Works

SECT. II. 〈 in non-Latin alphabet 〉 The Wilderness of Judah.

PErhaps I shall be laughed at, if I distinguish between the Wilderness of Judah, and the Wilderness of Judea. And formerly such a distinction did deserve laughter; but when the name of Idumea, as I have shown, swallowed up a great part of Judea, then it was not only to be born with, but necessary also, to distinguish between the Wilderness of Judah, of which Josh. XV. 61. and the Title of Psal. LXIII. and the Wilderness of Judea where John Baptized.

The Title of that Psalm in the original Hebrew is thus, 〈 in non-Latin alphabet 〉 A Psalm of David when he was in the desert of Judah. But the Greek Interpreters render it, A Psalm of David when he was 〈 in non-Latin alphabet 〉 , in the wilderness of Idumea. And the Vulgar, A Psalm of David when he was in the desert of Idumea: acting the part of no good Interpreters, but of no ill Paraphrasts. So Jer. IX. 26. 〈 in non-Latin alphabet 〉 . Upon Idumea, and upon Edom.

If you ask where David was when he composed that Psalm, it is answered, 1 Sam. XXIV. 1. In the wilderness of Eugaddi: and if you search further for the precise place, it was there where the Castel Masada was afterwards built. For I doubt not at all, that that place, as Josephus describes it, was the same with 〈 in non-Latin alphabet 〉 the Rocks of the wild Goats.

I appeal here to the Maps and their Authors, in whom Engedi and Masada (and Lots Cave ) are placed not very far from the utmost North coast of Asphaltites; let them say whether Idumea stretched out itself so far. If not, let them correct the Interpreters whom we have named; and though it be so, they might show by what authority they place those places there, and let them friendly correct me putting them far elsewhere.

SECT. III. A Scheme of Asphaltites, and of the Wilderness of Judah, or Idumea adjacent.

WE are now indeed out of our bounds (but we hope not out of the bounds of truth.) Therefore in one or two words we thus confirm the situation that we have assigned to these places.

I. In Gen. X. 19. Gaza and Sodom are made to lie in a parallel line.

II. Lasha is Callirrhoe. So Jonathan renders 〈 in non-Latin alphabet 〉 Unto Lasha: 〈 in non-Latin alphabet 〉 Unto Callirrhoe. So also Bereshith Rabba, and the Jerusalem Talmudists, in the places cited at the Margent.

You have the situation of it in Pliny on the same coast, with Macherus. Arabia of the Nomades looks upon Asphaltites on the East, Macherus on the South. On the same side is Callirrhoe a warm spring of a medicinal wholsomness.

And now let it be observed from the place alleged out of Genesis, that after the same manner, as Sidon and Gaza, the limits on the West part are placed, so are Sodom and Lasha seated on the East, one on the South, and the other on the North; and the other Cities stood in this order: From Lasha Southward Zeboim, after it Admah, after it Gomorrhah, and after it on the utmost Southern coast, Sodom.

III. The Asphaltites, saith Josephus, is extended in length, 〈 in non-Latin alphabet 〉 , unto Zoar of Arabia; and Deut. XXXIV. 3. Moses from Mount Nebo beheld Zoar from the utmost bounds of the land on that side, as he had beheld the utmost bounds of it from other sides.

IV. Engedi is Hazezon Tamar; so the Targum, Onkelos in Gen. XIV. 7. See 2 Chron. XX. 2. and Tamar was the utmost South border. Ezek. XLVII▪ 19▪ 〈 in non-Latin alphabet 〉

V. The border of Judea, saith Solinus, was the Castle Masada. And that not far from Asphaltites

Josephus indeed saith, that this Castle was 〈 in non-Latin alphabet 〉 , not far from Jerusalem; which seems to thwart me in placing it as I have done. But besides, that we might contend about that reading, when it is very usual with Historians to use the words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , not far off, and near, in a very wide and loose sense, one can hardly build anything upon this. So Solinus, Callirrhoe is a fountain very near Jerusalem, when yet how far off was it? And in Strabo, Lecheus is 〈 in non-Latin alphabet 〉 , A Port near Italy, when yet it was distant many hundreds of miles.

Masada in Hebrew is 〈 in non-Latin alphabet 〉 Matsada, which implies fortification: and that with good reason, when that Castle was fortified even to a miracle. The name is taken from 1 Sam. XXIII. 14▪ & 24. where the Seventy, the Syriac and Arabic seem to have read 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 Resh, and not with 〈 in non-Latin alphabet 〉 Daleth. For they read in the former place 〈 in non-Latin alphabet 〉 in the strait places: and in the latter 〈 in non-Latin alphabet 〉 , in Maserem, (otherwise 〈 in non-Latin alphabet 〉 , Masereth ) 〈 in non-Latin alphabet 〉 , in the strait places. The Syriac and Arabic read Masroth; as though they had read in the Original 〈 in non-Latin alphabet 〉 So Josephus, 〈 in non-Latin alphabet 〉 . He (David) with those that were with him went up to the strait place of Mastheri.

SECT. IV. The Wilderness of Judea, where John the Baptist was.

THUS far we have launched out into the Wilderness of Judah, or Idumea, and that the more willingly, because in describing it, I have described also some part of new Idumea, of which discourse was had in the Chapter aforegoing. Now we seek 〈 in non-Latin alphabet 〉 the Wilderness of Judea, concerning which the Gospels speak in the History of the Baptist.

I. And first we cannot pass it over without observation, that it was not only without Prophetical prediction, that he first appeared Preaching in the Wilderness, Isa. XL. 3. but it was not without a mystery also. For when the Heathen world is very frequently in the Prophets called the Wilderness, and God promiseth that he would do glorious things to that Wilderness, that he would produce there Pools of waters, that he would bring in there all manner of fruitfulness, and that he would turn the horrid desert into the pleasure of a Paradise (all which were to be performed in a spiritual sense by the Gospel) it excellently suited even in the letter with these promises, that the Gospel should take its beginning in the Wilderness.

II. I indeed think the Baptist was born in Hebron, a City of Aaron, in the Hill-Country of Judea, Josh. XXI. 11. Luk. I. 5, 39. he being an Aaronite by Father and Mother. The house of his Cradle is shewn to Travelers elsewhere, concerning which inquire whether Beth Zachariah, mentioned in Josephus, and the Book of the Maccabees, afforded not a foundation to that Tradition. It was distant from Bethsura only seventy furlongs or thereabouts, as may be gathered from the same Josephus, (by which word the Seventy render South Bethel in 1 Sam. XXX. 27.) and whether the situation does not agree, let them inquire who please.

A little Cell of his is also shown further in the Wilderness, as it is called, of Judea, cut out of a rock, together with his bed, and a fountain running by, which we leave to such as are easy of belief; the Wilderness certainly where he preached and baptized is to be sought for far elsewhere.

