen. 18.

But that the Reader may have a full and perfect view of the revolution of these courses: and because he will have frequent occasion in his reading of the Evangelists, to have his eye upon the passing of the year of the Jews; let it not be tedious to in∣terpose a Kalendar, or Almanack of it, here at the very entrance; with an account of the courses of the Priests used every week at the Temple, the Lessons out of the Law and the Prophets, used every Sabbath in the Synagogues; and their Festivals great and lesser, as they lighted in their seasons; that whensoever hereafter in his Progress in this sacred History of the Gospel, he shall have occasion to look after any of these, they may be here ready before his eyes.

The Jews reckoned their year by Lunary months, as is more then apparent; by the words that signified a month amongst them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and by several Stories in the Scripture; and in this their reckoning, saith, * 1.36 Rabbi Solomon, one month was full, and another wanting; that is, one consisting of thirty days, and another only of nine and twen∣ty: This computation made their years to fall eleven days short of the year of the Sun. And this the Holy Ghost seemeth to hint and to hit upon, when in reckoning the time of Noahs being in his Arke, he bringeth him in on the seventeenth day of the second month, Gen. 7. 11. and bringeth him out on the seven and twentieth day of the same month on the next year, Gen. 8. 14. and yet intendeth him there but an exact and compleat year of the Sun, but reckoned only by Lunary months.

Now these eleven days, which the year of the Sun out stretched the year of the Moon, on every third year made up a month of three and thirty days; which the Jews laid after the month Adar, or the last month; and called it Veadar, or Adar, over again.

But not to insist upon any curious inquiry into their embolimism, or intercalation, nor how the twelve Stewards of Solomon, and the four and twenty courses of the Priests, made out their Service, those in the Court, and these in the Temple, on that additio∣nal month of the leap year; which is not a discourse for the present purpose: we will take up the year in its common and ordinary course and circle; and suppose [A] the Dominical, or Sabbath day Letter, and trace the courses of the Priests, and the lessons of the Law and Prophets, according thereunto.

Now these lessons of the Law and Prophets began their round, one Sabbath before the courses of the Priests; the first Parashah, or Section of Genesis, being read at the Feast of Tabernacles: and by the next Feast of Tabernacles, or the next year, all the Law was read over, be the year Leap year, or no: For if it were the ordinary year, the Secti∣ons in the latter and of Deuteronomy, were made fewer and longer; but if the interca∣lary, or Bissextile, then were they broke into more, according to the number of the Sabbaths of that year; that by the Feast of Tabernacles, Deuteronomy might be finished, and Genesis might be begun on again.

Whether these Lessons or Sections of the Law were appointed and set out by Moses, or by Ezra, or by some other; and how the like in the Prophets came to be parallel'd with them; or to be read instead of them; when the persecution of Antiochus forbad the read∣ing of the Law; is not a time and place to dispute here; only if the Reader shall ob∣serve the Harmony between the two portions that were read at one time, he will see that the choice of them was of more then ordinary and common discretion: And sometimes the taking notice of the portions themselves, will help to clear and satisfie some obscuri∣ties, which otherwise it were not possible to clear and satisfie, as some examples will be given in their places.

TISRI or ETHANIM,* 1.37 1 King. 8. 2. 2 Chron. 5. 3.

1	A	Delaiah: The three and twentieth* 1.38 course. Feast of Trumpets.
2	b
3	c	Lessons
4	d	Deut. chap. 26. from ver. 1. to chap. 29. ver. 10.
5	e
6	f	Isa. chap. 60. from ver. 1. to the end of the chapter.
7	g
8	A	Meaziah: the four and twentieth course.
9	b	Lessons Deut. c. 29. v. 10. to c. 31. 1. when there were more weeks in the years, otherwise to the end of the book. Isa. c. 61. 10. to c. 63. 10.
10	c
11	d
12	e	The tenth day of this month was the so∣lemn and mysterious Feast of expiation, Ler. 16. 29.
13	f
14	g
15	A	The Feast of Tabernacles: All the Priests are present and serve. The Law is begun to be read.
16	b
17	c
18	d	Lessons Gen. chap. 1. 1. to c. 6. v. 9. Isa. chap. 42. ver. 5. to ver. 11. of chap. 43.
19	e
20	f
21	g
22	A	Jehoiarib: The first course beginneth.
23	b	Lessons Gen. chap. 6. from v. 9. to ch. 12. v. 1. Isa. 54. 1. to ver. 5. of chap. 55.
24	c
25	d
26	e
27	f
28	g
29	A	Jedaiah: The second course begin∣neth.
30	b	Lessons Gen. chap. 12. v. 1. to c. 18. 1. Isa. 40. from ver. 27. to ver. 17. of chap. 41.

MARHESHUAN.* 1.39

1	c
2	d
3	e
4	f
5	g
6	A	Harim: The the third course begin∣neth.
7	b
8	c	Lessons Gen. chap. 18. 1. to chap. 23. 1. 2 King. 4. from the beginning of the chapter to ver. 38.
9	d
10	e
11	f
12	g
13	A	Seorim: The fourth course beginneth.
14	b	Lessons Gen. chap. 23. 1. to c. 25. 19. 1 King. chap. 1. from ver. 1. to ver. 32.
15	c
16	d
17	e
18	f
19	g
20	A	Malchijah: The fifth course beginneth.
21	b	Lessons Gen. chap. 25. 19. to chap. 28. 10. Ma∣lachi chap. 1. from the beginning to ver. 8. of chap. 2.
22	c
23	d
24	e
25	f
26	g
27	A	Mijamim: The sixth course beginneth.
28	b	Lessons Gen. chap. 28. 10. to ch. 32. 3. Hosea c. 11. from v. 7. to v. 2. of chap. 14.
29	c

CISLEU.* 1.40

1	d	* 1.41
2	e
3	f
4	g
5	A	Hakkoz: The seventh course begins.
6	b	Lessons Gen. chap. 32. from ver. 3. to ch. 37. 1. Obabiah all the chapter, or Hos. chap. 12. from v. 12. to the end of the book.
7	c
8	d
9	e
10	f
11	g
12	A	Abijah or Abia: the eighth course be∣ginneth.
13	b
14	c	Lessons Gen. chap. 37. 1. to chap. 41. 1. Amos chap. 2. from ver. 6. to v. 9. of chap. 3.
15	d
16	e
17	f
18	g
19	A	Jeshuah: The ninth course beginneth.
20	b	Lessons Gen. chap. 41. 1. to chap. 44. 18. 1 King. chap. 3. from v. 15. to the end of the chapter.
21	c
22	d
23	e
24	f	Feast of Dedication eight days, 1 Mac. 4. 59. Joh. 10. 22.
25	g
26	A	Shechaniah: The tenth course begin∣neth.
27	b	Lessons Gen. chap. 44. from v. 18. to v. 27. of chap. 47. Ezek. c. 37. from v. 15. to the end of the chapter.
28	c
29	d
30	e

TEBETH Esth. 2. 16.* 1.42

1	f	* 1.43
2	g
3	A	Eliashib: The eleventh course begin∣neth.
4	b
5	c	Lessons Gen. chap. 47. from ver. 27. to the end of the book. 1 King. chap. 2. from the beginning to ver. 13.
6	d
7	e
8	f
9	g
10	A	Jakim: The twelfth course beginneth.
11	b	Lessons Exod. chap. 1. from beginning to chap. 6. ver. 2. Isa. chap. 27. from ver. 6. to chap. 28. ver. 14. Or Jer. chap. 1. ver. 1. to chap. 2. ver. 4.
12	c
13	d
14	e
15	f
16	g
17	A	Huppah: The thirteenth course begin∣neth.
18	b
19	c	Lessons Exod. chap. 6. 2. to chap. 10. 1. Ezek. chap. 28. 1. from ver. 25. to the end of chap. 29.
20	d
21	e
22	f
23	g
24	A	Jeshebeah: The fourteenth, course be∣ginneth.
25	b
26	c	Lessons Exod. chap. 10. 1. to chap. 13. ver. 17. Jerem. chap. 46. from ver. 13. to the end of the chapter.
27	d
28	e
29	f

