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VERS. VIII.

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In the order of his course.

THE heads of the Courses stood forth, and divided themselves into so many Houses of Fathers. In one Course perhaps there were five, six seven, eight, or nine Houses of Fathers: of the Course wherein there were but five Houses of Fathers, there were three of them ministered three days, and two, four days: If six, then five served five days, and one, two days: If seven, then everyone attended their day: If eight, then six waited six days, and two one day: If nine, then five waited five days, and four, the other two.

Take the whole order of their daily attendance from Gloss. in Tamid. Cap. 6. The great Altar, or the Altar of Sacrifice, goes before the lesser, or that of incense. The lesser Altar goes before the pieces of Wood, or the laying on the Wood upon the fire of the great Altar: The laying on the Wood goes before the sweeping the inner Altar, or that of the incense: The sweeping of the inner Altar goes before the snuffing of the Lamps: The snuffing of the Lamps goes before the sprinkling of the blood of the daily Sacrifice: the sprinkling of the blood of the daily Sacrifice goes before the snuffing of the two other Lamps: The snuffing of the two other Lamps goes before the Incense: The Incense goes before the laying on the parts of the Sacrifice upon the Altar: The laying on the parts, goes before the Mincha: The Mincha goes before the meal, or the two loaves of the Chief Priest: The two loaves of the Chief Priest go before the Drink-offering: The Drink-offering before the additional Sacrifices. So Abba Saul. But a little after. The Wise-men say, the blood of the Sacrifice is sprinkled; then the Lamps snuffed; then the Incense; then the snuffing of the two other Lamps: and this is the tradition according to the Wise-men.

VERS. IX.

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According to the custom of the Priests Office, his lot was, &c.

THE Ruler of the Temple saith 〈 in non-Latin alphabet 〉 come ye and cast your lots, that it may be determined who shall kill the Sacrifice, who sprinkle the blood, who sweep the inner Altar, who cleanse the Candlestick, who carry the parts of the Sacrifice to the ascent of the Altar; the head, the leg, the two shoulders, the tail of the back-bone, the other leg, the breast, the gulet, the two sides, the entrails, the flower, the two loaves, and the wine. 〈 in non-Latin alphabet 〉 He hath it to whom it happens by lot.

The room Gazith (in which the lots were cast) was in the form of a large Hall: the casting of the lots was on the East-side of it, some Elder sitting on the West. (i. e. Some Elder of the Sanhedrim, that instructed them in the custom and manner of casting the lot.) The Priests stood about in a circle, and the Ruler coming snatched off a Cap from the head of this or that person, and by that they understood where the lot was to begin.

They stood in a circle, and the Ruler coming, snatches off a Cap from the head of this or that man; from him the lot begins to be reckoned, everyone lifting up his finger at each number: The Ruler also saith, in whomsoever the number ends, he obtains this or that Office by lot, and he declares the number. e. g. There is it may be the number, one hundred, or threescore, according to the multitude of the Priests standing round. He begins to reckon from the person whose Cap he snatched off, and numbers round, till the whole number is run out; now in whomsoever the number terminate, he obtains that Office about which the lot was concerned. And so it is in all the lots.

I will not inquire at present, whether this casting of lots was every day, or whether for the whole week, wherein such or such a Course performed its attendance. It seems that at this time the number, whatever it was, for the choice of one to burn Incense, ended in our Zacharias; whose work and business in this Office, let it not be thought tedious to the Reader to take an account of, in these following passages.

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To burn Incense.

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He whose lot it was to burn incense, took a Vessel containing the quantity of three Cabs; in the midst of which there was a Censer full and heaped up with Incense: over which there was a cover.

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He to whom the lot fell of the Vessel wherein the coals were to be taken up, takes it and goes up to the top of the Altar, there stirring the fire about, takes out some of the hottest coals, and going down pours them out into a golden Vessel.

When they had come from hence to the space between the Altar and the Porch of the Temple, one of them tinkles a little Bell, by which, if any of the Priests be without doors, he knows that his brethren the Priests are about to worship, so that he makes all speed and enters in. The Levite knows his brethren the Levites are beginning to sing, so he makes hast and enters in too. Then the chief head or ruler of the course for that time, sets all the unclean in the East-gate of the Court, that they may be sprinkled with blood.

When they were about to go up the steps of the Porch, those whose lot it was to sweep off the ashes from the inner Altar, and the Candlestick, went up first: He that was to sweep the Altar went in first, takes the Vessel, worships, and goes out.

He who by lot had the vessel for gathering up the coals, placeth them upon the inner Altar, lays them all about to the brim of the Vessel, then worships and goes out.

He who was to burn the Incense, takes the Censer from the midst of the Vessel wherein it was, and gives it to one standing by. If any incense had been scattered in the Vessel, he gives it him into his hand: scatters the incense upon the coals and goes out.

He does not burn the incense till the Ruler bids him do it.

VERS. X.

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The whole multitude of the people were praying without.

WHEN the Priest went in unto the Holy place to burn incense, notice was given to all by the sound of a little Bell, that the time of Prayer was now: as hath been already noted.

I. As many as were in the Court where the Altar was, retired from between the Temple and the Altar, and withdrew themselves lower. 〈 in non-Latin alphabet 〉 They drew off from the space that was between the Porch and the Altar, while the Incense was burning.

R. Jose saith,

That in five circumstances the space between the Porch and the Altar, is equal to the Temple itself. For no one comes thither bare-headed, disturbed with Wine, or with hands and feet unwashed. And as they withdraw themselves from the Temple itself in the time of Incense, so do they the same at that time from the space that is between the Porch and the Altar.

II. In the other Courts they were not bound to retire, or change their place; but in all they gave themselves to Prayer, and that in deep silence. The Fathers ordained Prayers in the time of the daily sacrifice. And of what kind soever the prayers were, whether their Phylacterical ones alone, or their Phylacterical in conjunction with others, or others without their Phylacterical, still they uttered them very silently. He that repeats his prayers in that silent manner that he does not hear himself, he does his duty. But R. Jose would have it, that he repeats his prayers so, that the sound of his own voice may reach his own ears. To this deep silence in the time of Incense and Prayers, that passage seems to allude, Revel. VIII. 1, 3.

When the Incense and Prayers were ended, the parts of the Sacrifice were laid upon the Altar, and then the Levites begin their Psalmody, and the Priests their sounding the Trumpet.

VERS. XI.

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There appeared unto him an Angel of the Lord.

IT might be a reasonable doubt, whether ever there had appeared an Angel in the Temple; even in the first, when elsewhere, the appearance of Angels was so very familiar; much less in the second when everything of that nature, had so perfectly ceased, till now that the Gospel began to dawn and shine out.

What we find related concerning Simeon the Just, how for those forty years wherein he had served as High Priest, he had seen an Angel clothed in white, coming into the Holy place, on the day of expiation, and going out again: only his last year he saw him come in, but did not see him go out again; which gave him to understand that he was to die that year: We may suppose this invented rather for the honor of the man, than that any such thing happened for the greater solemnity of the day.

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Standing on the right side of the Altar of Incense.

It is a tradition. The Table [of the Shew-bread] was on the North-side, distant from the wall two cubits and an half. The Candlestick on the South, distant from the wall two cubits and an half. The Altar [of Incense] placed in the middle, and drawn out a little toward the East.

So that the Angel standing on the right side of the Altar, stood on the North-side: on which side if there were an entrance into the Holy of holies, as R. Chaninah thinks then we may suppose the Angel by a very sudden and unexpected appearance came out from the Holy of holies himself.

VERS. XV.

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Neither Wine nor strong Drink.

THAT is, If the Jews may be our Interpreters properly enough, neither new nor old Wine, Numb. VI. 3, 〈 in non-Latin alphabet 〉 Greek, 〈 in non-Latin alphabet 〉 , from wine and strong drink. Targum, 〈 in non-Latin alphabet 〉 he shall separate himself from wine new and old. So Deut. XIV. 26.