III. Luke saith, That the word of the Lord came to John in the Wilderness, 〈 in non-Latin alphabet 〉 , and he went into all the Country about Jordan. He sojourned from Wilderness to Wilderness. In the Wilderness in the Hill-country of Judea, he passed his youth as a private man; not as an Eremite, but employed in some work or study; and assumed nothing of austerity, besides Nazariteship, before the thirtieth year of his age. Then the spirit of Prophesy came upon him, and the word of the Lord came unto him, teaching him concerning his function and office, instructing him about his food and clothing, and directing him to the place where he should begin his Ministry.

The region about Jericho was that place, or that Country that lay betwixt that City and Jordan, and so on this side of it and on that about the same space; also on this side Jericho towards Jerusalem. A Country very agreeable to the title which the Evangelists give it, and very fit for John 's Ministry. For,

I. It was sufficiently desert, according to what is said, John came preaching in the Wilderness.

The space, saith Josephus, from Jericho to Jerusalem, is desert and rocky; but towards Jordan and the Asphaltites more level, but as desert and barren. And Saligniac writes, The journey from Jerusalem is very difficult, stony and very rough; the like to which I do not remember I have seen. Jericho is distant from Jordan almost ten miles, &c.

II. This Country might for distinction be called the Wilderness of Judea, because other Regions of Judea had other names: as The Kings Mountain, The Plain of the South, The Plain of Lydda, The Valley from Engedi, The Region about Betharon, &c.

III. Although that Country were so desert, yet it abounded very much with people. For besides that abundance of Villages were scattered here and there in it, 1. Jericho itself was the next City to Jerusalem in dignity. 2. There were always twelve thousand men in it, of the courses of the Priests. 3. That way was daily trodden by a very numerous multitude, partly of such, who travailed between those Cities, partly of such, who went out of other Parts of Judea, and likewise out of the Land of Ephraim into Perea, and of them who went out of Perea into those Countries. 4. John began his Ministry about the time of the Passover, when a far greater company flocked that way.

IV. This Country was very convenient for food and provision, in regard of its Wild Honey; of which let me say a few things.

SECT. V. 〈 in non-Latin alphabet 〉 , Wild Honey, Mark I. 6.

WHEN it is so often repeated in the Holy Scripture, that God gave to his people Israel a Land flowing with Milk and Honey, hence 1. One would conclude that the whole Land flowed with it. And 2. hence one would expect infinite hives of Bees. But hear what the Talmudists say of these things.

R. Jonah saith, The Land flowing with Milk and Honey is the Land, some part of which flows with Milk and Honey. And that part, they say, is in Galilee; for thus they speak, For sixteen miles every way from Zippor is a Land flowing with Milk and Honey: of which thing and Country we shall speak elsewhere.

R. Jose of Galilee saith, They bring not the first fruits out of the Country which is beyond Jordan, because that is not the Land flowing with Milk and Honey. And he that brought the first fruits was to say, The Lord gave us this Land flowing with Milk and Honey; And now I have brought the first fruits of the Land, which thou, O Lord, hast given me. Deut. XXVI. 9, 10.

But that part that flowed, how did it flow with Honey? Learn that from Ramban upon the place: When he saith, And Honey, he understands 〈 in non-Latin alphabet 〉 The Honey of Palms. For the Palm Trees which are in the Plain and in the Valleys abound very much with Honey.

There was Honey also distilling from the Fig-trees. R. Jacob ben 〈 in non-Latin alphabet 〉 Dositheus saith, I went on a certain time from Lydda to Ono before day break, up to the ankles in the Hny of Figs.

This is the 〈 in non-Latin alphabet 〉 The wild Honey, of which the Evangelists speak, as of the Baptists food. And how convenient for this the Region about Jericho was, which was called The Country of Palm-trees, is clear to every Eye. Diodorus Siculus hath these words of a certain Nation of Arabians; 〈 in non-Latin alphabet 〉 ▪ They have Pepper from the Trees, and much Honey, called wild Honey, which they use to drink with water. Whether it were also as plentiful in Locusts, we do not say; certainly in this also it gave place to no Country, if either barrenness or fruitfulness served for the breeding them: for Jericho, and the adjacent parts was like, a garden of pleasure, in the midst of a Desert. Certainly the place was very convenient for that great Work to be performed by the Baptist, that is, Baptizing in Jordan.

SECT. VI. 〈 in non-Latin alphabet 〉 The Region round about Jordan, Matth. III. 5.

HERE that of Borchard is not unuseful. Know, that from the rise of Jordan under Libanus, unto the Desert of Pharan, almost an hundred miles, Jordan itself on both shores, hath spacious and pleasant fields, which are compassed behind with very high mountains. The truth of which, if his Eyes had not experienced it, he might have learned from Josephus, who speaks thus.

Over Jericho hangs a mountain stretched forth Northward, even to the Country of Scythopolis; and Southward to the Country of Sodom, and the utmost borders of the Asphaltites. It is craggy, and not habitable by reason of barrenness. Against it runs out a mountain near Jordan, beginning at Julias, and the North Country, and stretched out Southward unto Gomorrhah, where it bounds the Rock of Arabia. The Middle between these two Mountanous Regions is called 〈 in non-Latin alphabet 〉 , The great Plain, extended from the Town Ginnabri unto the Asphaltites: in length MCC furlongs, in breadth CXX. 〈 in non-Latin alphabet 〉 . And it is cut in the middle by Jordan. The Plain of Jordan before the overthrow of Sodom, &c. Gen. XIX. is 〈 in non-Latin alphabet 〉 . The Country about it, in the LXX.

Those words teach, what is 〈 in non-Latin alphabet 〉 , The Region about Jordan: and the word 〈 in non-Latin alphabet 〉 All, added by the Evangelist, may persuade us, that the further side may also be taken in, especially if it be considered, how small a distance the River made. The space was so little, that, as the Gemarists relate, a fire kindled on one side reached over to the other. And they suppose, water on this side, might be spurted to the other, in that Caution; Let no man take the waters of purification, and the ashes of purification, and carry them beyond Jordan. Nor let him stand on this side, and spurt to the other.

However, The River was not so broad, but that two standing on each bank, might look upon one another, cast something over from the one side to the other, yea, and talk together. And then think, whether the Inhabitants of the further side resorted not to the Baptist, being so near him, and as it were within sight of him.