SHEBET. Zech. 1. 7.* 1.44

1	g
2	A	Bilgah: The fifteenth course begin∣neth.
3	b
4	c	Lessons
5	d	Exod. chap. 13. from ver. 17. to c. 18. 1.
6	e	Judg. chap. 4. from v. 4. to chap. 6. 1.
7	f
8	g
9	A	Immer: The sixteenth course be∣ginneth.
10	b
11	c	Lessons
12	d	Exod. chap. 18. 1. to chap. 21. 1. Isa. 6. all the chapter.
13	e
14	f
15	g
16	A	Hezir: The seventeenth course begin∣neth.
17	b
18	c	Lessons
19	d	Exod. chap. 21. 1. to chap. 25. 1. Jerem. chap. 34. from v. 8. to the end of the chapter.
20	e
21	f
22	g
23	A	Happitsets: The eighteenth course be∣ginneth.
24	b
25	c	Lessons
26	d	Exod. chap. 25. 1. to chap. 27. 20. 1 King. chap. 5. from ver. 12. to v. 14. of chap. 6.
27	e
28	f
29	g
30	A	Pethahiah: The nineteenth course beginneth. Lessons
		Exod. chap. 27. from ver. 20. to chap. 30. ver. 11.

ADAR. Ezra 6. 15.* 1.45

1	b	Ezekiel chap. 43. from v. 10. to the end of the chapter.
2	c
3	d
4	e
5	f
6	g
7	A	Jehezkel: The twentieth course be∣ginneth.
8	b
9	c	Lessons
10	d	Exod. chap. 30. from ver. 11. to chap. 35. 1. 1 King. 18. 1. to ver. 39.
11	e
12	f
13	g
14	A	Jachin: The one and twentieth course beginneth.
15	b
16	c	Lessons
17	d	Exod. chap. 35. 1. to chap. 38. 21. 1 King. chap. 7. from ver. 13. to ver. 26. The 14 & 15 days of this moneth, were the Feast of Purim. Gamul: The two and twentieth course beginneth.
18	e
19	f
20	g
21	A
22	b
23	c	Lessons
24	d	Exod. chap. 38. from 21. to the end of the book. 1 King. chap. 7. from ver. 50. to ver. 21. of the eighth chap∣ter.
25	e
26	f
27	g
28	A	Delajah: The three and twentieth course beginneth. Lessons
29	b
		Levit. chap. 1. 1. to chap. 6. 1. Isa. chap. 43. 21. to ver. 24. of chap. 44.

ABIB. Exod. 12. or NISAN.* 1.46 Neh. 2. 1.

1	c
2	d
3	e
4	f
5	g
6	A	Maaziah: The four and twentieth course beginneth.
7	b
8	c	Lessons
9	d	Levit. chap. 6. 1. to chap. 9. 1. Jerem. chap. 7. from ver. 21. to the 4. ver. of chap. 8.
10	e
11	f
12	g
13	A	The Preparation.
14	b	The Passover day, Exod. 12. This week there was no distinct course that served, but all the courses indifferently and toge∣gether.
15	c
16	d
17	e	Lessons
18	f	Lev. chap. 9. 1. to chap. 12. 1. 2 Sam. chap. 6 1. to ver. 17. of chap. 7.
19	g
20	A	Jehoiarib: The first course beginneth the round again.
21	b
22	c	Lessons
23	d	Lev. 12. 1. to ch. 14. 1. 2 King. 4. from v. 42. to ver. 20. of chap. 5.
24	e
25	f
26	g
27	A	Jedaiah: The second course.
28	b	Lessons
29	c	Levit. chap. 14. 1. to c. 16. 1. 2 King. chap. 7. from ver. 3. to the end of the Chapter.
30	d

IJAR.* 1.47

1	e
2	f
3	g
4	A	Harim: The the third course.
5	b	Lessons
6	c	Levit. chap. 16. 1. to chap. 19. 1. Ezek. chap. 22. ver. 17.
7	d
8	e
9	f
10	g
11	A	Seorim: The fourth course.
12	b	Lessons
13	c	Levit. chap. 19. 1. to chap. 21. 1. Amos chap. 9. ver. 7. to the end of the book: or Ezek. chap. 20. from ver. 2. to ver. 21.
14	d
15	e
16	f
17	g
18	A	Malchijah: The fifth course.
19	b	Lessons
20	c	Levit. chap. 21. 1. to chap. 25. 1. Ezek. chap. 44. from ver. 15. to the end.
21	d
22	e
23	f
24	g
25	A	Mijamim: The sixth course.
26	b	Lessons
27	c	Levit. chap. 25. 1. to chap. 26. 3. Jer. chap. 32. from ver. 6. to ver. 28.
28	d
29	e

SIVAN. Esth. 8. 9.* 1.48

1	f
2	g
3	A	No single course because of Pentecost week: but all served indifferently.
4	b
5	c	Lessons
6	d	Levit. chap. 26. 3. to the end of the book. Jer. 16. 19. to v. 15. of chap. 17.
7	e
8	f
9	g
10	A	Hakkoz: The seventh course.
11	b	Lessons
12	c	Numb. chap. 1. 1. to chap. 4. v. 21. Hosea chap. 1. from ver. 10. to v. 21. of chap. 2.
13	d
14	e
15	f
16	g
17	A	Abijah or Abia: the eighth course.
18	b	Now it was, that Zacharias had the ti∣dings of the birth of John the Baptist.
19	c
20	d	Lessons
21	e	Num. chap. 4. v. 21. to chap. 8. 1.
22	f	Judg. chap. 13. 2. to the end of the Chapter.
23	g
24	A	Jeshuah: The ninth course.
25	b	Lessons
26	c	Numb. chap. 8. 1. to chap. 13. 1.
27	d	Zechar. chap. 2. 10. to chap. 4. 8.
28	e
29	f
30	g

TAMMUZ.* 1.49

1	A	Shecaniah: The tenth course.
2	b	Lessons
3	c	Numb. chap. 13. 1. to chap. 16. 1.
4	d	Joshua chap. 2. all the Chapter.
5	e
6	f
7	g
8	A	Eliashib: The eleventh course.
9	b	Lessons
10	c	Numb. chap. 16. 1. to chap. 19. 1.
11	d	1 Sam. chap. 11. 14. to chap. 12. v. 23.
12	e
13	f
14	g
15	A	Jakin: The twelfth course.
16	b	Lessons
17	c	Numb. chap. 19. 1. to chap. 22. 2.
18	d	Judg. chap. 11. 1. to ver. 34.
19	e
20	f
21	g
22	A	Huppah: The thirteenth course.
23	b	Lessons
24	c	Numb. chap. 22. 2. to chap. 25. 10.
25	d	Micah chap. 5. from ver. 7. to the 9.
26	e	vers. of chap. 6.
27	f
28	g
29	A	Jeshebeah: The fourteenth course.
		Lessons
		Numb. chap. 25. 10. to chap. 30. 2.
		1 King. chap. 18. from ver. 46. to the end of chap. 19.

AB.* 1.50

1	b
2	c
3	d
4	e
5	f
6	g
7	A	Bilgal: The fifteenth course.
8	b	Lessons
9	c	Num. chap. 30. 2. to chap. 33. 1.
10	d	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fast of the fifth month, Zech. 7. 5. Jer. chap. 1. from the beginning to chap. 2. ver. 4.
11	e
12	f
13	g
14	A	Immer: The sixteenth course.
15	b	Lessons
16	c	Num. chap. 33. 1. to the end of the book. Jer. chap. 2. from ver. 4. to ver. 29.
17	d
18	e
19	f
20	g
21	A	Hezir: The seventeenth course.
22	b	Lessons
23	c	Deut. chap. 1. 1. to chap. 3. ver. 23.
24	d	Isa. chap. 1. 1. to ver. 28.
25	e
26	f
27	g
28	A	Happitsets: The eighteenth course.
29	b	Lessons
30	c	Deut. chap. 3. from ver. 23. to chap. 7. ver. 12. Isa. chap. 40. from ver. 1. to ver. 27.