R. Jose of Galilee saith; why doth the Scripture double it 〈 in non-Latin alphabet 〉 Wine and strong drink? For is not wine strong drink, and strong drink wine? 〈 in non-Latin alphabet 〉 is Wine no doubt, Numb. XXVIII. 7. Thou shalt cause the strong wine to be poured out before the Lord. 〈 in non-Latin alphabet 〉 Greek, 〈 in non-Latin alphabet 〉 . Targum, 〈 in non-Latin alphabet 〉 a drink-offering of old wine.

Whiles I a little more narrowly consider that severe interdiction, by which the Nazarite was forbidden, the total use of the Vine, not only that he should not drink of the Wine, but not so much as taste of the Grape, not the pulp nor stone of the Grape, no not the bark of the Vine: I cannot but call to mind,

I. Whether the Vine might not be the Tree in Paradise, that had been forbidden to Adam, by the tasting of which he sinned. The Jewish Doctors positively affirm this without any scruple .

II. Whether that Law about the Nazarites had not some reference to Adam while he was under that prohibition, in the state of innocence. For if the bodily and legal uncleannesses, about which there are such strict precepts, Numb. V. especially the Leprosy the greatest of all uncleannesses, did excellently decipher the state and nature of Sin▪ Might not the Laws about Nazarites which concerned the greatest purities in a most pure Religion, [ Lam. IV. 7.] be something in commemoration of the state of man before his fall?

There was, as the Doctors call it, the 〈 in non-Latin alphabet 〉 the wine of command; which they were bound by precept to drink. Such was that wine of the tithes, Deut. XII. 17, 18. that was commanded to be drunk at Jerusalem; and the Cup of Wine to be drunk at the Passover: What must the Nazarite do in this case? If he drink he violates the command of his order: if he do not drink, he breaks the command about tithes, and the Laws of his Fathers. 〈 in non-Latin alphabet 〉 Let Elias untie this knot when he comes.

VERS. XVII.

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In the spirit and power of Elias.

I. THE Baptist is Elias, as our Savior was David, that is, the Antitype, Malachi. IV. 5. Hose. III. 5, &c. It is less wonder that the Jews, from the words of Malachi, should expect the personal coming of Elijah, since there are not a few Christians that would be looking for the same thing: Although they have an Angel in this place interpreting it otherwise, and our blessed Savior elsewhere himself, Matth. XI. 14 This is Elias that was for to came. But they misunderstood the phrase of the great and dreadful day of the Lord; as also were deceived into the mistake by the Greek Version, that Elias must come before the last judgment.

II. It is not said by the Prophet Malachi, behold I will send you Elijah the Tishbite, but Elijah the Prophet; which perhaps might be better rendered, Behold I send you a Prophet Elijah. And I may confidently say, it would not be so wide from the sense and meaning of Malachi, as the Greek Interpreter, who by a prodigious daringness, in favor of the Jewish traditions have rendered it 〈 in non-Latin alphabet 〉 . I send you Elijah the Tishbite.

III. If I mistake not, Elias the Prophet is but twice mentioned (I mean in those very terms) throughout the whole Book of God: once in this place in Malachi: the other in 2 Chron. XXI. 12. And in both those places, I believe it is not meant Elijah the Tishbite in his own person, but someone in the spirit and power of him. That the words in Malachi should be so understood, both the Angel and our Savior teach us; and it seems very proper to be so taken in that place in the Chronicles.

IV. That great prophet that lived in Ahab 's days, is called the Tishbite throughout the whole Story of him, and not the Prophet. Nor is he called the Prophet, Luke IV. 25. (where yet it is said Elisha the Prophet: ) Nor by St. James▪ Chap. V. 17. for the very word 〈 in non-Latin alphabet 〉 Tishbi, which is his Epithet, sufficiently asserts his Prophetick Dignity, when it denotes no other than a Converter. Whence can we better derive the Etymology? to which indeed the Prophet Malachi seems to have alluded, Behold I send you Elijah the Prophet 〈 in non-Latin alphabet 〉 and he shall turn, &c.

V. But be it so that he might be called Tishbite from the City Toshab, as the Targum and other Rabbins would have it (which yet is very far fetched) that very thing might evince that it is not he himself that is meant by Malachi, but some other, because he does not mention the Tishbite; but a Prophet Elias, that is, a Prophet in the spirit of Elias.

So among the Talmudists, any one skilled in signs and languages is called Mordecai, viz. because he is like him who lived in the days of Ahasuerus. Menacoth, fol. 64. 2. and the Gloss, ibid.

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To turn the hearts of the Fathers to the Children.

John came 〈 in non-Latin alphabet 〉 in the power of Elias, not that power by which he wrought miracles; [for John wrought none, Joh. X. 41.] but in the power of Elias turning the hearts of men, &c. Elias turned many of the Children of Israel toward the Lord their God, 1 Kings XVIII. So did John, who over and above, turned the hearts of the Fathers toward their Children. Which, what it should mean is something dark and unintelligible. You will hardly allow the Jewish gloss upon this place, who do so greatly mistake about the person, and who will allow nothing of good to be done by the Elias they expect, but within the compass of Israel. But are not the Gentiles to be converted? They in the Prophets dialect are the Children of Zion, of Jerusalem, of the Jewish Church, nothing more frequent. And in this sense are the words of Malachi we are now handling, to be understood. Elias the Baptist, will turn the hearts of the Jews toward the Gentiles and of the Gentiles toward the Jews. This was indeed the great work of the Gospel to bring over the Jew and Gentile into mutual embraces through the acknowledgment of Christ. Which John most happily begun, who came that all men through him might believe, Joh. I. 7. Yea and the Roman Soldiers did believe as well as the Jews, Luke III. 14.

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The disobedient to the wisdom of the just.

The Greek in Malachi hath it, 〈 in non-Latin alphabet 〉 , The heart of a man toward his neighbor. The words of the Prophet having been varied, the Angel varies too, but to a more proper sense: For the Gentiles were not to be turned to the Jews, as such, or to the Religion of the Jews, but to God, in the wisdom of the just. The Children to the Fathers. The phrase Fathers, according to the Jewish state at that time was of doubtful sound, and had something of danger init; for by that word, generally at that time was meant nothing else but the Fathers of Traditions, to whom, God forbid any should be turned, to those Fathers in the folly of Traditions, but to God in the wisdom of the just.

VERS. XVIII.

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For I am an old man.

IF so old a man, why then was he not sequestered from the service of the Temble by the Law of Superannuation? Numb. IV. 3. & VIII. 24, 25. Hear what the Rabbins say in this case.

There is something that is lawful in the Priests, that is unlawful in the Levites: and there is something lawful in the Levites, that is unlawful in the Priests. The Rabbins deliver, that the Priests upon any blemish are unfit, as for their years they are not unfit; the Levites for their years may be unfit, but by reason of blemish are not. From that which is said, that at the age of fifty years they shall cease waiting, we learn that years may make the Levites unfit. Perhaps the Priests also are made unfit through years: And indeed does it not seem in equity that if the Levites whom a blemish doth not make unfit, should yet be made unfit by superannuation? should not much more the Priests be made unfit by superannuation, when even a spot or blemish will make them unfit? But the Text saith, this is the Law of the Levites; not, this is the Law of the Priests. The Rabbins deliver, that what time a Priest comes to maturity, till he grow old he is fit to minister: and yet a spot or blemish makes him unfit. The Levite from his thirtieth to his fiftieth year, is fit for service; but being superannuated he becomes unfit. How must this be understood concerning the Levites? To wit, for that time wherein the Ark was in the Wilderness; But at Shiloh, and in the Temple, they were not rendered unfit, unless through the defect of their voice .

VERS. XXI.

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They wondered that he tarried so long.

THere is something told of this kind of Simeon the just; concerning whom we have made some mention already.

The High Priest made a short prayer in the Holy place. He would not be long in Prayer, lest he should occasion any fear in the people. There is a Story of one that tarried a long while at it, and the people were ready to have entered in upon him. They say it was Simeon the just. They say unto him, why didst thou tarry so long? He answered them, saying, I have been praying for the Temple of your God, that it be not destroyed: They answered him again, However, it was not well for you to tarry so long.

VERS. XXII.

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He beckoned unto them.