The Masters dispute, whether Jordan be to be esteemed, as the bounds of the Land of Israel, or as the Land itself: and the occasion of that dispute, ariseth from another question, namely this, The flock of one man is separated and divided into two parts, and those two parts feed in distant places: it is asked, Whether tithe is to be taken as of one flock, or two? Hence the discussion of the point glides to Jordan; one part of the flock is on this side Jordan, the other on the other. If Jordan be to be esteemed for the bounds of the Land, then one part is within the Land, the other without. But if it be to be reputed for the Land itself, then the business is otherwise. Among other things in this dispute,

Saith Rabbah Bar bar Channah, R. Jochanan saith, 〈 in non-Latin alphabet 〉 Jordan is not, but inwards from Jericho, and beneath it. You would think me more skillful than a Diver, to fetch this secret from the bottom. Jordan is not Jordan above Jericho, is a paradox that vexes the Glossers themselves, much more therefore may it me. One understands the thing according to the bare letter; for he that voweth, saith he, that he will not drink of Jordan, may drink above Jericho. Another understands it of Jericho, as being a bounds, yea as the bounds named below Jericho only, Josh. XVIII. 20. We make no tarrying upon the business. But if Jordan had such a limitation, that Jordan was not above Jericho, 〈 in non-Latin alphabet 〉 , The Region about Jordan, is to be understood in the same limitation, namely, that it is only below Jericho. See the LXX on Gen. XIII. 10, 12.

The Masters sifting this business out of one scruple move another; for they speak these words, Jordan sloweth out of the Cave of Paneas, goes along by the Sibbechean Sea, by the Sea of Tiberias, by the Sea of Sodom, 〈 in non-Latin alphabet 〉 And passeth on, and glides into the great Sea, 〈 in non-Latin alphabet 〉 But Jordan is not but inwards from Jericho, and below it. Let any show me where Jordan flows out of the Sea of Sodom into the Mediterranean. The River Shihor, carrying blackness in its name, may be taken for it, if it be any other, but neither does this appear concerning it.

While you see multitudes gathered together to John, and gladly baptized in Jordan, without fear, without danger, alas! how much was Jordan changed from that Jordan in that story of Saligniac. Jordan, saith he, in which place Christ was baptized, is famous for a ruinous building. Here therefore all we Pilgrims went into the holy River, and washed our Bodies, and our Souls; those from silth, and these from sin, a matter of very great joy and health, had not an unhappy accident disturbed our joys. For a certain Physician a French man of our company, an honest man, going something farther into the River, was caught with a Crocodile (whether one should call it a Dragon, or a beast, it is uncertain) and swallowed him up, not without the common grief of our brethren.

The Wilderness also, where our Savior underwent his forty days temptation, was on the same bank of Jordan where the baptism of John was, St. Luke witnessing it, that Jesus being now baptized 〈 in non-Latin alphabet 〉 , returned from Jordan, namely from the same Tract, whereby he came thither.

SECT. II. 〈 in non-Latin alphabet 〉 The Corban chests.

THERE was also a double Corban, whence the charges of things necessary for the Divine Worship were defrayed. The first was 〈 in non-Latin alphabet 〉 or certain Chests, of which thus the Masters.

: 〈 in non-Latin alphabet 〉 There were thirteen chests in the Temple, in which was written, 〈 in non-Latin alphabet 〉 New Shekels, (that is, of the present year) 〈 in non-Latin alphabet 〉 Old Shekels, (or, Shekels of the year past) 〈 in non-Latin alphabet 〉 Turtles, &c.

Maimonides still more largely and plainly: In the Temple were thirteen chests formed like Trumpets; that is, narrower below, and more broad above.

In one of these chests the Widow, commended by our Savior, cast in her two mites: but where they were placed we will inquire by and by.

SECT. III. The Corban 〈 in non-Latin alphabet 〉 Chamber.

THERE was also a Chamber, in which whatsoever money was collected in these chests, of which we have spoken, was emptied out into three other chests; which is called by the Talmudists emphatically, and 〈 in non-Latin alphabet 〉 or The Chamber.

There were three chests, each containing three Seahs, into which they empty the Corban, and on them were written 〈 in non-Latin alphabet 〉 And why saith R. Jose, was Aleph, Beth, Gimel writ upon them? Namely that it might be known, which of them was filled first, that it might first be emptied. R. Ishmael saith, the inscription was in Greek, Alpha, Beta, Gamma.

The chests, which are here spoken of, were those, into which the three greater were emptied, which always stood immovable in the Chamber. The manner of the emptying of which take from the words of the Gloss in the place alleged. Those chests, in which the money was laid up did contain twenty seven Seahs (each nine) and they were covered with a linnin cloth. He, who was to empty, entered with three chests containing nine Seahs. He first filled the chest marked 〈 in non-Latin alphabet 〉 , out of the first of the three great chests, and then covered it with the linnin cloth. Then he uncovered the second of the great chests, and out of it he filled the second chest, marked with 〈 in non-Latin alphabet 〉 ; and covered it again. Then he uncovered the third of the great chests, and filled the third chest marked • : but covered not the other again, &c.

Moreover of the manner and time of this emptying thus the Masters speak. Thrice in a year 〈 in non-Latin alphabet 〉 They take care about the Chamber (for let me render it thus in this place) that is, as the Gloss writes. Out of the thirteen chests they transferred whatsoever had been collected in them, into these three great ones, which were in this chamber, and in like manner they emptied them into three less, (of which before) 〈 in non-Latin alphabet 〉 About the space of half a month before Passover, before Pentecost, and before the Feast of Tabernacles: or, in the beginning of the month Nisan, and of the month Tisri, and fifteen days before Pentecost.

And here I cannot but transcribe the words of the Glosser in that place of the Talmud, which we are now upon, as not a little illustrating the place in the Evangelists.

They published, saith he, and made known, that they should bring the oblation of the Lord (the half Shekel) they that were near (to Jerusalem) at the Passover; and they that were further off, at Pentecost; and they that were most remote, at the Feast of Tabernacles : 〈 in non-Latin alphabet 〉 These words serve for a light to the story in S. Matthew, Chap. XVII. of the Collectors of the Didra • hm, or half Shekel, requiring it of Christ at Capernaum, when the Feast of the Passover was now past a great while ago. But we go on.

He who went into the Chamber, to empty the chests, went not in with a folded garment nor with shoes, nor with Sandals, nor with Phylacteries, nor with charms, &c. And the reason was, that there might be no opportunity, and all suspicion might be removed, of stealing, and hiding any of the money under them.

The money taken thence served to buy the daily Sacrifice, and the drink-offerings, salt, wood, frankincense, the show-bread, the garments of the Priests, and in a word, whatsoever was needful for the Worship and service of the Temple.

Yea, Rabh Asa saith, 〈 in non-Latin alphabet 〉 The Judges of things stolen, who were at Jerusalem, received as their stipend ninety nine Mana's 〈 in non-Latin alphabet 〉 out of the rent of the Chamber.

SECT. IV. Where the 〈 in non-Latin alphabet 〉 , Treasury was.

WE have searched out the things, now let us inquire after the places.