ELUL.* 1.51

1	d
2	e
3	f
4	g
5	A	Pethahiah: The nineteenth course.
6	b	Lessons
7	c	Deut. chap. 7. ver. 12. to chap. 11. ver. 26. Isa. chap. 49. from ver. 14. to chap. 51. ver. 4.
8	d
9	e
10	f
11	g
12	A	Jebezkel: The twentieth course.
13	b	Lessons
14	c	Deut. chap. 11. 26. to chap. 16. 18. Isa. chap. 54. from ver. 11. to chap. 55. v. 4.
15	d
16	e
17	f
18	g
19	A	Jachin: The one and twentieth course.
20	b
21	c	Lessons
22	d	Deut. chap. 16. 18. to chap. 21. 10. Isa. chap. 51. 12. to chap. 52. 13.
23	e
24	f
25	g
26	A	Gamul: The two and twentieth course.
27	b
28	c	Lessons
29	d	Deut. chap. 21. 10. to chap. 26. 1. Isa. chap. 54. from the beginning to v. 11.

Thus, or not far from this form went the Jewish year and the courses of the Priests in it: And thus the Lections of the Law and Prophets, along with both: and hence may be collected in some reasonable measure, the time of the year when John Baptist was born, which hath been so long not a little mistaken.

Vers. 6. Walking in all the Commandments and Ordinances.

In all the Commandments of the moral Law, and Ordinances of the Ceremonial: and the word * 1.52 blameless, expresseth their behaviour in the Judicial: And thus the Text sheweth us a man, as accomplished for the righteousness according to the Law, as a man could be; and yet that we might see, that a man is not justified by that, but by Faith; the same man is presently after checked and struck dumb, because he did not believe.

§. Ordinances.

Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which the Romanists translate, Justifications: and of the word would make no small advantage.

Whereas, first, the LXX most commonly translate the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by it, as above twenty times, in Psal. 119. and this Hebrew word we know signi∣fieth no such thing as Justifications. Rab. Solomon on Numb. 19. giveth a notation of it unto another sense. Because (saith he) Satan and the people of the World would be questi∣oning with Israel, what is this, or that Commandment, and what reason is there in it? Why? It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a statute or an ordinance decreed by God; and it is not for thee to question it: See also Rab. Menahem on the same place: And to what sense the Chaldee renders it in Psal. 119. and elsewhere.

Secondly, The common Greek useth it most commonly in the sense of our Translation: as might be shewed out of Aristotle Ethic. 5. Dion Cassius Rom. Hist. lib. 58. & 61. and other Authors.

Thirdly, As the LXX render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by this Greek word; so the Arabick doth this Greek word by that again: making them to sound to one and the same sense, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth Ordinances, none can deny.

Fourthly, It will be very hard to produce any Heathen Author, or any place in all the LXX, that use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Justification. In Deut. 24. 13. a place as likely to have found it in as any, if they would have taken it in that sense, they have so far re∣fused it, that they use a word, no kin at all unto it.

Vers. 9. According to the Custom.

This may be taken two ways, either for the custom of burning Incense; or for that, that these courses used, in choosing out of their company to burn it, which was by lot; And this latter is more proper: for it needeth not to tell, that it was the custom of the Priests, to burn Incense; for this was known well enough from the Law, to be an essen∣tial part of their function; but the Text would tell us how Zachary came to do this piece of service; namely, by the customary lot. So that by the custom of the Priesthood, is properly meant the custom of the Priests. The High Priest burnt Incense when he would, the other Priests by lot; and one and the same Priest burnt not Incense twice in all his days, Abarbin in Pentateuch. fol. 241.

§. His lot was to burn Incense.

Sense and reason doth more bind us to understand casting of Lots for this purpose, then the Grammatical construction, or literal strictness of the word; for though it signifie, obtaining a thing by lot, yet not always by lot only, but even by any other means, as Act. 1. 17. Judas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obtained the lot of his ministration. And so Julian in Misopo∣gone. Anacreon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sortitus est ludere, vel deliciari, &c. But undeniable reason telleth, that it must of necessity be understood of obtaining by lot in this place.

For the Priests, in every one of the twenty four courses, were exceeding many. For Josephus relateth, that they were thousands in every course. And this are we sure of from evident Scripture, that at the crowning of Joash, when an insurrection by Athaliah was feared. The Priests of two courses only are reputed as a Guard sufficient for the King, and about the Temple, 2 King. 11. 5, 6, 7. And when Uzziah would have burned Incense, there were eighty Priests ready to with-hold him, 2 Chron. 26. 17. So that among so great a multitude, therein but one man being only permitted to burn incense, it was necessary that he should be chosen from among them by lot, and the lot at this time fell to Zacharias.

§. To burn Incense entring into the Temple of the Lord.

This his entring into the Temple, was not going into the most Holy place; nor was this his burning of Incense, upon the day of expiation, but it was according to the daily Service of the Temple, which required that Incense should be burned, every morning and evening in the Holy place without the vail, Exod. 30. 6, 7, 8. The High Priest indeed once every year offered Incense within the vail, on the day of expiation, Lev. 16. 29, 30. but neither was Zacharias High Priest, nor was this any such service. For, first, Luke when he speaketh of the High Priest, he useth to call him by that title, as Chap. 3. 2. Acts 4. 6. &c. but in all this large Story of Zacharias, he never termeth him other then an ordinary Priest. Secondly, Zachary was of one of the twenty four courses: but the High Priest was of no course at all; and if he had, doubtless he had been of the first: but Zachary was of the eight. Zacharias at this time came to burn Incense by lot: but the High Priest came to do it in the most Holy place, by succession. Fourthly, There was no Altar of Incense in the most Holy place, but there was one where Zacharias ministred. Fifthly, If these courses began their round, either with the beginning of the Service of the Tem∣ple; or with the beginning of the year Ecclesiastical, or with the beginning of the year Civil, or from any of the three Festivals; then was it not possible that the eighth course should light any whit near the Feast of expiation: And where to begin them but from some of these, who can imagine? Sixthly, It was not so very consonant that John the Baptist should be born a High Priest, which bare the fullest resemblance of the Office of our Saviour; but a Priest of an inferior rank, because a servant to the High. The mis∣construction of Zacharies offering of Incense, gave first occasion to the general and long continued mistake of the time of our Saviours Birth.

Vers. 10. And the whole multitude of the people.

There were constantly in the Temple at the hour of prayer, First, The Priests of that course that then served. Secondly, The Levites that served under the Priests. Thirdly, The men of the Station, as the Rabins call them; that is, certain men that were to repre∣sent the whole Congregation, in putting their hands upon the heads of the Sacrifices. Fourthly, Those whom devotion moved to leave their other imployments, for that time, and to be present at the service of God. All these might amount to a great number in∣deed; but the Text in naming the whole multitude of people, seemeth to have some further meaning; as if it would intimate, that this was not upon an ordinary day of the week, but upon the Sabbath day, when the Congregation was full: Not only of the Priests of the seventh course, that went that day out of their service; but also of all the multi∣tude of the City, which were tied that day in a more special manner, to the publick worship.

Upon this day, [if we might conclude it to be a Sabbath] the portions of the Law and the Prophets, which were read in the Synagogues, were excellently agreeable to the thing that was now in hand; namely, the Law of the Nazarites, Numb. 6. and the conception of Sampson, like this of the Baptist, Judg. 13.

§. Were praying without.