THere is also 〈 in non-Latin alphabet 〉 , verse. 62. they made signs. 〈 in non-Latin alphabet 〉 the deaf and dumb man, 〈 in non-Latin alphabet 〉 , he nods to them and they nod to him .

The Talmudists distinguish the judgments given by a dumb man into 〈 in non-Latin alphabet 〉 the nodding of the head; and 〈 in non-Latin alphabet 〉 the dumb man's making signs.

If any person be dumb, and yet hath his understanding, should they say to him, may we write a bill of divorce to thy wife, 〈 in non-Latin alphabet 〉 and he nod with his head, they make the experiment upon him three times, &c. And a little after, 〈 in non-Latin alphabet 〉 they do not much rely upon the signs of the deaf and dumb man. For, as it is in the same place, 〈 in non-Latin alphabet 〉 the dumb person, and the deaf and dumb differ. Gloss. The one can hear and not speak, the other can neither hear nor speak.

Amongst the Doctors the 〈 in non-Latin alphabet 〉 the deaf and dumb person, is commonly looked upon as one made so by some fit of Palsy or Apoplexy, by which the intellectuals are generally affected; whence the deaf and dumb are, according to the traditional Canons, deprived of several offices and privileges, of which others are capable.

This case therefore of Zacharias might have occasioned a considerable question whether he ought not to have been sequestered from his ministry, and deprived of all the privileges of his Priesthood, because he had been struck deaf and dumb, but that it happened to him in so signal and extraordinary a way.

VERS. XXIV.

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She hid herself five months.

SHE hid herself five Months, saying, Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men.

She was big with child, it is plain, because God had looked on her and taken away her reproach among men. She hid herself, because the Lord had dealt so with her, till he had taken away her reproach: giving her so remarkable a Son, one who was to be so strict a Nazarite, and so famous a Prophet. Lest therefore she should any way defile herself by going up and down, and thereby contract any uncleanness upon the Nazarite in her womb, she withdraws and sequesters herself, from all common conversation. Consult Judge. XIII. 4.

There were several amongst the Jews, that were wont to take upon them the Sect of the Nazarites by their own voluntary vow. [Three hundred at once in the days of Janneus the King, came together to Simeon ben Shetah. ] But there were but two only set apart by divine appointment, Sampson and the Baptist. Whom the same divine appointment designing to preserve untouched from all kind of pollution even in their Mothers Wombs, directed that the Mothers themselves should keep themselves as distant as might be from all manner of defilement whatsoever. Elizabeth obeys, and for the whole time wherein she bore the Child within her, she hid herself, for her more effectual avoiding all kind of uncleannesses; although it is true we have the mention but of five months, by reason of the Story of the sixth month which was to be immediately related, Vers. 26.

There is mention of 〈 in non-Latin alphabet 〉 a big bellyed Woman hiding herself for another reason .

VERS. XXVI.

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The Angel Gabriel.

R. Simeon ben Lachish saith, The names of Angels went up by the hand of Israel out of Babylon. For before, it is said, Then flew one of the Seraphims unto me; the Seraphims stood before him, [Isai. VI.] but afterward, the man Gabriel, [Dan. IX. 21.] and Michael your Prince, [Dan. X. 21.

The Angel calls Zacharias back to Dan. IX. where the prediction concerning the coming of the Messiah, was foretold by Gabriel.

VERS. XXIX.

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Was troubled, &c.

I. IT was very rare and unusual for men to salute any Women. At least if that be true in Kiddushin Rabh Judah the President of the Academy of Pombeditha, went to Rabh Nachman Rector of the Academy of Neharde, and after some talk amongst themselves, saith Rabh Nachman, let my Daughter Doneg bring some drink, that we may drink together. Saith the other, Samuel saith, we must not use the ministry of a Woman: But this is a little Girl, saith Nachman. The other answers, but Samuel saith, we ought not to use the ministry of any Woman at all. Wilt thou please saith Nachman, to salute Lelith my Wife? But saith he, Samuel saith, the voice of a Woman is filthy nakedness. But saith Nachman, thou mayest salute her by a messenger. To whom the other, Samuel saith, they do not salute any Woman. Thou mayest salute her, saith Nachman, by a proxie, her Husband. But Samuel saith, saith he again, they do not salute a Woman at all.

II. It was still much more rare and unusual to give such a kind of Salutation as this 〈 in non-Latin alphabet 〉 , Hail thou that art highly favored 〈 in non-Latin alphabet 〉 or: 〈 in non-Latin alphabet 〉 By which title Gabriel had saluted Daniel of old: with this exception, that it was terror enough so much as to see an Angel.

VERS. XXXII.

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Shall be called the Son of the highest.

THAT is, he shall be called the Messiah: for Messiah, and the Son of God, are convertible terms. Whether the Angel expressed it by 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 is uncertain. It is certain that both these words were very much in use in that Nation. 〈 in non-Latin alphabet 〉 very commonly in use in the Holy Scriptures, 〈 in non-Latin alphabet 〉 more frequently in Talmudic Authors. As to the former, we may take notice of that passage in Rosh Hashanah .

The Kingdom of the Greeks made a severe decree, that the name of God should not so much as be mentioned amongst the Jews. But when the Kingdom of the Asmoneans prevailed and overcame them, they decreed, that they should mention the name of God even in their writings of contracts: for so they wrote 〈 in non-Latin alphabet 〉 In the year N. or N. of Johanan the High Priest of the High God.

But 〈 in non-Latin alphabet 〉 is much more in use amongst the Talmudists.

VERS. XXXV.

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The Holy Ghost shall come upon thee, &c.

I. THIS Verse is the Angel's gloss upon that famed Prophecy, Behold a Virgin shall conceive and bring forth. The veracity of which, Mary not questioning, believing further that she herself was that Virgin designed, and yet being utterly ignorant of the manner how so great a thing should be brought about, she only asks, How shall this be, &c? Doubtless she took the Prophecy in its proper sense, as speaking of a Virgin untouched. She knew nothing then, nor probably any part of the Nation at that time so much as once thought of that sense, by which the Jews have now for a great while disguised that place and the word 〈 in non-Latin alphabet 〉

II. Give me leave for their sakes in whose hands the book is not, to transcribe some few things out of that noble Author Morney , which he quotes concerning this grand mystery from the Jews themselves.

Truth shall spring out of the earth. R. Jotten, saith he, notes upon this place, That it is not said truth shall be born, but shall spring out; because the Generation and Nativity of the Messiah, is not to be as other creatures in the world, but shall be begot without Carnal Copulation, and therefore no one hath mentioned his Father, as who must be hid from the knowledge of men, till himself shall come and reveal him. And upon Genes. Ye have said, saith the Lord, we are Orphans, bereaved of our Father; such an one shall your redeemer be whom I shall give you. So upon Zacharias, Behold my servant whose name is of the branch: And out of Psal. CX. Thou art a Priest after the order of Melchizedek: He, saith R. Berachiah, delivers the same things. And R. Simeon Ben Jochai upon Genes. more plainly, viz. That the Spirit, by the impulse of a mighty power, shall come forth of the Womb though shut up, that will become a mighty Prince, the King Messiah. So he.

VERS. XXXVI.

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Hath also conceived a Son in her old age.

THE Angel teaches to what purpose it was, that Women either barren before, or considerably stricken in years, should be enabled to conceive and bring forth, viz. to make way for the easier belief of the Conception of a Virgin. If they either beside or beyond nature conceive a Child, this may be some ground of belief that a Virgin, contrary to Nature, may do so too. So Abraham by Faith saw Christ's day, as born of a pure Virgin, in the birth of his own Son Isaac of his old and barren Wife Sarah.

VERS. XXXIX.

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She went into the hill Country, &c.

THAT is, to Hebron, Jos. XXI. 11. For though it is true indeed, the Priests after the return from Babylon, were not all disposed and placed in all those very same dwellings they had possessed before the Captivity; yet is it probable that Zacharias, who was of the seed of Aaron, being here said to dwell in the hill Country of Judah, might have his House in Hebron, which is more peculiarly said to be the City of Aaron 's offspring.

VERS. XLI.

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The Babe leaped in her Womb.