I. Those thirteen Chests which were called 〈 in non-Latin alphabet 〉 or Trumpets, we have fixed without all doubt in the Court of the Women; and that upon the credit of Josephus, 〈 in non-Latin alphabet 〉 . The Walks (saith he, speaking of that Court) running along between the Gates, extended inwardly from the Wall before the Treasuries, were born up with fair and great Columns. To this let us add the words of the Evangelist, Joh. VIII. 20. These words spake Jesus, 〈 in non-Latin alphabet 〉 , in the Treasury: if it had been said 〈 in non-Latin alphabet 〉 , over against the Treasury, which Mark saith, it might be understood of one of the Chambers, of which we have spoken: which sense the Arabic Interpreter seems to follow; who renders it, that Jesus s • t 〈 in non-Latin alphabet 〉 at the Gate of the Treasury. But when it is said, that he spake those words 〈 in non-Latin alphabet 〉 , in the Treasury, those Chambers are wholly excluded, into which it would be ridiculous to think that they permitted Christ to enter.

But note, the word 〈 in non-Latin alphabet 〉 , Treasuries, in Josephus is the Plural Number, and that he speaks of the Court of the Women, and you will be past doubting that he respected these Chests under the word Treasuries; and you will doubt as little that Mark looked the same way, when you shall have observed that his speech is of the woman, how both she and others cast money 〈 in non-Latin alphabet 〉 , into the Treasury, which as appears from those things we have produced out of the Talmudists, was neither customary nor allowed to do into other Corbans.

This Court indeed is commonly called in the Jewish Writers 〈 in non-Latin alphabet 〉 The Court of the Women; not that women only entered in there, but because women might not go further; in the same sense as the outward Court is called the Court of the Gentiles, not that Heathens only might enter there, but because they might not go further. That Court was also most ordinarily called 〈 in non-Latin alphabet 〉 The Mountain of the Temple; so this also whereof we are treating, was called 〈 in non-Latin alphabet 〉 , The Treasury.

When therefore it is said by St. Mark, that Jesus sat 〈 in non-Latin alphabet 〉 , Over against the Treasury, it comes to this, that he sat under the Walk, before which those Chests were placed. And when John saith, Jesus spake these words in the Treasury, it is all one as if he had said, He spake these words in the Court of the Women; yea, in that place where those Chests were, that that place might be distinguished from others which were in that Court; for in every corner of that Court there was a little Court, each one called by its own name, as appears in the places written in the Margin .

II. To trace the situation of the rest of the Corbans, concerning which we have made mention, is not now the business before us; for that which was propounded as our task, we have dispatched. But this we cannot but advise for the Readers sake, that on the North-side of the Court of Israel, was a Gate which was called the Corban-gate; yea by comparing the words of the Masters, there seem to be two Gates of the same name, one of which if you make to belong to that Corban Chamber, into which the money out of the thirteen Chests was emptied, and the other to belong 〈 in non-Latin alphabet 〉 to that Corban, that was appointed for the repair and amending of the building itself, perhaps you will not mistake. Certainly you will not find any place more probable in those Writers.

SECT. V. 〈 in non-Latin alphabet 〉 Gad Javan in the Temple.

IN the Talmudic Book Zavim these words occur, obscure enough : 〈 in non-Latin alphabet 〉 He saw one (woman) multiplied (or, continued) like three, which are as from Gad Javan to Siloah. The thing discoursed of, is of the discovery of some profluvious issue. For example, one discovers such a profluvious issue in himself, now one, by and by another, presently after a third; it is disputed, how great or how little distance of time is to be assigned, to make it one or two profluviums; and consequently to how great or how small an oblation the party is bound for his purification. The Tradition, which we have produced comes to this: namely, if one sees such an issue at one time, which is so continued, that it contains the space of three discoveries; that is, so much time as one might walk from Gad Javan to Siloam 〈 in non-Latin alphabet 〉 Behold! such a man is completely Profluvious.

The Glossers, and the Aruch teach us what was 〈 in non-Latin alphabet 〉 Gad Javan. Hear themselves, Gad Javan is a phrase drawn from those words : 〈 in non-Latin alphabet 〉 That prepare a Table for that Troop (Isaiah. LXV. 11. Where the LXX read, 〈 in non-Latin alphabet 〉 , Preparing a Table for the Devil. The Vulgar reads, Qui ponitis fortunae mensam, Who set a Table for fortune. The Interlinear, Jovi mensam, a Table for Jupiter.) And it is a place where the Kings of Grecia erected an Idol: as it is said in the book Avodah Zarah, In the corner looking North-East, the Asmoneans hid the stones of the Altar, which the Greeks had profaned with their Idols.

But whether these our Interpreters suppose Gad Javan to be that chamber, where those stones lay hid, laid up there, by the Asmoneans when they repaired the Altar, concerning which place see, if you please, the place in the Margin; or whether they suppose it to be the place itself where the Idol stood, inquire. But how much space it was thence, and what way they went from thence to Siloam, I heartily wish, they had told us. They say only thus much of that matter, That it was so much space as one might walk while a man twice bathed, and twice dried himself.

Being now in the Temple we cannot but take notice of a name of it, usual among the Masters, namely 〈 in non-Latin alphabet 〉 Birah, that is, as the Aruch explains it, A Palace. If a mischance in the night (or a Gonorrhea) happened to any Levite, going forth 〈 in non-Latin alphabet 〉 he went down into a secret walk, which led away under Birah, or the Sanctuary, to a Bath, &c. These things are related of the second Temple. But elsewhere, when it is disputed, Whether men were better under the first Temple, or the second, Rabba determines it, 〈 in non-Latin alphabet 〉 Birah may teach this, which they had, that lived before; but they had not, that lived after. If by 〈 in non-Latin alphabet 〉 Birah, is to be understood the Temple itself, both they that lived before, and they that lived after, had it; if some particular part of the Temple, they that lived after had that also, as appears from the places alleged. But by the thread of the Discourse in the place quoted, it seems, that by 〈 in non-Latin alphabet 〉 Birah, Rabbah understood not the Temple itself, but the Glory of the Temple, and those divine endowments of it, The Heavenly fire, The Ark, Urim, &c. Which were present to the first Temple, but absent from the second. For presently they slip into discourse concerning the ceasing of Prophesy under the second Temple, and the Bath Kol succeeding in its places. The word 〈 in non-Latin alphabet 〉 is in David's mouth, 1 Chron. XXIX. 19. 〈 in non-Latin alphabet 〉 to build the Palace for which I have made provision.

SECT. VI. Jerusalem in Herodotus is Cadytis.

LET us also salute Jerusalem, and that under its most glorious name, The Holy City. Herodotus points it out, if we are not much mistaken, under the name of Cadytis. 〈 in non-Latin alphabet 〉 From Phenice unto the mountains of Cadytis, which is the City of those Syrians, who are called Palestins. That Jerusalem is pointed out by him under this name, these things following persuade me.