When the burnt Offering began in the Temple, the Trumpeters and Singers began to sound and sing, and the whole Congregation to pray and worship: and all this conti∣nued untill the burnt Offering was finished, 2 Chron. 29. 27, 28. Then the Priest took a Censer full of coals from off the Altar, Lev. 16. 12. [for by the custom of that day, may be guessed the custom of the rest in this ordinary circumstance] and went into the Holy place, and burnt it upon the Altar, Exod. 30. 7. In the mean time the people in the outer Court were imployed in prayer, 2 Chron. 29. 29. And on the day of expiation they were in fear while the High Priest was within, till he came out in peace, and then there was great joy among them, because they were accepted. R. Tanchum on Ex. 33.

Ver. 11. [And there appeared an Angel, &c.] As there were two great mysteries to be shewed in the birth of Christ; First, That God should become a man: And secondly, That a Virgin should become a Mother: So the Lord to make way for the belief of these two, when they should be exhibited, did use two Harbingers or preparatives, as if it were of old and of long time before. First, Apparition of Angels in humane shape. Secondly, Womens bearing children, that were old and barren. For it would be the easier believed, that the invisible God might converse visibly among men, in humane flesh, when it was so ordinarily seen, that the invisible Angels did so in humane shapes. And it would not be so very incredible, that a Virgin might bear a child, though she were not

come to it by the course of nature, and though she had not known a man; when it had been so often known that old women had done the same, though they were past child∣bearing by nature, and even past the knowledge of man. And this was the main reason why want of children, is always in Scripture imputed to the defect of the women, that the miracle appearing the more visible in them, it might prepare belief the better for this.

As these two types and fore-runners of those two great mysteries, were exhibited so often in the Old Testament, that they might prepare credit, and entertainment for the other when they should be exhibited in the birth of Christ: so was it most fit that they should be declared in the birth of him that was to be Christs forerunner indeed, and when the mysteries they aimed at were so near to be revealed.

[On the right side of the Altar of Incense.] On the North side of it. On Zacharies right hand, and on the right side of the house; as Ezek. 10. 3. compare Zach. 3. 1. Psal. 109. 6. 31. & 142. 4. The appearing of an Angel in the Sanctuary, with a message from God, was a thing ever hardly seen or heard of before: and it sheweth how Urim and Thummim, the ordinary way of Gods revealing his mind in that place, was now ceased. For God used to reveal his will to the Priest by a soft voice from off the Ark, but now both Ark and Oracle were quite gone, and the loss the lesser, when the true Ark of the Covenant and the Oracle of the will of God our Saviour Christ, was so near at hand. The second Temple wanted five things which were in the first, as the Jews observe upon the want of the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hag. 1. 8. namely, First, The Ark. Se∣condly, Urim and Thummim. Thirdly, The fire from Heaven. Fourthly, The divine pre∣sence, or cloud of glory. And fifthly, The Holy Ghost, or the spirit of Prophesie and power of miracles, Massec. Jom. Yet was the glory of that house to be greater then the glory of the first, because of the presence of Christ in it.

Vers. 13. [Thy prayer is heard, &c.] Not that he was now praying for a child; [for his age made him incredulous of having a child, when the Angel told him of one, and then it is not like he would pray for one] and in this place, and at this time he was a person representative of the whole people, and therefore was not to make a private prayer for himself: but either the prayers which he had before made to that purpose, were now come into remembrance, or rather he was now praying for the delivery of Is∣rael, the remission of their sins, and the coming of Christ, in which they without were joyning with him; and this his prayer, the Angel tells him, is so ready to be answered, that his wife should presently conceive a Son that should preach remission, convert the people, and go before the face of Christ. And now O ye Priests, beseech God that he will be gracious unto you, Mal. 1. 9. And so was Zacharias the Priest at this time doing. And the Angel said unto him, Thy prayer is heard, and thy wife shall bear a Son, and thou shalt call his name John: this Name being interpreted, importeth gracious, as Esa. 30. 18, 19.

Vers. 16. [And many of the Children of Israel shall he turn.] Many of Israel shall return when they shall see signs of redemption. Whereupon it is said, He saw that there was no man, &c. Esa. 59. 16. D. Kimch. in loc.

Vers. 17. [In the power and spirit of Elias.] John the Baptist did so nearly represent Elias, that he beareth his very name, Mal. 4. Matth. 11. 14.

First, They both came when Religion was even perished and decaying. Secondly, They both restored it, in an excellent measure. Thirdly, They were both persecuted for it. Elias by Ahab and Jezabel: John by Herod and Herodias. Fourthly, They both conversed much in the Wilderness. Fifthly, They agreed in austerity of life. Sixthly, In the wearing of a hairy garment, and a leathern girdle, 2 King. 1. 8. Matth. 3. 4. Se∣venthly, Both of them had Heaven opened to them near Jordan. To which two paral∣lels more might be added, if these two opinions of the Jews concerning Elias might be believed.

First, That he was of the Tribe of Levi [for they take him to be Phinehas; as see R. Lev. Gersh. on 1 King. 17.] Secondly, That he restored circumcision when it was de∣cayed; from those words in 1 King. 19. 14. They have forsaken thy Covenant.

[To turn the hearts of the fathers to the children.] That is, The hearts of the Jews to the Gentiles.

For, first, the hatred of a Jew against a Gentile was deadly; and it was a special work of the Gospel, and consequently of John, that began to Preach it, to bring both these to imbrace Christ, and for, and in him to imbrace one another.

Secondly, Experience it self confirmeth this exposition; for, as the Gospel belonged to the Gentiles as well as the Jews, and as John came for a witness that all through him might believe, so did he convert and baptize Roman Souldiers as well as Jewish Pharisees.

Thirdly, Baptism, at its first institution, was the Sacrament for admission of Heathens only, to the Church and true Religion: when therefore, the Jews also begin to desire it,

and to consent to the Heathens in the undertaking of it, then was the heart of the fathers turned to the children.

Fourthly, It is the common and constant use of the Prophets, to stile the Church of the Gentiles by the name of children to the Church of the Jews, as Isa. 54. 5, 6, 13. & 60. 4, 9. & 62. 5. & 66. 12, 13.

Fifthly, The Talmud expounding these words in Malachi, seemeth to understand them of such a communion or reconciliation, as is spoken of, Vid. R. Sol. in loc. Malach. He∣rod, saith Josephus Antiq. lib. 18. cap. 7. slew John the Baptist being a good man, and injoyn∣ing the Jews that exercising vertue, and using right dealing one towards another, and piety towards God, they should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convene or knit together in Baptism.

[And the disobedient, &c.] In Malachi it is, And the hearts of the children to the fa∣thers. But, first, the Holy Ghost is not so punctual to cite the very letter of the Prophet, as to give the sense. Secondly, It was not very long after the Baptizing and Preaching of John, that the Jews ceased to be a Church and Nation; nay, even in the time of John himself, they shewed themselves enemies to the Gospel and the professors of it, [as con∣cerning the general or the greatest part of them] therefore he saith not, that the heart of the children the Gentiles, should be turned to their fathers the Jews, which should cease to be fathers, and should cease to be a people, but to the wisdom of the righteous ones.

[The disobedient.] As in this clause he refuseth to use the term of Fathers for the rea∣son mentioned, so doth he also of the correlative children, because of his refusing that. And yet he coucheth the sense of that title under the word disobedient, which word in its most proper and natural signification reflecteth upon untowardly children, disobedient to their parents. As therefore by his omitting to call the Jews fathers, he insinuateth their opposition against the Gospel, so by terming the Gentiles disobedient in stead of children, he sheweth what they were before they imbraced it.