SO the Seventy, Gen. XXV. 22. 〈 in non-Latin alphabet 〉 , The Children leaped in her womb. Psal. CXIV. 4. 〈 in non-Latin alphabet 〉 , the Mountains skipped. That which is added by Elizabeth, Vers. 44. 〈 in non-Latin alphabet 〉 ▪ The babe leaped in the womb for joy, signifies the manner of the thing not the cause: q. d. it leaped with vehement exultation. For John while he was an Embryo in the Womb, knew no more what was then done, than Jacob and Esau when they were in Rebecca 's Womb, knew what was determined concerning them.

At the Red Sea, even the infants sung in the wombs of their Mothers, as it is said 〈 in non-Latin alphabet 〉 Psal. LXVIII. where the Targum to the same sense, Exalt the Lord 〈 in non-Latin alphabet 〉 ye infants in the bowels of your Mothers, of the seed of Israel. Let them enjoy their Hyperboles.

Questionless Elizabeth had learnt from her Husband, that the Child she went with, was designed as the fore-runner of the Messiah, but she did not yet know, of what sort of Woman the Messiah must be born, till this leaping of the infant in her womb became some token to her.

VERS. LVI.

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Abode with her three Months.

A Space of time very well known amongst the Doctors, defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I.

VERS. LIX.

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And they called it, &c.

I. THE Circumciser said , Blessed be the Lord our God, who hath sanctified us by his precepts, and hath given us the Law of Circumcision. The Father of the infant said who hath sanctified us by his precepts, and hath commanded us to enter the Child into the Covenant of Abraham our Father. But where was Zacharias 's tongue for this service?

II. God at the same time instituted Circumcision, and changed the names of Abraham and Sarah: hence the custom of giving names to their Children at the time of their Circumcision.

III. Amongst the several accounts why this or that name was given to the Sons, this was one that chiefly obtained, viz. for the honor of some person whom they esteemed they gave the Child his name. Which seems to have guided them in this case here when Zacharias himself being dumb, could not make his mind known to them. Mahli the Son of Mushi, hath the name of Mahli given him, who was his Uncle, the Brother of Mushi his Father, 1 Chron. XXIII. 21, 23.

R. Nathan said, I once went to the Islands of the Sea, and there came to me a Woman, whose first born had died by Circumcision, so also her second Son. She brought the third to me. I bad her wait a little till the blood might asswage. She waited a little, and then Circumcised him, and he lived: They called him therefore by my name 〈 in non-Latin alphabet 〉 Nathan of Babylon. See also Jerusalem Jevamoth .

There was a certain Family at Jerusalem, that were wont to die about the eighteenth year of their age: They made the matter known to R. Johanan ben Zacchai, who said, perhaps you are of Eli's Lineage, concerning whom it is said, The increase of thine House shall die in the flower of their age. Go ye and be diligent in the study of the Law, and ye shall live. They went and gave diligent heed to the Law, and lived. They called themselves therefore 〈 in non-Latin alphabet 〉 The Family of Johanan, after his name.

It is disputed in the same Tract , whether the Son begot by a Brother's raising up seed to his Brother, should not be called after the name of him that is deceased; for instance, if one dies without a Son, and his name be Joseph, or Johanan, whether the Son that is born to this man's Brother, taking his Brother's Widow to Wife, should not have the name after him that first had her, and be called Joseph, or Johanan. Otherwise, indeed it was very seldom that the Son bore the name of the Father, as is evident both in the Holy Scriptures, and the Rabinical Writers. It cannot be denied but that sometimes this was done, but so very rarely, that we may easily believe the reason why the Friends of Zacharias would have given the Child his own name, was merely, either because they could by no means learn, what he himself designed to call him; or else in honor to him, however he lay under that divine stroke at present, as to be both deaf and dumb.

VERS. LXXVIII.

〈 in non-Latin alphabet 〉 .

The day-spring from on high.

I Would readily have rendered it the branch from on high, but for what follows, to give light, &c.

I. It is known and observed by all that 〈 in non-Latin alphabet 〉 is by the Seventy rendered 〈 in non-Latin alphabet 〉 ▪ Jerem. XXIII. 5. Zech. III. 8. & VI. 12. Now everyone knows, that 〈 in non-Latin alphabet 〉 signifies a branch: And as to the word 〈 in non-Latin alphabet 〉 .

II. There is 〈 in non-Latin alphabet 〉 , as well as 〈 in non-Latin alphabet 〉 , Ezek. XVI. 7. 〈 in non-Latin alphabet 〉 ▪ As the bud (or spring) of the the field, Ibid. cap. XVII. 10. 〈 in non-Latin alphabet 〉 ▪ It shall wither in the clod where it grows.

And well may Christ indeed in this sense be said to be the 〈 in non-Latin alphabet 〉 , the branch or spring from on high, in opposition to that branch from below, by which mankind was undone, viz. the forbidden Tree in Paradise.

VERS. LXXX.

〈 in non-Latin alphabet 〉 .

In the deserts.

WHether John was an Eremite in the sense as it is now commonly taken, we may inquire and judge by these two things: I. Whether there was ever any Eremite in this sense among the Jews. II. Whe he absented himself from the Synagogues, from the Feasts at Jerusalem, and to this may be added, whether he retired and withdrew himself from the society of mankind: If he absented from the Synagogues, he must have been accounted 〈 in non-Latin alphabet 〉 a wicked neighbor . If from the Feasts, he transgressed the command, Exod. XXIII. 17. If from the society of mankind; what agreeableness was there in this? It seems very incongruous, that he that was born for this end, to turn the disobedient, &c. should withdraw himself from all society and converse with them. Nothing would persuade me sooner that John was indeed an anchoret, than that which he himself saith, that he did not know Jesus, Joh. 1. 31. whereas he was so very near akin to him. One might think, surely he must have lain hid in some Den or Cave of the Earth, when for the space of almost thirty years wherein he had lived, he had had no society with Jesus, so near a kinsman of his, nay not so much as in the least to know him. But if this were so, how came he to know, and so humbly refuse him when he offered himself to be baptized by him? Matth. III. 14. And this, before he was instructed who he was by the descent of the Holy Ghost upon him, Joh. I. 33.

From this question may arise two more.

I. Whether John appeared or acted under the notion of a Prophet, before his entrance into the thirteenth year of his age? I am apt to think he did not, and hence I suppose it is said concerning him, that he was in the deserts, that is, he was amongst the Rusticks and common rank of Men, as a Man of no note or quality himself, till he made himself public under the notion and authority of a Prophet.

II. Whether he might not well know his Kinsman Jesus in all this time, and admire his incomparable sanctity, and yet be ignorant that he was the Messiah? Yea and when he modestly repulsed him from his Baptism, was it, that he acknowledged him for the Messiah? (which agrees not with Joh. I. 33.) or, not rather, that by reason of his admirable holiness, he saw that he was above him?

〈 in non-Latin alphabet 〉 .

Till the day of his showing unto Israel.

John was unquestionably 〈 in non-Latin alphabet 〉 a Priest by birth, and being arrived at the thirtieth year of his age, according to the custom of that Nation, he was after examination of the great Council, to have been admitted into the Priestly Office, but that God had commissioned him another way.

In the room Gazith the great Council of Israel sat, and judged concerning the Priesthood. The Priest in whom any blemish was found, being clothed, and veiled in black, went out and was dismissed: but if he had no blemish, he was clothed and veiled in white, and going in ministered and gave his attendance with the rest of the Priests his Brethren. And they made a gaudy day, when there were no blemish found in the Seed of Aaron the Priest.

CHAP. II.

VERS. I.

〈 in non-Latin alphabet 〉 .

From Caesar Augustus.

THE New Testament mentions nothing of the Roman Government, but as now reduced under a Monarchical form. When that head which had been mortally wounded, in the expulsion of the Tarquins, was healed and restored again in the Caesars, Rev. XIII 3. All the world wondered, saith St. John, and well they might, to see Monarchy, that had for so many hundred years been antiquated and quite dead, should now flourish again more vigorously and splendidly than ever.