I. It was commonly called 〈 in non-Latin alphabet 〉 Kedoshah, Holy. The Jewish money wheresoever dispersed, spake out this title of the City. But now when it was very common in the Syrian Dialect to change 〈 in non-Latin alphabet 〉 Schin into 〈 in non-Latin alphabet 〉 Thau, how easy was it among them, and among other nations imitating them, that Cadysha should pass into Cadyta, and Cadytis; as 〈 in non-Latin alphabet 〉 Chedasha, New, passed into 〈 in non-Latin alphabet 〉 Chadatha.

II. He compareth Cadytis to the great City of Sardis. For 〈 in non-Latin alphabet 〉 From the City Cadytis, as he goes on, not much less than Sardis, as I think. But now there was no City at all within Palestine, worthy to be compared with Sardis, a most famous Metropolis in times past, except Jerusalem.

III. These things also he speaks of Necho King of Egypt: 〈 in non-Latin alphabet 〉 But Necus joining in a foot battle with the Syrians in Magdalus, obtained the victory: and after that took Cadytis the great City of Syria.

Which passage, if it be compared with the holy story of Pharaoh Necho overcoming Josiah in the battle in the vale of Megiddo, and disposing of the Jewish throne, 2 King. XXIII. 33, 34. it fixeth the thing beyond all controversy.

Herodotus goes forward, 〈 in non-Latin alphabet 〉 From Cadytis the Sea Mart towns, as far as Jenysus belong to Arabia. From Jenysus onward to the Serbon Lake belong to the Syrians, Words obscure enough, especially which was the City Jenysus: the Talmudists indeed mention 〈 in non-Latin alphabet 〉 Jenush among the Towns, which they say are 〈 in non-Latin alphabet 〉 in the Consines, but the situation does not agree. But we will not pursue the matter in this place.

SECT. VII. The Streets of Jerusalem.

THE Streets of Jerusalem were swept every day. 〈 in non-Latin alphabet 〉 Hence The monies that were found in Jerusalem before those that bought Cattle, are always tenths. The monies found in the Mount of the Temple are 〈 in non-Latin alphabet 〉 profane, or common. In Jerusalem on other days of the year they are common, but in the time of the Feasts, they are all Tenths. But saith R. Shemaia, Upon what reason is this? When the Streets of Jerusalem are swept every day.

The Gloss writes thus, They are always tenths: both in the time of the feasts, and in the time when there are no feals. But monies found in the mount of the Temple were common, even in the time of the feasts. For it is supposed, those monies fell from them, (or were lost) in the mount of the Temple, and thereupon they are common. But why were they tenths in Jerusalem in the time of the Feasts? And why is it not said, that they had fallen from them there before the Feast, as we say of the mount of the Temple? Because the streets of Jerusalem were swept every day; and if monies had been lost there before the Feast, they who swept the streets, had found them before. But the mount of the Temple had no need to be swept every day: for dirt and dust remained not there, because the mount was shelving: and moreover it was not lawful for any to enter there with his shoes, or with dust on his feet.

I cannot omit what he saith besides. Much of the flesh which was eaten at Jerusalem (in the time of the Feasts) was of (the second) tithes. For scarce any one tarried there until he had eaten all his tithes; but he gave the monies of the tithes either to the poor, or to his friends in the City. And for the most part with the monies of the Tithes they bought their thank▪ offerings.

SECT. VIII. The street leading from the Temple towards Olivet.

RAbban Jochanan ben Zaccai 〈 in non-Latin alphabet 〉 sat under the shadow of the Temple, and taught the people the whole day. The Gloss, when the Temple was an hundred Cubits high, it cast its shadow a great way in length, unto that street which was before 〈 in non-Latin alphabet 〉 the Mountain of the House. And because that Street was spacious, and might contain a great multitude of men, Jochanan taught there by reason of the heat. For no Synagogue could contain his hearers.

That street which was before the Mount of the Temple, according to the accustomed form of speech, was that by which they went to the Temple, at the East gate; concerning which Street, and the people convened thither by Hezechia, mention is made 2 Chron. XXIX. 4. This Street went out into the Vally of Kidron by the Water gate. And this way the Priest went out, that was to burn the Red Cow in Olivet. And this way our great High Priest entered with Palms and Hosanna. This was called the Street of the Temple, Ezra. X. 9.

SECT. I. A Sabbath days journey.

〈 in non-Latin alphabet 〉 . As they came near to Jerusalem, to Bethpage and Bethany. So also Luke: when according to the order of the story; one would think it should rather be said, 〈 in non-Latin alphabet 〉 . To Bethany and Bethphage. For Christ in his travailing came to Bethany, and there lodged, Joh. XII. and from that City went forward by the space almost of a mile, before he came as far as Bethphage. And yet it is named by them in this order, To Bethphage and Bethany; that it might be shewn that the story is to be understood of the place where Bethany and Bethphage touch upon one another: Matthew therefore names Bethphage alone.

We have elsewhere shewn more at large these two things out of the Talmudists, which do not a little tend to the clearing of this matter.

I. That a Tract, or one part of Mount Olivet was called Bethany, not from the Town of that name, where Lazarus dwelt, but the Town was so called from that Tract; and that Tract from the Dates or Palm trees growing there 〈 in non-Latin alphabet 〉 Beth Hene, The Pla • e of Dates.

II. That there was no Town at all named Bethphage, but another Tract of Olivet was so called, for Green figs growing there; that is the meaning of 〈 in non-Latin alphabet 〉 Beth-phagi, The place of Green figs; and that the Village, or outmost steeet of Jerusalem, laying next it, was called by the same name.

We observed also that that place in mount Olivet, where these two Tracts Bethany and Bethphage touched on one another, was a Sabbath days journey from the City, or thereabouts. Which, how it may be applied to illustrate the present business, we are upon, let us say a few things concerning such a journey.

How far the bounds of a Sabbath days journey reached, everyone knows: and everyone knows, that that space was measured out every way without the Cities, that the certain bounds might be fixed, and that there might be no mistake, and that by some evident mark, the limits might be known, that they might not remain doubtful, in a thing wherein they placed so much religion.

These are the rules of the Masters concerning measuring two thousand Cubits from every side of the City.

A City, which is long or square, when it hath four just corners, they let be as it is, and they measure two-thousand cubits for it on every side. If it be round, they frame it into a square, and they measure, from the sides of that square, If it be triangular, they frame it into a square, and measure from the sides of the square, &c. And after, They measure only with a line of fifty cubits, and that of flax.

An intimation is given concerning the marks of those bounds by that Canon. They do not ride upon a beast (on the Sabbath, and on an holy day) that they go not forth beyond the bounds. Where the Gloss is, Because he that walketh not on foot 〈 in non-Latin alphabet 〉 s • eth not the marks of the bounds.