[In the wisdom of the righteous.] For so is it in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, and not to. Wis∣dom in Scripture, is often taken for Religion: As Psal. 111. 10. Deut. 4. 6. &c. and so is it to be understood here. And this Wisdom is not to be held the terminus ad quem, or the ultimate end to which these disobedient Gentiles were to be converted; but in this wis∣dom, or religion, unto God. For, first, let the two clauses of this speech be laid in Antithesis, or opposition one to another [as naturally indeed they lie, the one aiming at the Jews as the proper subject, and the other at the Gentiles] and it appeareth plain∣ly that two several acts were to be performed by the Baptist, as concerning the Jews and their conversion; First, That he should turn their hearts or affections to God, as in the verse preceding, He shall turn many of the children of Israel to the Lord their God: And se∣condly, That he should turn their hearts and affections also to the Gentiles, whom they hated before, as here, He shall turn the hearts of the Fathers to the children.

Secondly, According therefore to this double work of John upon the Jews in that part of the Angels speech, must the like duplicity be looked for in this that concerneth the Gentiles, and to be understood, though it be not expressed. For the Angel in this part purposely changeth his stile, and neither calleth the Gentiles children, but disobedient, be∣cause they were generally so before the coming of Christ, nor the Jews Fathers, because they ceased to be so shortly after: nor mentioneth he the Gentiles turning to God, but includeth it, partly because he had set that as the chiefest work and bent of the Baptist of all, to go before the Lord, and turn men to him: and partly he includeth it in this phrase, In the wisdom of the righteous.

Thirdly, It is not without divine reason that the hearts of the Gentiles are not said to be turned to the Jews, as on the contrary it was said of the Jews to the Gentiles, but that they should be turned in the wisdom of the righteous; For the enmity, feud, and detesta∣tion that was betwixt Jew and Gentile, and Gentile and Jew, proceeded not from the same cause and Original. The Jew abhorred the Gentile, not of ignorance, but of scorn and jealousie, partly because they stood upon their own dignity of being the people of God, which the other were not, and partly because they were provoked with suspition, that the other should be the people of God when they should not. And therefore, when the reconciliation is to be wrought between them, it is said that their hearts or affections should be turned to them, for they were point blank or diametrically against them be∣fore. But a Gentile abhorred a Jew out of ignorance, because of his Religion: hating him as a man separate from and contrary to all men: and accounting that to be singular and senseless superstition, which was indeed the divine command and wisdom of God; and not so much detesting his person for it self, as for his religion and profession. There∣fore when the Gentiles must be brought to affect and to unite to the Jews, it must be in the wisdom of the righteous, or in the understanding, knowledge, and imbracing of that religion, which the righteous ones professed, which the Gentiles till they knew and un∣derstood what it meant, accounted but vanity, singularity, and foolishness.

Ver. 18. [Whereby shall I know this?] The Jew requireth a sign, 1 Cor. 1. 22. And his so doing in these times when miracles had been ceased so long a time, sheweth his doubting to be the more: and the appearing of an Angel, when such apparitions were as rare as Miracles, should have made it to have been the less. For after the death of Zacha∣ry and Malachi, and those later Prophets, the Holy Ghost departed from Israel and went up: and ceased to exhibite his familiarity among them, in Vision, Prophesie, and the work of Miracles; So that this apparition of the Angel, and this sign given to Zachary, and won∣ders done in the birth of the Baptist, were as the very entrance and beginning of the re∣storing of those gifts, and the very dawning to that glorious day of such things as was now to follow.

[For I am old.] The very same was the doubt of Sarah, Gen. 18. 12. And here, first, the distrust of Zachary doth shew the more, in that he that was a Priest and should have instructed others, was himself to seek in one of the first elements, and Catechistical prin∣ciples of Religion, concerning the Almighty power, and All-sufficiency of God. Secondly, The very place where the message came to him, being the place of Gods immediate Ora∣cles, and the time, being the time of his praying, and who could have wished for a bet∣ter return of his prayers? Do aggravate his unbelief.

Ver. 19. [I am Gabriel.] It signifieth, A man of God: being taken in the same form of construction with Malchizedek. He breaketh out to utter his name, which Angels at other times [and it may be himself] had refused to do, because he would recal Zacharies thoughts to the book of Daniel, and convince his hesitation by that very Scripture, Dan. 9.

[That stand before God.] That is, that minister to him, as Dan. 7. 10. 1 Sam. 16. 22. 2 King. 5. 25. &c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel, or one of the prime order of Angels, do build but upon a very sandy foundation.

Ver. 20. [Behold thou shalt be dumb.] The sign given, is in Zachary himself, and not in any thing without him: partly, because his doubting arose from the consideration of himself, and partly, that he might carry about him a punishment for his diffidence, as well as a sign for his confirmation.

Now his punishment was twofold, deafness and dumbness both; for because he had not hearkned to the Angels speech, he was struck deaf; and because he had gain-said it, he was made dumb. For, first, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 22. and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which the Sy∣rian rendreth it, do signifie both deaf and dumb. And secondly, in ver. 62. it is said, They made signs to him, which had not needed, if he could have heard.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This latter clause of the verse might not unfitly be rendered thus. Thou shalt be dumb, &c. until the day that these things for which thou hast not believed my words, shall be performed: And thus is his dumbness limited or extended, the clearer, till the accomplishing of the things of which he doubted.

Ver. 22. [He could not speak to them.] The Priest at the dismission of the people, when the service of the Temple was finished, was to pronounce the blessing in Numb. 6. 24, 25, 26. Which when Zachary is now to do, he is speechless, and cannot perform it: for the Levitical Priesthood is now growing dumb, and he that was to bless indeed, name∣ly Christ, is near at hand.

Ver. 23. [Assoon as the days of his Ministration were accomplished.] The dumb and deaf Priest officiateth in that service which the lot had cast upon him, a certain time, either more or less, after he was faln under this double imperfection.

For, first, neither of these are named among those defects and blemishes that secluded from the service in the Sanctuary.

Secondly, The Priesthood of the Law consisted mainly and chiefly of manual actions or offices for the hands; as offering, sprinkling, waving, and such others [to which sense the Targums expound The works of Levies hands, Deut. 33. 11.] and so it might the better ••e speechless: But the Ministry of the Gospel cannot admit of dumbness, because it con∣sisteth of Preaching, and for that purpose was furnished and indowed at the beginning and entrance of it, with the gift of Tongues.

Ver. 24. [Elizabeth hid her self, saying, &c.] This her retiredness and hiding of her self, proceeded partly from devotion, and partly from respect of the child that she had conceived: For, the words, or thoughts that proceed from her at this her retiring, must needs shew the reason why she did it: Now, she said, Because the Lord hath done thus to me, when he looked upon me to take away my reproach: where two distinct things are plainly remarkable:

First, Gods taking away her reproach, by giving her a child after so long barrenness: this is not the thing that she hideth for, but,

Secondly, His dealing thus with her when he would take that reproach away, as to* 1.53 give her such a child, that was to be of so eminent a calling and so great a Prophet: And for this it was that she betook her self to this retiring and reclusiveness, partly that she might ply her devotion so much the closer upon so great a benefit, and chiefly that she might sequester from all occasions of uncleanness, or defiling, since she carried one in her womb, that was to be so strict a Nazarite. As see the like, Judg. 13. 14.

Vers. 26. [And in the sixth month.] This sixth month from the conception of the Bap∣tist, was the tenth month of the months of the year, or the month Tabeth, which an∣swereth to part of our December; the time at which a long error hath laid the nativity: At the very same time of the year, Esther another Virgin had been promoted to honour and royalty by Ahashuerus, Esth. 16. 17.

[Unto a City of Galilee.] Out of Galilee ariseth no Prophet, the Jews said once in the scorn of our Saviour, slanderously and very falsly, Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah: of Gath Hepher, 2 King. 14. 25. in the Tribe of Zebulon, Josh. 19. 13. And in Galilee was much of the converse of Elias, but especially of Elisha at Shu∣nem, 2 King. 4. 8. in the Tribe of Issachar, Josh. 19. 18. And all these three famous Prophets of the Gentiles. And no place could be fitter for the bringing forth of Christ and his Apo∣stles, that were to be the Converters of the Gentiles, then Galilee of the Gentiles.