But whence the Epocha or beginning of this Government should take its date is something difficult to determine. The foundations of it, as they were laid by Julius Caesar, so did they seem overturned, and erased again in the death he met with in the Senatehouse. It was again restored, and indeed perfected by Augustus; but to what year of Augustus should we reckon it? I would lay it in his one and thirtieth, the very year wherein our Savior was born. Of this year Dion Cassius lib. 55. speaks thus.

〈 in non-Latin alphabet 〉 . The third decennium (or term of ten years) having now run out, and a fourth beginning, he being forced to it, undertook the Government. Observe the force of the word 〈 in non-Latin alphabet 〉 . Then was Augustus constrained, or compelled to take the Empire upon him. The Senate, the people, and as it should seem, the whole Republic, with one consent, submitting themselves entirely to a Monarchical form of Government, did even constrain the Emperor Augustus (who for some time stiffly refused it) to take the reins into his hands.

I am not ignorant that the computation of Augustus his Reign, might reasonably enough commence from his Battle and victory▪ at Actium; nor do the Gemarists count amiss, when they tell us that the Roman Empire took its beginning in the days of Cleopatra. And you may if you please call that a Monarchical Government, in opposition to the Triumvirate, which at that battle breathed its last. But that certainly, was the pure and absolute Monarchy, which the Senate and the Common-wealth did agree and consent together to set up.

〈 in non-Latin alphabet 〉 .

Should be taxed.

The Vulgar, and other Latin Copies read, ut describeretur, should be described, which, according to the letter might be understood of the setting out the whole bounds of the Empire, according to its various and distinct Provinces. Only that Aethicus tells us this had been done before; whose words since they concern so great and noble a Monument of antiquity, may not prove tedious to the Reader, to be transcribed in this place.

Julius Caesar Bissextilis rationis inventor, &c. Julius Caesar the first inventer of the Bissextile account, a man singularly instructed in all divine and human affairs, in the time of his Consul-ship, by a decree of the Senate procured that the whole Roman jurisdiction, should be measured out, by men of greatest skill, and most seen in all the attainments of Philosophy. So that Julius Caesar, and M. Antony being Consuls, the world began to be measured.

That is, from the Consulship of Caesar above mentioned, to the Consulship of Augustus the third time, and Crassus; the space of One and twenty years, five months, and eight days, all the East was surveighed by Zenodoxus.

From the Consulship likewise of Julius Caesar and M. Antony, to the Consulship of Saturnius and Cinna, the space of two and thirty years, one month, and ten days, the South was measured out by Polyclitus; so that in two and thirty years time, the whole world was surveighed, and a report of it given in unto the Senate.

Thus he: Though something obscurely in the accounts of the Consuls; as also in his silence about the West; which things I must not stand to inquire into at this time. This only we may observe, that Julius Caesar was Consul with Antony A. U. C. 710. And that the surveigh of the Roman Empire being two and thirty years in finishing, ended A. V. C. 742. that is, twelve years before the Nativity of our Savior.

Let us in the mean time guess what course was taken in this surveigh: I. It is very probable, they drew out some Geographical Tables, wherein all the Countries were delineated, and laid down before them in one view. II. That these Tables or Maps were illustrated by Commentaries, in which were set down the description of the Countries, the names of places, the account of distances, and whatever might be necessary to a complete knowlede of the whole bounds of that Empire. That some such thing was done by Augustus his own hand so far as concerned Italy, seems hinted by a passage in Pliny , Quâ in re praefari necessarium est Authorem nos Divum Augustum secuturos, descriptionem{que} ab eo factam, Italiae totius in regiones XI. In which thing, we must tell before hand, that we intend to follow Augustus, and the description he made of all Italy, dividing it into XI Countries.

And now, after this Survey of Lands and Regions, what could be wanting, to the full knowledge of the Empire, but a strict account of the people, their Patrimony and Estates? and this was Augustus his care to do.

Recepit & morum legumque regimen aeque perpetuum. &c. He took upon him the Government both of their manners and Laws, and both perpetual. By which right, though without the title of Censor, he laid a tax upon the people three times. The first and third with his Colleague, the second alone. The first, with his Colleague, M. Agrippa. The third, with his Colleague Tiberius. The second, by himself alone: and this was the Tax, our Evangelist makes mention of, in this place.

VERS. II.

〈 in non-Latin alphabet 〉 , &c.

This taxing was first made, &c.

NOT the first taxing under Augustus, but the first that was made under Cyrenius. For there was another taxing under him, upon the occasion of which the Sedition was raised by Judas the Gaulonite. Of this Tax of ours Dion Cassius seems to make mention, the times agreeing well enough, though the agreement in other things is more hardly reducible.

〈 in non-Latin alphabet 〉 , &c. He began a tax upon those that dwelt in Italy, and were worth two hundred Sesterces: sparing the poorer sort, and those that lived beyond the Countries of Italy, to avoid tumults.

If those that lived out of Italy were not taxed, how does this agree, with the Tax our Evangelist speaks of? unless you will distinguish. In one sense, they were not taxed, that is, as to their Estates, they were not to pay anything: but in another sense they were; that is, as to taking account of their names, that they might swear their allegiance, and subjection to the Roman Empire. As to this, let the more learned judge.

VERS. IV.

〈 in non-Latin alphabet 〉 .

Because he was of the House and Lineage of David.

WE read in the Evangelists of two Families that were of the Stock and Line of David; and the Talmudic Authors mention a third. The Family of Jacob the Father of Joseph, the Family of Eli the Father of Mary, and the Family of Hillel, the President of the Sanhedrin, 〈 in non-Latin alphabet 〉 who was of the seed of David, of Shephatiah the Son Abital .

I do not say that all these met at this time in Bethlehem. It is indeed remarkit of Joseph that he was of the House of David; partly because he was to be the reputed (though he was not the real) Father of Christ; and partly also, that the occasion might be related, that brought Mary to Bethlehem, where the Messiah was to be born. But it may be considered, whether Cyrenius being now to take an estimate of the people, might not on purpose and out of policy summon together all that were of David 's Stock, from whence he might have heard the Jews Messiah was to spring, to judge whether some danger might not arise from thence.

VERS. VII.

〈 in non-Latin alphabet 〉 .

There was no room for them in the Inn.

FRom hence it appears that neither Joseph nor his Father Jacob had any House of their own here, no nor Eli neither, wherein to entertain his Daughter Mary ready to lie-in. And yet we find, that two years after the birth of Christ, Joseph and Mary his Wife lived there in an hired House, till they fled into Egypt.

A certain Arabian said to a certain Jew, the Redeemer of the Jews is born; saith the Jew to him; what is his name? Menahem, saith the other. And what the name of his Father? Hezekiah. But where dwell they? 〈 in non-Latin alphabet 〉 In Birath Arba in Bethlehem Judah. He shall deserve many thanks, that will but tell us what this Birath Arba is. The Gloss tells us, no other than that this Birath Arba was a place in Bethlehem, which any one knows from the words themselves. But what, or what kind of place was it? 〈 in non-Latin alphabet 〉 Birah indeed is a Palace, or Castle; but what should 〈 in non-Latin alphabet 〉 Arba be? A man had better hold his tongue than conjecture vainly and to no purpose; otherwise, I might quote that in Sotah , 〈 in non-Latin alphabet 〉 which speaks concerning a promise, or a surety for the performance of the Law. But I forbear.

VERS. VIII.

〈 in non-Latin alphabet 〉 , &c.

And there were Shepherds—keeping watch over their stock, &c.

〈 in non-Latin alphabet 〉 These are the sheep of the wilderness; viz. those which go out to pasture, about the time of the Passover and are sed in the fields, 〈 in non-Latin alphabet 〉 and return home upon the first rain.

Which is the first rain? It begins on the third of the month Marheshvan. The middle rain is on the seventh: The l • st is the seventeenth. So R. Meir. But R. Judah saith, on the seventh, seventeenth, and one and twentieth.

The Spring coming on, they drove their Beasts into Wildernesses, or champagne grounds, where they fed them the whole Summer, keeping watch over them night and day, that they might not be impaired, either by Thieves or ravenous Beasts. They had for this purpose 〈 in non-Latin alphabet 〉 their Tower to watch in, or else 〈 in non-Latin alphabet 〉 certain small Cottages erected for this very end, as we have observed elsewhere. Now in the month Marheshvan, which is part of our October, and part of November; the Winter coming on, they betook themselves home again with the Flocks and the Herds.