It is said by St. Mark, that the two Disciples sent by Christ, 〈 in non-Latin alphabet 〉 , found the colt tied where two ways met. Let me pass my conjecture, that it was in such a place, where a mark was set up of a Sabbath days journey from the City; where the Sabbath way from the City, and the common way thence into the Country touched on one another.

SECT. II. Shops in mount Olivet.

THE shops of the children of Chanan, 〈 in non-Latin alphabet 〉 were laid wast three years, before the destruction of the Temple. And why were the shops 〈 in non-Latin alphabet 〉 of Beth Heno laid wast three years before the destruction of the Temple? Because they established their doings upon the words of the Law, &c. The Gloss is, That which was forbidden by the words of the wise men, they found allowed by the words of the Law.

The story is the same in both places. In the former place the shopkeepers are named, in the latter, the place of the Shops. The Shopkeepers were 〈 in non-Latin alphabet 〉 The Sons of Chanan or Jochanan (for in the Jerusalem Language Chanan and Jochanan are the same.) The place was 〈 in non-Latin alphabet 〉 Beth Heno; which I fear not to assert to be the same with Bethany. The reason of my confidence is twofold. 1. Because the Talmudists call Bethany 〈 in non-Latin alphabet 〉 Beth Hene to which how near does Beth Heno come? 2. Because in them there is open mention of Shops in Mount Olivet.

There were two Cedars, say they, in Mount Olivet: under one of them there were four Shops, where all things needful for purification were sold. From one of them they produced forty Seahs of Pigeons every month, whence women to be purified were supplied. Four Shops were under one, and how many were there under another, whence so many Pigeons should come? Therefore either show me some other Village between the Town of Bethany, and the first skirt of Bethphage, or else allow me to believe that this was that to which the two Disciples were sent, and which, then when they were sent was 〈 in non-Latin alphabet 〉 , The Village over against you: namely either a Village consisting of those various Shops only, or a Village, a part of which those Shops were.

SECT. III. 〈 in non-Latin alphabet 〉 The Lavatory of Bethany.

PARDON the word, which I am forced to frame, left if I had said The Bath, or the Laver, they might straighten the sense of the thing too much. That place whereof we are now speaking, was a Pool, or a Collection of waters, where people were wont to wash; and it agreeth very well with those things, that were spoken before concerning Purifications. Here either unclean men or unclean women might wash themselves; and presently buying in the neighbouring Shops what was needful for Purification, they betook themselves to Jerusalem, and were purified in the Temple.

Of this place of washing, whatsoever it was, the Gemarists speak in that story 〈 in non-Latin alphabet 〉 A Fox rent a Sheep at the Lavatory of Beth Hene: and the cause was brought before the Wisemen, and they said, 〈 in non-Latin alphabet 〉 It is not a rending. We doubt not that Beth Hene is Bethany: and this cause was brought thence before the Wise men of Jerusalem, that they might instruct them, whether it were lawful to eat of the carcas of that sheep, when the eating of a beast that was torn was forbidden. See if you please, their distinction between 〈 in non-Latin alphabet 〉 sna • ching away by a wild Beast, and 〈 in non-Latin alphabet 〉 Tearing, in the place cited, where they discuss it at large.

Travailers speak of a Cistern near the Town of Bethany, near which in a field is shewn the place where Martha met our Lord coming to Bethany. They are the words of Borchard the Monk. Whether the thing itself agrees with this, whereof we are speaking, must be left uncertain.

SECT. IV. Migal Eder. 〈 in non-Latin alphabet 〉

BY occasion of these places discovered to us by the Talmudists, I cannot but observe another also out of them, on another side of the City, not further distant from the City, than that whereof we now spake, if it were as far distant as that. That is Migdal Edar, or the Tower of the Flock, different from that mentioned, Gen. XXXV. 21. The Jerusalem Talmudists of this our place speak thus, The Cattle which are found 〈 in non-Latin alphabet 〉 From Jerusalem as far as Migdal Eder on every side, &c. The Babylonian Writers more fully, The Cattle which are found from Jerusalem as far as Migdal Eder, and in the same space on every side, being males are burnt offerings, females, are peace offerings.

In that place the Masters are treating and disputing, Whether it is lawful to espouse a Woman, by some consecrated thing given in pledge to assure the thing. And concerning Cattle, found between Jerusalem and Migdal Eder, and the same space everywhere about Jerusalem, they conclude that they are to be reputed for consecrated. Because it may be supposed (as the Gloss speaks) that they were strayed out of Jerusalem; for very many Cattle going out thence were to be sacrificed.

They have a tradition not unlike this, as we said before, of money found within Jerusalem. Monies which are found in Jerusalem, before those that buy Cattle, are always tithes, &c.

But to our business. From the words alleged we infer, that there was a Tower or a place, by name Migdal Eder, but a very little space from Jerusalem, and that it was situate on the South side of the City. I say, A little space from Jerusalem: for it had been a burden to the Inhabitants dwelling about the City, not to be born, if their Oxen, or smaller Cattle, upon any occasion straying away and taken in stray, should immediately become consecrated, and that the proper Owner should no longer have any right in them. But this Tower seems to be situate so near the City, that there was no Town round about within that space. We say also, that that Tower was on the South side of the City; and that upon the credit (shall I say?) or mistake of the LXX Interpreters.

SECT. V. The LXX Interpreters noted.

HERE, Reader, I will resolve you a riddle in the LXX in Gen. XXXV. In Moses the story of Jacob in that place is thus. They went from Bethel; and when it was but a little space to Ephratha, Rachel travailed, &c. And afterwards, Israel went on, and pitched his Tabernacle beyond the Tower Eder.

The LXX invert the order of the history, and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel died. For thus they write: 〈 in non-Latin alphabet 〉 , &c. And Jacob departing from Bethel, pitched his tent over against the Tower Gader. And it came to pass, when he approached to Chabratha to come to Ephratha, Rachel travailed, &c.

I suspect, unless I fail in my conjecture, that they inverted the order of the history, fixing their eyes upon that Migdal Eder, which was very near Jerusalem. For when Jacob travailed from Bethel, to the place of Rachel's Sepulcher, that Tower was first to be passed by, before one could come to the place; and when Jacob in his journey travailed Southward, it is very probable that Tower was on that quarter of the City.

There was indeed a Migdal Eder near Bethlehem, and this was near Jerusalem; and perhaps there were more places of that name in the Land of Israel. For as that word denotes, The Tower of a Flock, so those Towers seem to have been built for the keeping of Flocks; that Shepherds might be there ready also anights; and that they might have weapons in a readiness, to defend their Flocks, not only from wild beasts, but from robbers also. And to this sense we suppose that expression, 〈 in non-Latin alphabet 〉 The Tower of the Keepers, is to be taken in that saying, 〈 in non-Latin alphabet 〉 From the Tower of the Keepers to the strong City, 2. King. XVII. 9. & XVIII. 8.