[Nazaret.] See 2 King. 17. 9. the tower of Nozarim: which if Chorography would suf∣fer, might be understood of this City, which was built like a watch-tower on the top of a steep hill, Luke 4. 29. Nazaret, in the Arabick Tongue, signifieth Help; in the Hebr. a Branch, by which name our Saviour is called, Esa. 11. 1.

Vers. 27. [To a Virgin.] Rabbi Oshua the Son of Levi said, Israel was comforted in a Virgin; as saith Jeremy, The Lord ••roateth a new thing in the earth; A Virgin shall compass a Man, Jer. 31. 21. Beresh. Rabb. See also Lyra and Gloss. intenlin. in loc.

Vers. 28. [Highly favoured.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This word is used by the Greek Scholiast, in Psal. 18. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the word from which it is derived, in Ephes. 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which let the indifferent Reader view, and judge of the propriety of our English translation here, in comparison of the vulgar La∣tine. The Virgin had obtained the highest earthly favour that ever mortal did or must do, to be the mother of the Redeemer; and the Holy Ghost useth a singular word to ex∣press so much.

Superstition is ever too officious; but it hath shewed it self more so to the Virgin Ma∣ry, then to any other. For as it hath deified her now she is in Heaven; so hath it mag∣nified her in all her actions, while she was upon the earth. So that no relation, or story that concerneth her, but it hath strained it to the utmost extremity, to wring out of it her praises, though very often to a senseless, and too often to a blasphemous issue: As in this story of the annuntiation, there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose, but it taketh advantage to patch up her Enco∣mions, where there is no use nor need, nor indeed any truth of, and in such a thing. This word that is under hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bears the bell that ringeth lowdest with them to such a tune. For having translated it in their vulgar Latine, Gratia plena, or full of grace; they hence infer, that she had all the seven gifts of the Spirit, and all the Theological and moral vertues, and such a fulness of the graces of the Holy Ghost, as none ever had the like.

Whereas, first, The use of Scripture is, when it speaketh of fulness of grace, to express it by another phrase, as Joh. 1. 14. Act. 6. 5. &c.

Secondly, The Angel himself explaineth this word, in the sense of our translation, for favour received, and not for grace inherent, Vers. 30. Thou hast found favour with God.

Thirdly, And so doth the Virgin her self also descant upon the same thing, throughout her Song.

Fourthly, Joseph her husband suspected her for an adultress, Matth. 1. 18. which he could never have done, if he had ever seen so infinite fulness of grace in her, as the Roma∣nists have spied, and he was the likelier to have espied it of the two.

Fifthly, Compare her with other renowned women, and what difference, but only this great favour of being the mother of the Messias? They had the spirit of Prophesie as well as she; they had the spirit of sanctification as well as she: and she no more immuni∣ty from sin and death then they.

Sixthly, She was one of the number of those, that would have taken off Christ from preaching; Mark 3. and this argued not such a fulness of grace.

Seventhly, See Jansenius, one of their own side, expounding this word according to our reading of it: in loc.

[The Lord is with thee.] Many understand this of the Incarnation it self, or of the Lords being in her womb. Whereas, first, This is to take a common manner of speech, out of the common manner of interpreting it. Secondly, The Lord was not at this very

instant, come in that manner into her womb. But the words only mean, the Lords be∣ing with her in regard of that favour and respect, which he was about to shew her, as Judg. 6. 12. And this among other things sheweth how senseless Popery is in its Ave Maries, using these words for a Prayer, and if occasion serve for it, for a charm: As first, Turning a Salutation into a Prayer: Secondly, In fitting these words of an Angel, that was sent, and that spake them upon a special message, to the mouth of every person, and for every occasion. Thirdly, In applying these words to her now she is in Heaven, which suited with her only while she was upon Earth. As first, to say, full of grace, to her that is full of glory: And secondly, to say, The Lord is with thee, to her that is with the Lord.

[Blessed art thou among women.] Not above, but among them. See Gen. 30. 13. Judg. 5. 24.

Vers. 29. [And when she saw him.] So readeth the Syrian, Arabick, and generally all other translations, but only the vulgar Latin; that swarving, as it is to be suspected, wil∣fully, from the truth of the Original, that hereby there might be the greater plea and co∣lour for the Virgins familiarity with Angels: Whereas indeed apparition of Angels, till this very occasion to Zachary and the Virgin, was either exceeding rare, or just none at all.

What manner of salutation, &c. Judge how Superstition straineth the Text to the Vir∣gin Maries praises, when it infers from hence, that she had never been saluted by a man in all her life before: An opinion and gloss not worth the examining.

Vers. 31. [Behold thou shalt conceive, &c.] From Esa. 7. 14. the Angel giveth her to un∣derstand, that she is the Virgin spoken of in that place: and of her apprehension of this, ariseth her question, Vers. 4.

[And shalt call his Name.] This followeth the same Prophesie still, and is one of the significations of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for it hath more then one.

For, first, it denoteth the third person feminine, as Deut. 31. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so it is to be taken in that Prophesie. And she shall call his Name Immanuel.

Secondly, It betokeneth also the second person, as the Chaldee, the Lxx, and the other two Greek translations render it, and the Angel here; And thou shalt call.

Thirdly, It is also applied to the third person plural, as in the Greek, Matth. 1. 23. and in the Chaldee, Esa. 60. 18.

[Jesus.] The same with Jehoshua in Hebrew, as Act. 7. 45. Heb. 4. 8. and Joshua in Chal∣dee, Ezra 2. 2. These were two renowned ones before; the one whereof brought the peo∣ple into Canaan, after the death of Moses; and the other, that brought them thither out of Babel, and so were both lively figures of our Jesus, that bringeth his people to the heavenly Canaan.

Vers. 32. [The Son of the Highest] From 2 Sam. 7. 14. as it is explained, Heb. 1. 5. the Angel now draweth the Virgin to remember that glorious promise made to David, as the words following, concerning an eternal Throne and Kingdom, do evince; and upon the rumination upon that to reflect upon her self, and to consider that she was of the seed of David; and so he leadeth her on by degrees to believe and entertain what he was re∣lating to her.

[Shall give unto him the Throne.] Psal. 2. 7, 8, 9. Ezek. 21. 27. Dan. 7. 14. &c.

Vers. 33. [He shall reign over the house of Jacob.] This term, the house of Jacob inclu∣deth; First, All the twelve tribes, which the word Israel could not have done. Secondly, The Heathens and Gentiles also, for of such the house and family of Jacob was full.

Vers. 34. [Seeing I know not a man.] These words, say the Rhemists, declare that she had now vowed Virginity to God: For if she might have known a man, and so have had a child, she would never have asked how shall this be done: And Jansenius goeth yet further: From these words, saith he, it doth not only follow that she hath vowed, but this seemeth also to follow from them, that her vow was approved of God: See also Aquin. part. 3. quaest. 28. art. 4. Baron. in apparatu ad Annal. &c.

Answ. First, Among the Jews, marriage was not held a thing indifferent, or at their own liberty to choose or refuse, but a binding command; and the first of the 613. as it is found ranked in the Pentateuch, with the threefold Targum, at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs, when speaking of this subject, he saith, Praeceptum non habeo, 1 Cor. 7. 6.

Secondly, Among the vows that they made to God, Virginity never came in the num∣ber. Jephtha's was heedless, and might have been revoked, as the Chaldee Paraphrast, and Rabbi Solomon well conceive; and David Kimchi is of a mind, that he was punished for not redeeming it according to Lev. 27.

Thirdly, To die childless, was a reproach among men, Luke 1. 25. and to live unmar∣ried, was a shame to women, Psal. 78. 63. Their Virgins were not praised; that is, were not married. Now what a gulf is there between vowing perpetual Virginity, and accounting it a shame, dishonour, and reproach?

Fourthly, If Mary had vowed Virginity, why should she marry? Or when she was married, why should she vow Virginity? For some hold that her vow was made before her espousals, and some after.