VERS. XIII.

〈 in non-Latin alphabet 〉 .

A multitude of the heavenly host praising God.

THE Targumist upon Ezek. I. 24. 〈 in non-Latin alphabet 〉 An host of Angels from above. So in 1 Kings XIX. 11, 12. 〈 in non-Latin alphabet 〉 An host of the Angels of the wind. An host of the Angels of commotion. An host of the Angels of fire: And after the host of the Angels of fire, 〈 in non-Latin alphabet 〉 the voice of the silent Singers.

VERS. XIV.

〈 in non-Latin alphabet 〉 , &c.

Glory to God in the highest.

WE may very well understand this Angelic Hymn, if 〈 in non-Latin alphabet 〉 , good will toward men, be taken for the subject, and the rest of the words, for the predicate. The good will of God toward men, is glory to God in the highest, and peace on Earth. 〈 in non-Latin alphabet 〉 , And, is put between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Glory and Peace, not between them and 〈 in non-Latin alphabet 〉 , good will.

But now this 〈 in non-Latin alphabet 〉 , or good will of God toward men, being so wonderfully made known in the birth of the Messiah, how highly it conduced to the glory of God, would be needless to show: and how it introduced peace on the Earth, the Apostle himself shows from the effect, Ephes. II. 14. Coloss. I. 20. and several other places.

VERS. XXI.

〈 in non-Latin alphabet 〉 , &c.

And when eight days were accomplished, for the Circumcision of the Child.

THE disciples of R. Simeon ben Jochai asked him, why the Law ordained Circumcision on the eighth day? To wit, lest while all others were rejoyeing, the Parents of the Infant should be sad. The Circumcision therefore is deferred, till the Woman in Child bed hath got over her uncleanness. For as it is expressed a little before, The Woman that brings forth a man-child, is prohibited her Husband the space of seven days; but on the seventh day, at the coming in of the evening, which begins the eighth day, 〈 in non-Latin alphabet 〉 she washeth herself, and is allowed to go in unto her Husband. If she came nigh him within the seven days she made him unclean. On the eighth day therefore, Joseph addresseth himself to make provision for his Wife, and to take care about the Circumcision of the Child.

VERS. XXII.

〈 in non-Latin alphabet 〉 , &c.

When the days of her purification was accomplished, &c.

R. Asai saith, 〈 in non-Latin alphabet 〉 The Child whose Mother is unclean by Childbearing, is Circumcised the eighth day; but he whose Mother is not unclean by Child-bearing is not circumcised the eighth day.

You will ask probably what Mother that is, that is not unclean by Child-bearing. Let the Gloss upon this place make the Answer. She whose Child is cut out of her womb. As also a Gentile Woman, who is brought to bed today, and the next day becomes a Proselyte; her Child is not deferred till the eighth day, but is Circumcised straight-way. And the Rabbins a little after: One takes an handmaid big with child, and while she is with him, brings forth: her Child is Circumcised the eighth day. But if he takes a serving-maid, and with her a child newly born, that Child is Circumcised the first day.

They did not account an Heathen Woman unclean by Child-bearing, because she was not yet under the Law that concerned uncleanness. Hence on the other side, Mary was unclean at her bearing a Child, because she was under the Law: So Christ was Circumcised because born under the Law.

II. After seven days the Woman must continue for three and thirty days 〈 in non-Latin alphabet 〉 in the blood of her purifying, Levite. XII. 4. where the Greek 〈 in non-Latin alphabet 〉 ; in her unclean blood; far enough from the mind of Moses. And the Alexandrian M. S. much wider still: 〈 in non-Latin alphabet 〉 . She shall sit thirty and ten days in an unclean garment.

Pesikta as before Col. 4. It is written 〈 in non-Latin alphabet 〉 In the blood of her purifying. 〈 in non-Latin alphabet 〉 Though she issue blood like a flood, yet is she clean. Nor doth she defile anything by touching it, but what is Holy. For seven days immediately after she is brought to bed, she lies 〈 in non-Latin alphabet 〉 in the blood of her uncleanness; but the three and thirty days following, 〈 in non-Latin alphabet 〉 in the blood of her purifying.

〈 in non-Latin alphabet 〉 .

To present him to the Lord.

I. This was done to the first-born; but not to the Children, that were born afterward; nor was this done to the first-born, unless 〈 in non-Latin alphabet 〉 the first-born were fit for the Priest. For in Becoroth , they distinguish betwixt 〈 in non-Latin alphabet 〉 a first-born fit for inheritance, and 〈 in non-Latin alphabet 〉 a first-born fit for the Priest. That is, if the first-born should be any ways maimed, or defective in any of his parts, or had any kind of spot or blemish in him, this laid no bar for his inheriting, and yet made him unfit and uncapable of being consecrated to God.

II. The first born was to be redeemed immediately after the thirtieth day from his birth. Everyone is bound to redeem his first-born with five shekels, after he is thirty days old, as it is said, from a month old shalt thou redeem, Numb. XVIII. 16. Not that the price of that redemption was always paid exactly upon the thirtieth day, but that then exactly it became due. Hence in that Treatise newly quoted, If the Child die within the thirty days, and the Father hath paid the price of his redemption beforehand, the Priest must restore it: but if he die after the thirty days are past, and the Father hath not paid the price of his redemption, let him pay it. Where we find the price of redemption supposed as paid either before or after the thirty days.

III. The Women that were to be purified were placed in the East-gate of the Court, called Nicanor 's Gate, and were sprinkled with blood .

There stood Mary for her purifying: and there probably Christ was placed, that he might be presented before the Lord, presented to the Priest.

VERS. XXIV.

〈 in non-Latin alphabet 〉 , &c.

A pair of Turtle Doves, &c.

I. 〈 in non-Latin alphabet 〉 The Turtles were older, and of a larger size: Pigeons, less, and younger. For it is said of Pigeons, two young Pigeons, but not so of Turtles.

This was called 〈 in non-Latin alphabet 〉 the offering of the poor; which if a rich man offered, 〈 in non-Latin alphabet 〉 he did not do his duty. And when the Doctors speak so often of 〈 in non-Latin alphabet 〉 an offering rising or falling, it hath respect to this. For the offering of the richer sort was a Lamb; but if his hand could not reach to a Lamb, then he offered a pair of Turtles, or Pigeons. 〈 in non-Latin alphabet 〉 But if he was poor, he offered the tenth part of an Ephah, therefore is the oblation said to be rising or falling .

King Agrippa came one day to offer a thousand burnt offerings, but a certain poor man prevented him with two Turtle Doves. So also, when one would have offered a Bullock, there was a poor man prevented him with an handful of Herbs. We have the story at large in Vaji • ra rabb. .

II. Of the two Turtle Doves, or young Pigeons, one was to be offered as a burnt-offering, the other as a sin-offering. But as to the particular appointment of the one for the burnt-offering, the other for the sin-offering, that is which should be which, it is disputed among the Doctors, whether it lay in the breast of him or her that offered it or the Priests to determine it .

By the way we may observe, that the blessed Virgin offers a sin-offering for herself. Now, what the meaning and design of a sin-offering was, is evident from Levite. IV. & V.

VERS. XXV.

〈 in non-Latin alphabet 〉 .

Simeon. The same man was just and devout.

I. SImeon the just, 〈 in non-Latin alphabet 〉 of whom the Jewish Histories tell so many and great things, hath nothing to do here. For as it is certain that Simeon died long before: So as it very uncertain whether he deserved the title of just so well as our Simeon did. 〈 in non-Latin alphabet 〉 . He was called just both for his Piety toward God, and his Charity toward his Countrymen. Grant he was so, yet is it a far greater testimony that is given of our Simeon.