Hence the Targumist Jonathan, to distinguish Migdal Eder of Bethlehem from all others, thus paraphraseth Moses words. And Israel went forward, and pitched his Tabernacle beyond Migdal Eder, the place whence the Messias is to be revealed in the end of days. Which very well agree with the history, Luke II. 8. Whether Micah, Chap. IV. 8. speak of the same, inquire.

SECT. VI. The Pomp of those that offered the first fruits.

WE have spoken of the places nearest the City, the mention of them taking its rise from the Triumph of Christ sitting upon the Ass, and the people making their acclamations: and this awakens the remembrance of that Pomp, which accompanied the bringing of the first fruits, from places also near the City. Take it in the words of the Masters in the place cited in the Margin.

After what manner did they bring their first fruits? All the Cities 〈 in non-Latin alphabet 〉 which were of one station (that is, out of which one Course of Priests proceeded) were gathered together into a stationary City, and lodged in the Streets. In the morning he who was the first among them, said, Arise, Let us go up to Zion, to the house of the Lord our God.

An Ox went before them, with gilded horns, and an Olive crown upon his head, (The Gloss is, That Ox was for a Peace-offering) and the Pipe played before them, until they approached near to Jerusalem. When then they came to Jerusalem, they crowned their first fruits, (that is, they exposed them to sight in as much glory as they could) and the chief men, and the high Officers, and Treasurers of the Temple came to meet them, and that to do the more honor to them, that were coming; 〈 in non-Latin alphabet 〉 And all the workmen in Jerusalem rose up to them (as they were in their shops) and saluted them in this manner, O our brethren, Inhabitants of the City N. ye are welcome.

The Pipe played before them till they came to the Mount of the Temple: When they came to the Mount of the Temple 〈 in non-Latin alphabet 〉 Even King Agrippa himself, took the basket upon his shoulder, and went forward, till he came to the Court, the Levites sung, I will exalt thee, O Lord, because thou hast exalted me, and hast not made mine enemies to rejoice over me ( Psal. XXX. 1.) While the basket is yet upon his shoulder, he recites that passage, (Deut. XXVI. 3.) I profess this day to the Lord my God, &c. R. Judah saith, when he recites these words, A Syrian ready to perish was my Father, &c. verse. 5. he casts down the basket from his shoulders, and holds his lips, while the Priest waves it hither and thither. The whole passage being recited to verse. 10. he placeth the basket before the Altar, and adores, and goes out.

SECT. I. A Scheme of the Sea of Gennesaret, and the places adjacent.

COmparing this my little Map with others, since you see it to differ so much from them, you will expect, that I sufficiently prove and illustrate the situation of the places, or I shall come off with shame. I did that, if my opinion deceive me not, a good while ago in some Chapters in the Chorographical Century. I will here dispatch the sum total in a few lines.

I. Hammath was so called because of the warm baths of Tiberias: from which it was so very little distant, that as to a Sabbath days journey the men of Tiberias, and the men of Hammath might make but one City.

It is called 〈 in non-Latin alphabet 〉 Hammath of Gadara, not only to distinguish it from 〈 in non-Latin alphabet 〉 Hammath of Pella, that is, Callirrhoe; but because a part of it was built upon the bank of Gadara, and another part upo • the bank of Naphtali, or Tiberias, the bridge lying between: which shall be shewn presently.

Tiberias stood touching on the Sea; for on one side it had the Sea for a Wall.

Gennesaret was a place near Tiberias where were Gardens and Paradises. They are the words of the Aruch.

Capernaum we place within the Country of Gennesaret upon the Credit of the Evangelists, Matth. XIV. 34. and Mark VI. 53. compared with Joh. VI. 22, 24.

Taricha was distant from Tiberias thirty furlongs: Bethmaus four furlongs.

Magdala was beyond Jordan; for it is called 〈 in non-Latin alphabet 〉 Magdala of Gadara: and that which is said by the Talmudists, The Gadarenes might, by the permission of R. Judah Nasi, come down to Hammath on the Sabbath, and walk through it, unto the furthest street, even to the bridge; is expressed and expounded by them in the same place, That the people of Magdala, by the permission of R. Judah Nasi, went up to Hammath, &c. From which single tradition one may infer, 1. That Magdala was on the bank of Gadara. 2. That it was not distant from Hammath above a Sabbath days journey. 3. That it was on that side of Hammath, which was built on the same bank of Gadara, by which it reached to the bridge above Jordan, which joined it to the other side on the bank of Galilee.

Hippo was distant from Tiberias thirty furlongs. With which measure compare these words, which are spoken of Susitha; which that it was the same with Hippo, both the derivation of the words, and other things do evince.

R. Judah saith, The Monoceros entered not into Noah's Ark, but his whelps entered. R. Nehemiah saith, Neither he, nor his whelps entered, but Noah tied him to the Ark. 〈 in non-Latin alphabet 〉 And he made furrows in the waves, 〈 in non-Latin alphabet 〉 for as much space as is from Tiberias to Susitha. And again, The Ark of Noah swam upon the waters, as upon two rafters, 〈 in non-Latin alphabet 〉 as much space as is from Tiberias to Susitha.

Gadara was distant sixty furlongs from Tiberias.

Bethsaida was in 〈 in non-Latin alphabet 〉 lower Gaulanitis, beyond Jordan in Batanea. It is shewn to Pilgrims on the shore of the Sea of Gennesaret in Galilee; and thence the error of the Maps was taken. Hear our Countryman Biddulph, who saw those places about the year MDC.

March the twenty fourth we rode by the Sea of Galilee, which hath two names, Joh. VI. 1. The Sea of Galilee and Tiberias of Galilee, because it is in Galilee; and of Tiberias, because the City of Tiberias was built near it: also Bethsaide, another ancient City. We saw some ruins of the Walls of both. But it is said in that Chapter, Joh. VI. 1. That Jesus sailed over the Sea of Galilee. And elsewhere, that he went over the Lake; and Luke IX. 10. it is said, that he departed into a desert place near the City Bethsaida. Which Text of John, I learned better to understand by seeing, than ever I could by reading. For when Tiberias and Bethsaida were both on the same shore of the Sea, and Christ went from Tiberias, to, or near Bethsaida: hence I gather that our Savior Christ, sailed not over the length, or breadth of the Sea, but that he passed some bay, as much as Tiberias was distant from Bethsaida. Which is proved thence, in that it is said elsewhere, That a great multitude followed him thither on foot; which they could not do, if he had sailed over the whole Sea to that shore among the Gergasens, which is without the Holy Land. These are his words.

But take heed, Sir, that your Guids, who show those places under those names, do not impose upon you. If you will take Josephus for a Guid, he will teach, That Philip repaired the Town Bethsaida, and he called it Julias, from Julias the Daughter of Caesar. And, That that Julias was 〈 in non-Latin alphabet 〉 , In lower Gaulanitis. Nor is the argument good, Otherwise they could not follow him a foot: for from Capernaum and Tiberias, there was a very beaten, and common way by the bridge of Hammath into the Country of the Gadarenes, and so to Bethsaida.