Fifthly, It was utterly unnecessary that she should be any such a votal, it was enough that she was a Virgin.

Sixthly, It is a most improper phrase, to say, I know not a man, and to mean, I never must know him: and in every place where it is used concerning Virgins, why may it not be so understood, as well as here?

Seventhly, While the Romanist goeth about, with this gloss to extol her Virginity, he abaseth her judgment and belief: For if she meant thus, she inferreth, that either this child must be begotten by the mixture of man, which sheweth her ignorance; or that he could not be begotten without, which sheweth her unbelief.

Eighthly, She uttereth not these words in diffidence, as Zachary had done, when he said, how shall I know this; but in desire to be satisfied in the mystery, or the manner, as she was in the matter. She understood that the Angel spake of the birth of the Messias; she knew that he should be born of a Virgin; she perceived that she was pointed out for that Virgin; and believing all this she desired to be resolved how so great a thing should come to pass.

Vers. 35. [The Holy Ghost shall come upon thee, &c.] The Angel satisfieth the Virgins question, with a threefold answer. First, Instructing her in the manner of the perfor∣mance. Secondly, Furnishing her with an example of much like nature in her Cosin Elizabeth. Thirdly, Confirming her from the power of God, to which nothing is im∣possible. Now, whereas, this unrestrained power of God was the only cause of such examples, as the childing of Elizabeth, and other barren women; in this birth of the Virgin, something more, and of more extraordinariness is to be looked after. In it therefore two actions are expressed to concur, First, The Holy Ghost his coming upon the Virgin; Secondly, The power of the most High overshaddowing her: and two fruits or consequents of these two actions answerable to them: First, The Holy Ghost shall come upon thee, therefore that that is born of thee shall be holy. Secondly, The power of the most High shall overshadow thee, therefore that that is born of thee shall be called the Son of God.

The coming of the Holy Ghost upon her, was, First, In the gift of Prophesie, where∣by she was both informed of the very instant, when the conception was wrought, and also more fully of the mystery of the Incarnation then before.

Secondly, He did prepare and sanctifie so much of her flesh and blood or seed, as to constitute the body of our Saviour: The work was the work of the whole Trinity, but ascribed more singularly to the Holy Ghost: first, because of the sanctifying of that seed, and clearing it of original taint; for sanctification is the work of the Holy Ghost: Se∣condly, For the avoiding of that dangerous consequence, which might have followed among men of corrupt minds, who might have opinionated, if the conception of the Messias in the womb had been ascribed to the Father, that the Son had had no other man∣ner of generation of him.

[The power of the most High] His operating power supplying the want of the vigour and imbraces of the masculine Parent. For to that the word overshaddow seemeth to have allusion: being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation, as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid.

[Therefore that holy thing.] This title and Epithet, first, not only sheweth the purity and immaculateness of the humane nature of Christ; but also, secondly, it being applied to the preceding part by way of consequence, as was touched before, it sheweth that none ever was born thus immaculate, but Christ alone, because none had ever such a way and means of conception, but only he.

Ver. 36. [Thy Cosin Elizabeth hath conceived a Son.] As he had informed the Virgin of the birth of the Messias of her self, so doth he also of the birth of his fore-runner, of her Cousin Elizabeth. For that he intended not barely to inform her onely that her Cousin had conceived a Child, but that he heightens her thoughts, to think of him as Christs fore∣runner, may be supposed upon these observations: First, That he saith A Son, and not a Child. Secondly, That such strangely born Sons were ever of some remarkable and renow∣ned eminency. Thirdly, That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women, he might have men∣tioned Sarah, Hannah, and others of those ancient ones, and it had been enough.

Vers. 39. [And Mary arose, &c. And went with haste into the hill Country, into a City of Juda.] This City was Hebron. For unto the sons of Aaron, Joshua gave the City of Arba, which is Hebron, in the hill country of Judah. Josh. 21. 11. And Zacharias being a son of Aaron, and dwelling in the hill Country of Juda, it were senseless to seek for his house in any other place then Hebron. This place had been excellently renowned in ancient time:

Here was the promise given of Isaac: here was the institution of Circumcision: here Abraham had his first land, and David his first Crown: and here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah: and as antiquity hath held, Adam and Eve. Now there are many reasons given by Expositors, of Maries hasting hither after the Message of the Angel▪ As, either to know the truth of what was told her about Elizabeth, or to congratulate and rejoyce with her, or to minister to her in her great belliedness, or that the Baptist in Elizabeths womb might be sanctified by the pre∣sence of Christ in hers, &c.

But I cannot but conceive this to be the very reason indeed, That she might there con∣ceive the Messias, where so many types, figures, and things relating to him, had gone before, namely in Hebron. For, First, This suited singularly with the Harmony and Consent, which God useth in his works, that the promise should begin to take place by the con∣ception of Messias, even among those Patriarchs to whom the promise was first given. Secondly, A kind of necessity seemeth to lie upon it, that this Shiloh of the Tribe of Ju∣dah, and the seed of David, should be conceived in a City of Juda, and of David, as he was to be born in another City that belonged to them both. Thirdly, The Evangelists so punctual∣ly describing this City, seemeth rather to refer to Christ then John, who being of the Priests might indifferently have been born in any of the Tribes whatsoever. Only the Holy Ghost giveth us to observe this which may not be passed, That John that should bring in Ba∣ptism in stead of Circumcision, was born in that very place where Circumcision was first or∣dained, in the City Hebron. It is generally held indeed that the Virgin conceived in Naza∣ret, and in the very instant of the Angels talking with her, but whether there be not as much probability for this opinion, as for that, I refer to the equal and judicious Reader.

Ver. 40. [And saluted Elizabeth.] This seemeth to have been at some distance, and a wall or floor between: as consider seriously on ver. 42. 44.

Ver. 41. [The babe leaped.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This word is used by the LXX. for Jacobs and Esaus stirring in the womb, Gen. 25. 22. And the leaping of the mountains at the gi∣ving of the Law.

Elizabeth in ver. 44. addeth, The babe leaped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Not that he knew what he did when he leaped, any more then they, but that either this was the first time, or this time was extraordinary. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth outward gesticulation or exultati∣on as well as inward joy, yea, though there be no inward joy at all: as Psalm 65. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the little hills shall be girded with exultation: And so is it to be understood here: The babe in my womb leaped with extraordinary gesticulation or exultation: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie the manner of the thing done, and not the cause of the doing.

Ver. 45. [And blessed is she that believed.] Elizabeth in this clause seemeth to have an eye to her own husbands unbelief, and the punishment that befel him for the same. He, a Man, a Priest, aged, learned, eminent, and the message to him of more appearing possi∣bility: and Mary, a Woman, mean, unlearned, and of a private condition, and the ti∣dings to her most incredible, both to nature, and reason, and yet she believed, and he did not.

Ver. 48. [He hath regarded the low estate.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: is used by the LXX, 2 Sam. 9. 8. and Psal. 25. 16. and importeth a look of pity and compassion, and not of observation of desert, as the Papists would have it here: For some of them render this clause thus, He hath looked on mine humility with approbation; and others give this gloss upon it: Because of her humility, she deserved to be exalted, and by it she was primely disposed to conceive and bear the only begotten Son of God: But first, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is said before, in the LXX, who must best help us to interpret, it signifieth a look of another nature. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not the vertue of humility or the lowliness of mind, but the state of a low and poor condition, and so is it rendred here by the Syrian, Arabick, Spanish, French, Deo∣dates, Italian, Dutch, and all Latines that are not wedded to the vulgar: And so is it used by the LXX, Gen. 16. 11. & 41. 52. 1 Sam. 1. 11. and so again by the New Testament, Act. 8. 33. compared with the Original in Isa. 53. 8. And so prophane and heathen Authors distinguish betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the former understanding as we do here, and by the latter the vertue of humility. Thirdly, The same word in a manner, or one of the same root, in ver. 52. is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and inevitably beareth the sense we follow. Fourth∣ly, If the Virgin spake in the sense the Romanists would have her, He hath looked upon my lowliness to give it its desert, she would prove to be intolerably proud in the valuing of her humility.