II. Rabban Simeon, the Son of Hillel, was alive, and at Jerusalem, in those very times wherein our Evangelist wrote, his Father Hillel also, still living: whom the Son suceeded, upon the decease of the Father, as President of the Council. But as to him, there is nothing famous concerning him, amongst Jewish Authors, but his bare name. Rabban Simeon the Son of old Hillel, a Prince of Israel, as his Father had been. As you may see in cap. 1. Schabb. 〈 in non-Latin alphabet 〉 There is no mention of him in Mishneh. He was therefore no Father of Traditions, neither were there any things recited from him in the Mishneh, Which indeed was very extraordinary: but how it should come to pass I cannot tell. Whether he had a sounder apprehension of things, or was not well seen in Traditions, or was this very Simeon, the Evangelist mentions, and so looked higher than the mere Traditions of men. This is all the hindrance, that Rabban Simeon lived a great while after the birth of our Savior, and had a Son Gamaliel, whom he bred up a Pharisee.

〈 in non-Latin alphabet 〉 .

Waiting for the consolation of Israel.

That is, believing the consolation of Israel was nigh at hand. The whole Nation waited for the consolation of Israel, insomuch that there was nothing more common with them than to swear by the desire they had of seeing it.

R. Judah ben Tabbai said, 〈 in non-Latin alphabet 〉 So let me see the consolation [of Israel] if I have not put to death a false witness. Simeon ben Shetah saith to him, so let me see the consolation, if thou hast not shed innocent blood.

R. Eliezer ben Zadok said, 〈 in non-Latin alphabet 〉 So let me see the consolation, if I did not see her gleaning Barley under the Horses heels.

R. Simeon ben Shetah said, Let me see the consolation, I saw one pursuing another with a drawn sword.

Those which desire the years of consolation that are to come.

VERS. XXV.

〈 in non-Latin alphabet 〉 , &c.

Yea and a sword shall pierce through thine own soul also.

THY soul, i. e. thy life. It is a prediction, that the Blessed Virgin should suffer Martyrdom. This Child of thine shall be set for a sign which shall be spoken against, neither shalt thou escape in the contradiction that shall be given him, for thou shalt die by the sword. Epiphanius gives some countenance to this exposition.

〈 in non-Latin alphabet 〉 , &c. Whether the Holy Virgin died and was buried, her death was crowned with infinite honor, she made a most chaste end, and the crown of her virginity was given her: 〈 in non-Latin alphabet 〉 , or whether she was put to death, (as it is written, a sword shall pass through thine own soul) she is possessed of glory and a crown amongst the Martyrs.

VERS. XXXVI.

〈 in non-Latin alphabet 〉 .

Anna a Prophetess, the Daughter of Phanuel of the Tribe of Aser.

THere were therefore Prophets at this time among the people. It is not to be denied that at this time there were; that is, when the morning of the Gospel began to dawn; but for four hundred years past, there had been one that had deserved that name, however the Jews vainly enough had honored the memories of some with that title; which we shall not meddle with at this present. But was this Anna accounted a Prophetess by the Jews? if so, whence that Proverbial expression out of Galilee ariseth no Prophet, Joh. VII. 52. She was certainly a Galilean, and for that very reason probably, it is here remarkit, that she was of the Tribe of Aser.

What think we of that passage in Vajierah rabba, fol. 174. 4. and Bemidbar rabb. fol. 250. 4. 〈 in non-Latin alphabet 〉 The King Messiah, who is placed on the North, shall come and build the House of the Sanctuary, which is placed on the South. Doth not this favor something of Christ's coming out of Galilee?

VERS. XXXVII.

〈 in non-Latin alphabet 〉 ▪

Departed not from the Temple.

I. IT may be doubted whether any Women ever discharged any office in the Temple▪ Some think they did. But that which they allege out of 1 Sam. II. 22. concerning the Women that assembled at the door of the Tabernacle of the Congregation, is quite another thing from any public ministering, if we will admit the Targumist and the Rabbins for Expositors. So Exod. XXVIII. 8. 〈 in non-Latin alphabet 〉 Women assembling by troops at the door of the Tabernacle of the Congregation. The Targumists both here and in the place newly quoted have it, 〈 in non-Latin alphabet 〉 Women that came to pray. The Greek Interpreters read it 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 for they render it 〈 in non-Latin alphabet 〉 . And by the same boldness or blindness, wholly left out that clause 1 Sam. II. 22. And how they lay with the Women that assembled at the door of the Tabernacle of the Congregation.

It is apparent that Women were wont to come from other parts to the Tabernacle for devotion's sake, not to perform any ministry. So this Anna, by birth of the Tribe of Aser, had changed her native soil, and fixed her abode at Jerusalem, partly, for devotion, that she might be the more at leisure for praying in the Temple, and partly as a Prophetess, that she might utter her Prophesies in the great Metropolis.

II. She departed not from the Temple, that is, not in the stated times of Prayer: according as it is commanded Aaron and his Sons, Levite. X. 7. Ye shall not go out from the door of the Tabernacle. Where Siphra, fol. 24. 2. 〈 in non-Latin alphabet 〉 not in the time of their ministry.

VERS. XLII.

〈 in non-Latin alphabet 〉 .

And when he was twelve years old.

LET a man deal gently with his Son, till he come to be twelve years old 〈 in non-Latin alphabet 〉 but from that time, let him descend with him into his way of living. That is, let him diligently, and with severity (if need be) keep him close to that way, rule, or art, by which he may get his living.

At twelve years old they were wont to inure Children to fasting, 〈 in non-Latin alphabet 〉 from time to time, or 〈 in non-Latin alphabet 〉 from hour to hour, that they might be accustomed to it, and so be capable of fasting upon the day of atonement.

Christ being now twelve years old 〈 in non-Latin alphabet 〉 applies himself to his proper work, 〈 in non-Latin alphabet 〉 , to be about his Fathers business.

〈 in non-Latin alphabet 〉 . Solomon when twelve years old, judged between the two Women.

R. Chama saith, that Moses when he was twelve years old, was taken from his Fathers House.

VERS. XLIII.

〈 in non-Latin alphabet 〉 .

And when they had fulfilled the days.

HEre ariseth a question, whether it was lawful to depart from Jerusalem, before the seven days were ended. If not, why did Peter and Cleophas go away on the third day? if they might, how then is that precept to be understood, about eating the unleavened bread throughout the whole seven days.

I. It is controverted amongst the Doctors about that passage, Deut. XVI. 6, 7. thou shalt sacrifice the Passover at the even, at the going down of the Son,—and thou shalt turn in the morning, and go into thy tents. Whether it be lawful, after they had eaten the Lamb, to go everyone to his own House. This is denied, and that not without reason. For as it is in the Gloss , On the day of the Feast (that is, the first day of the seven) the sabbatical limits forbad it. For on the Feast day, no man ought to exceed the bounds of a Sabbath days journey. That therefore (say they) that is said, thou shalt go into thy tents, is to be thus understood, thou shalt go into thy tents that are without the walls of Jerusalem; but, by no means, into thine own house.

II. Was it lawful then, to return home on the second day of the Feast? No it was not. For on that day was the general appearance in the Court, and presentment of their offerings. And this seems hinted by R. Elhanani in another Gloss upon the place newly cited. There were two reasons (saith he) of their lodging in Jerusalem, the one because of the Feast day, the other because of the 〈 in non-Latin alphabet 〉 or Offering.

III. It was not unlawful to depart on the third day, if necessity of affairs required it. But as in many other cases the Doctors were wont to speak, so might it be said in this 〈 in non-Latin alphabet 〉 it was much more commendable for them to abide in Jerusalem, till all the seven days were ended; and that especially because of the last day, which was a Festival or Holy-day.

R. Jose the Galilean saith, 〈 in non-Latin alphabet 〉 There are three things commanded to be done in the Feast: 1. 〈 in non-Latin alphabet 〉 The Chagigah. 2. 〈 in non-Latin alphabet 〉 The appearance in the Court. 3. 〈 in non-Latin alphabet 〉 The rejoicing. The Chagigah, or the Peace-offerings were on the first day: The appearance in the Court, was on the second day: The rejoicing might be on any day.

IV. In Moed Katon, a Treatise that discourseth on things lawful, or not lawful to be done in the intermedials of the Feast, or in those days of the Feast that were not kept holy; in the very entrance of that Discourse, there are several things allowed, which plainly argue absence and distance from Jerusalem.