[All generations shall call me blessed.] As Gen. 30. 13. Not only thou oh Cosin Elizabeth, and the Jewish Nation that expect the Messias, but even all the world, and all successions of ages among the Heathen, shall come to the knowledge and confession of Christ, and account me blessed in the favour that I have received.

Ver. 51. [He hath scattered the proud, &c.] If the Virgin aim these words, and those of the same tenour that follow, at any particular persons, as some conceive she doth, and meaneth the Devils, or the Pharisees, or the Jews, it might as well be con∣ceived, that she hath respect to the four tyrannous and persecuting Monarchies in the Book of Daniel, which were now destroyed, as much as to any thing else: But since the very same words in a manner, are to be found in the song of Hannah, 1 Sam. 2. they warrant us to interpret them not so restrictively, as to any one particular example, but of the general and ordinary dealing of God in the world, with the wicked.

Notes

• † 1.1

  Herod writ∣ten with C••eth in the begin∣ning, signifieth fear or trem∣bling, as the trembling cow∣ardise of Gede∣ons souldiers, named the well Harod, Judg. 7. 1. &c. But the Syr. & Arab write this with He.
• a 1.2

  John Baptist of the Priestly line, both by Father and Mother.
• b 1.3

  The Seventy call wife of Aaron, the first Priest by the same name, Exod. 6. 23.
• c 1.4

  Such couples were Abraham and Sarah. Isaac and Rebeccah, Elkanah and Hannah; both righteous, and a long time childless.
• d 1.5

  Throughout the Scripture, want of Children is ascribed to the woman.
• e 1.6

  An Hebraisme, as Gen. 18. 11. 1 Kings 1. 1. &c.
• f 1.7

  The Worship of God in the Temple was said to be before him, Exod. 23. 17. Lev. 1. 3. 11. And the ark being the representa∣tion of Christ, is called bis face, Psal. 105. 4. yea, even God himself, Psal. 132. 5.
• ¶ 1.8

  Compare the appearing of the Angel Gabriel to Da∣niel, about the time of In∣cense, Dan. 9. 21.
• g 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the LXX to express Pha∣raohs trouble upon his dream, Gen. 41. 8. and his Servants upon theirs, Gen. 40. 6. Compare Judg. 6. 22. & 13. 22. Dan. 8. 17. Jo••. 4. 14.
• h 1.10

  As Gen. 15. 12.
• † 1.11

  John, the same with Jo∣chanan, so fre∣quent in the Old Testa∣ment, as 1 Chr. 3. 19. & 6. 9. & 12. 12. & 26. 3. and 2 Chron. 17. 15. & 23. 1. and 28. 12. Jer. 40. 8.
• i 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job 3. 22. The Arab▪ addeth thou shalt have great joy.
• k 1.13

  As Gen. 21. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: of the Hebr. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the LXX for it, Lev. 10 5. Numb. 6. 3. Esay 5. 11. and 28. 7. &c. which some∣times signifieth Wine; as Num. 28. 7. but most commonly any thing that will cause drunk∣enness. Wine of fourty days old, is called Shekar; saith R. Menohem. on Lev. 10. and so the Chaldee paraphraseth it, Numb. 6. 3. and 28. 7. Judg. 13. 4. But, any thing that will make one dunk, is called Shekar, whether it be made of Corn, Honey, or Fruits. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. on Lev. 10. D. Krinch in Miclol. Brucioli his Italian, and the French express it by Cervisia, Ale or Bear.
• ¶ 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as Moses Act. 7. 20. Jer. 1. 5.
• m 1.15

  Heb. Elijah••: 1 Kings 17. &c. and there turned by the LXX•• Elion: but in Mal. 4. 5. the Hebr. hath it Eliah, and the LXX Elias.
• ¶ 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: In or by the wisdom.
• n 1.17

  As Gen. 18. 12.
• o 1.18

  Dan. 8. 29. & 9. 21.
• p 1.19

  This relateth to his assuming a visible shape.
• q 1.20

  So a sign is given to Ahaz with a Behold! Isa. 7. 14. compare Ezek. 3. 26.
• r 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Mat. 2. 23. at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 8. 23.
• * 1.22

  At the first burning of Incense, the Priests miscarried, Lev. 10. and thus that right which the Jews value for the highest of all legal offerings, beginneth with ignorance, and concludeth with unbelief. Prophecy was struck dumb a great while ago, and now is the Priesthood so, as well as it.
• ¶ 1.23

  Observe the same space, Gen 7. 24. if cast into months, and Rev. 9. 5.
• * 1.24

  So read also the Syrian and Arab. though the words on me, be not expressed in the original unless included in the preposition, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• s 1.25

  See 1 King. 9. 11. Isa. 9. 1. and in the LXX: in Joel 3. 4. Ezek. 47. 8.
• † 1.26

  This calleth to remembrance the old renowned Patriarch Joseph, Gen. 37. both of them were sent into Egypt, and both by dreams; and there the one nourished his Father, and the other his Redeemer: There were also of this name Joseph of Arimathea, and Joseph surnamed Justus.
• * 1.27

  Gr. Mariam; by which word the LXX render the name of Moses sister, Exod. 15. &c. The name plainly and properly sig∣nifieth both their rebellion, and their bitter affliction; for the wickedness of Israel in Egypt had brought them into great misery, when Mi∣riam was so named.
• v 1.28

  Gen. 6. 9.
• 1 1.29

  He useth the common manner of speech among the Hebrews, as Gen. 4. 1. &c. to shew the true conception, and real birth of our Saviour; Con••uting that Heresie, That he came through the Virgins Womb, as through a Conduit Pipe, without pertaking of her nature: And that, That he was not really born, but fantastically only, and in appearance. These words refer to Isa. 7. 14.
• 2 1.30

  Shall be called the Son of the Highest; that is shall be his Son, as Isa. 1. 26. and 4. 3. and shall be so con∣fessed.
• 3 1.31

  Gen. 14. 19.
• 4 1.32

  Jehovah E••ohim.
• 5 1.33

  Isay 2. 5.
• 6 1.34

  Isa. 9. 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17.
• † 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the LXX, 1 Chr. 9. 33. to translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chambers of the Temple, If it he not mis-writ∣ten.
• * 1.36

  On Gen. 7.
• * 1.37

  The first Month.
• * 1.38

  From the middle of our Septem∣ber, to the middle of October.
• * 1.39

  The second Month. Part of Octob. and part of November.
• * 1.40

  The third Month.
• * 1.41

  Part of No∣vember and part of De∣cember.
• * 1.42

  The fourth Month.
• * 1.43

  Part of De∣cember and part of January
• * 1.44

  The fifth Month. Part of Ja∣nuary and part of Fe∣bruary.
• * 1.45

  The sixth Month. Part of Febru∣ary, and part of March.
• * 1.46

  The first Month stilo novo. Part of March, and part of April.
• * 1.47

  The second Month stilo novo. Part of April and part of May.
• * 1.48

  The third Month stilo novo. Part of May and part of June.
• * 1.49

  The fourth Month stilo novo. Part of June and part of July.
• * 1.50

  The fifth Month stilo novo. Part of July, and part of August.
• * 1.51

  The sixth Month stilo novo. Part of Au∣gust and part of September.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the LXX for :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 7. 1. and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 1. 1.
• * 1.53

  Thus, Emphati∣cal, and giveth a clear resolu∣tion of this place, which hath scrupled many into strange and harsh expositi∣ons, for not ob∣serving it: as that she should hide her self for fear that she should not prove with child: Others, that she did it for shame, lest she should be reputed lasci∣vious, for be∣ing with child, &c. Judicet lector.