As to eating unleavened bread, the precept indeed was indispensible, neither that anything leavened should be eaten, nor that any leaven should be found in their Houses, for seven days together; but no one would say that this command was restrained only to Jerusalem. It is said in Jerusalem Kiddushin, 〈 in non-Latin alphabet 〉 The Womens Passover is arbitrary. That is, the Womens appearance at Jerusalem at the Passover was at pleasure. But let them not say that eating unleavened bread was arbitrary, or at the Womens pleasure: for although they sat at home, and did not go to Jerusalem to the Passover, yet did they abstain from leaven in their own Houses. 〈 in non-Latin alphabet 〉 The unleavened bread was eaten in every house.

VI. It seems from the very phraseology 〈 in non-Latin alphabet 〉 , that Joseph and Mary continued at Jerusalem all the seven days; which was indeed generally done by others, for devotion's sake. And then think what numerous companies of people must be going away to this or that Country, yea particularly how great a crowd might be journeying together with Joseph and Mary toward Galilee. So that it may be less strange, if Jesus had not been within his Parents sight, though he had been among the crowd; nor that though they did not see him, yet that they should not suspect his abscence.

VERS. XLIV.

〈 in non-Latin alphabet 〉 .

They went a days journey.

THE first ordinary days journey from Jerusalem toward Galilee, was to Neapolis, of old called Shechem, distant thirty miles. But was this the days journey that Joseph and the company that travailed along with him, made at this time? The place where Christ was first mist by his Parents, is commonly shown at this day to Travailers, much nearer Jerusalem, by the name of Beer, but ten miles from that City. You may believe those that show it, as you think fit.

VERS. XLVI.

〈 in non-Latin alphabet 〉 .

Sitting in the midst of the Doctors.

I. 〈 in non-Latin alphabet 〉 There are three Courts of Judicature in the Temple: one in the gate of the Court of the Gentiles; another in the gate of the Court of Israel; a third in the room Gazith.

There was also a Synagogue in the Temple, which must be observed. The High Priest came to read (those places which were to be read on the day of atonement.) The Chazan of the Synagogue, takes the Book and gives it to the Ruler of the Synagogue, the Ruler to the Sagan, the Sagan to the High Priest, &c. Where the gloss. There was a Synagogue near the Court, in the Mountain of the Temple.

In which of these places Christ was found sitting amongst the Doctors, let those tell us, that undertake to show the place where his Parents first missed him.

II. It is not easy to say what place he could be admitted to, amongst the Doctors, especially when that custom obtained, which is mentioned: The Rabbins have a Tradition, that from the days of Moses, to Rabban Gamaliel's, they were instructed in the Law, standing. But when Rabban Gamaliel died, the world languisht, so that they learnt the Law, sitting. Whence also that tradition, that since the death of Rabban Gamaliel, the glory of the Law was eclipsed.

Now when it was come to that pass after Gamaliel 's death, that the Disciples sat, while the Master read, how did they sit? 〈 in non-Latin alphabet 〉 On the ground. Hence that passage, Rabh would not sit upon his bed, and read to his Scholar while he sat upon the ground. Gloss. Either both should be on the bed, or both upon the ground.

The disciples of R. Eleazar ben Shammua, asked him, how came you to this great age? He answered them, I never made the Synagogue 〈 in non-Latin alphabet 〉 a common way. That is, he never took his passage through the Synagogue for a shorter cut. 〈 in non-Latin alphabet 〉 And I never walked upon the heads of the Holy people. The gloss is, Upon the heads of his Disciples, sitting upon the ground.

Whether on the naked floor might be a question, if there were place for it, but we let that pass at this present. For this custom of sitting prevailed after the death of Gamaliel, who took the Chair many years after this, that we are now upon. The great Hillel possessed the Seat at this time, or if he was newly dead, his Son Simeon succeeded him; so that it was the Disciples part in this age to stand, not to sit in the presence of their Doctors. How therefore should it be said of Christ, that he was sitting among the Doctors? let the following clause solve the difficulty.

〈 in non-Latin alphabet 〉 .

And asking them questions.

It was both lawful and customary for the Disciples, or any that were present, publicly to inquire either of the Doctor that was then reading, or indeed the whole consistory, about any doubtful matter, wherein he was not well satisfied. Take but two stories out of many others, that may illustrate this matter.

R. Judah ordained R. Levi ben Susi, for a Doctor to the Simonians. They made him a great chair, and placed him in it. Then propounded questions to him [occasioned from Deut. XXV. 9.] 〈 in non-Latin alphabet 〉 if the Brothers Wife should have her hands cut off, how should she loose the shoe of her Husbands Brother? 〈 in non-Latin alphabet 〉 If she should spit blood what then? Most profound questions certainly! such as require a most cunning sophister to unriddle them.

There is a story of a certain Disciple, that came and interrogated R. Joshua 〈 in non-Latin alphabet 〉 of what kind is Evening Prayer? He answered him, 〈 in non-Latin alphabet 〉 It is arbitrary. He came to Rabban Gamaliel, and asked him; he told him, 〈 in non-Latin alphabet 〉 It is that we are in duty bound to. How then, saith he, did R. Joshua tell me it is voluntary? saith the other, To morrow when I come into the Consistory, do thou come forth and question me about this matter. The Disciple stood forth, and asked Rabban Gamaliel [then President of the Sanhedrin] of what kind is Evening Prayer? He answers, 〈 in non-Latin alphabet 〉 It is a thing of duty▪ But behold, saith the other, R. Joshua saith it is a thing at pleasure. Saith Gamaliel to Joshua, dost thou affirm it to be a thing at pleasure? He saith unto him, No. Stand upon thy feet, saith the other, that they may witness against thee. Rabban Gamaliel was then sitting, and expounding. (Probably this very Article.) R. Joshua stood on his feet till all the people cried out to him. They say to R. Hotspith the Interpreter, Dismiss the people: They say to R. Zenon the Chazan say, Begin ye, and they said, begin thou: So all the people rose up and stood on their feet. They said unto him, Who is it thy wickedness hath not touched? they went out straight way, and made R. Eleazar ben Azariah President of the Council. 〈 in non-Latin alphabet 〉 How many seats were there? R. Jacob ben Susi saith, fourscore seats for the disciples of the wise, beside those who stood behind the bars. R, Jose cen Bon, saith, thirty beside those that stood behind the bars. We have the same Story.

This we transcribed the larglier, not only for proof of what we said, of the Disciples asking the Doctors Questions in the Court, but that the Reader might have a little sight of the manner of that Court, and how there were many, not only of the Disciples of the wise, but others too that flocked thither.

II. We may further add: In a City where there are not two great wise men, one fit to teach and instruct in the whole Law, the other whoknows how to hear, and ask, and answer, they do not constitute a Sanhedrin, although there were a thousand Israelites there, &c. In a City, where there are not two that may speak, and one that may hear, they do not constitute a Sanhedrin. In Bitter there were three: In Jabneh four, viz. R. Eliezer, R. Joshua, R. Akibah, and Simeon the Temanite. 〈 in non-Latin alphabet 〉 He judged before them, sitting on the ground. By him who hears, they mean one skillful in the Traditions, that can propound questions, and answer every question propounded. Such an one was Simeon the Temanite, who though he was a man of that learning, yet not being promoted to become one of the Elders, he sat upon the ground; that is, not on any of the benches of the Fathers of the Sanhedrin; but 〈 in non-Latin alphabet 〉 on one of the seats that were near the ground; for they speak these things, as done in the times after the death of Gamaliel. There is nothing absurd therefore in it, if we should suppose Christ gotten into the very Sanhedrin itself: Thither Joseph and his Mother might come, and seeking him might find him on the benches of the Fathers of the Council for that time, they having found him so capable both to propound questions and answer them. For it is plain they did admit of others, for other reasons, to sit sometimes in their seats . And it is less wonder if they suffer him to sit amongst them being but twelve years of age, whenas they promoted R. Eleazar ben Azariah to the Presidency itself, when he was but sixteen . But if it was in a lower Court, it is still less wonder if he sat amongst them. But that which might be chiefly inquired is, whether Christ sat amongst them as one of their disciples? this indeed is hardly credible.