Cana was a great way distant from Tiberias: Josephus spent a whole night travailing from this Town to that with his Army. It was situate against Julias of Betharamptha, as may be gathered from the same Author in the place quoted in the margin . Now that Julias was situate at the very influx of Jordan into the Sea of Gennesaret.

These things might be more largely explained and illustrated, but we are afraid of being too long; and so much the more, because we have treated copiously of them elsewhere. This will be enough to an unbiassed Reader, to whose judgment we leave it: and now go on to Dalmanutha.

SECT. II. 〈 in non-Latin alphabet 〉 Zalmon. Thence Dalmanutha.

IF we may play a little with the name Dalmanutha, hear a Talmudical Tradition. He that sells a Farm to his neighbor, or that receives a place from his neighbor, 〈 in non-Latin alphabet 〉 to make him a house of betrothing for his son, or a house of widowhood for his daughter; let him build it four cubits this way, and six that. Where the Gloss, 〈 in non-Latin alphabet 〉 An house of widowhood for his daughter, whose husband is dead, and she now returns to the house of her father.

The meaning of this Tradition is, When the son of any one had married a wife, he did not use to dwell with his father in Law; but it was more customary, for his Father to build him a little house near his own house. So also when the husband was dead, and the daughter now being a widow returned to her father, it was also customary for the father to build her a little house; in which she dwelt indeed alone, but very near her father.

But now from some such house of more note than ordinary, built for some eminent widow; or from many such houses standing thick together, this place perhaps might be called 〈 in non-Latin alphabet 〉 Dalmanutha, that is, The place of widowhood. And if some more probable derivation of the name occurred not, it might not without reason have had respect to this.

But we suppose the name is derived elsewhere; namely, from 〈 in non-Latin alphabet 〉 Zalmon, 〈 in non-Latin alphabet 〉 Tsaddi being changed into 〈 in non-Latin alphabet 〉 Daleth; which is no strange thing to the Syrians and Arabians.

Of Zalmon we meet with mention, Judge. IX. 48. namely, a Mountain, or some tract in a Mountain, near Sychem: but that place is a very great way off of that, concerning which we are now treating. But the Talmudists mention a place called Zalmon, which agrees excellently well with Dalmanutha.

None will suspect this Zalmon to be the same with that near Shechem, when it is said that they brought the cause before the wise Men; for what had the Samaritans to do with the wise Men of the Jews? One might rather believe it to be some place near to Tiberias (where was an University of wise Men) well known, and commonly spoke of, and mentioned in the Traditions cited, as a place so known. So divers places about Tiberias are mentioned by the Talmudists, as well known, which you will scarce find anywhere but in the books of the Talmudists. Such are Hammath, Magdala, Beth Meon, Paltathan, Caphar Chittaia, &c. Concerning which we have spoken in another place. There was also 〈 in non-Latin alphabet 〉 Mizgah, The seat of Simeon ben Lachish; and 〈 in non-Latin alphabet 〉 It is of Tiberias, a place near Tiberias, of an unwholesome air; and 〈 in non-Latin alphabet 〉 The Cave of Tiberias; and 〈 in non-Latin alphabet 〉 Bar Selene, and others, which are nowhere mentioned, but in these Authors; but in them of very noted name. Of this number we suppose this Zalmon was, a place so near to Tiberias, and so known, that it was enough to name it only. But now when any that spake Hebrew would pronounce it Zalman, and Zalmanutha, he that spake Syriac would pronounce it Dalmon and Dalmanutha.

SECT. I. The Maps too officious.

YOU will see in some Maps, the Syrophenician woman pictured making her supplication to our Savior for her possessed daughter, almost at the Gates of Sidon. But by what right, I fear the Authors will not tell me with solidity enough.

In one of Adrichomius 's, the woman is pictured and no inscription added: but in the Dutch one of Doet, she is pictured with this Inscription, Hier badt de Cananeische Uron voor s • ine dochter, Here the Canaanitish Woman prayed for her daughter, Matth. XV. In that of Geilkirch, with these words written at it, Porta Sidonis, ante quam mulier Canaanaea filiae suae Doemoniacae a Domino salutem obtinuit: The Gate of Sidon, before which the Canaanitish Woman obtained health for her daughter possessed with a Devil, Matth. XV.

Before the gate of Sidon (saith Borchard the Monk) Eastward, there is a Chapel built in the place, where the Canaanitish Woman prayed our Savior for her Demoniacal daughter: concerning whom we read thus, Matth. XV. that going out of the coasts of Tyre and Sidon, she came to Jesus.

There are two things, which plainly disagree with that situation, and opinion.

I. That it is not credible, that Christ ever passed the bounds of the Land of Israel. For when he said of himself, I am not sent but to the lost sheep of Israel only: and to his Disciples, Go not into the way of the Gentiles: and, If these wonderful works had been done in Tyre and Sidon; you will never persuade me, that he ever went as far as the gates of Sidon.

II. It is said by S. Mark, that after that Maid was healed, Christ came from the coast of Tyre and Sidon to the Sea of Galilee, through the middle of the coasts of Decapolis. What? From the gate of Sidon to the Sea of Galilee through the midst of Decapolis? It would have been more properly said, Through the midst of Galilee: and hence, as it seems, some have been moved to place Decapolis within Galilee, with no reason at all. We shall meet with it in another place, in the following Chapter, and in such a place, that it is not easy to conceive how Christ could pass through it from the Gate of Sidon to the Sea of Galilee.

SECT. II. 〈 in non-Latin alphabet 〉 , A Coast.

TO determine concerning 〈 in non-Latin alphabet 〉 the coasts of Tyre and Sidon in this story, we first propound this to the Reader. It is said 1 King. IX. 11, 12. That Solomon gave to Chiram the King of the Tyrians twenty Cities in Galilee: which when he had seen, and liked them not, he called the Land 〈 in non-Latin alphabet 〉 Chabul unto this day. The LXX render it, 〈 in non-Latin alphabet 〉 . He called them the border, or coast. Now let any one, I beseech you, skilled in the Tongues, tell me what kin there is between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 A bound, or coast, that moved the LXX so to render it.

The Talmudists speak various things of the word 〈 in non-Latin alphabet 〉 Chabul: but the sense and signification of the word 〈 in non-Latin alphabet 〉 , A coast, is very far distant from their meaning. The Jerusalem Talmudists speak thus, 〈 in non-Latin alphabet 〉 Chabul signifies a Land, which bears not fruit: The Babylonian thus; What is the meaning of the Land Chabul? Rabh Honna saith, Because its Inhabitants 〈 in non-Latin alphabet 〉 were wrapped up in silver and gold. Abba saith to him, Is it so? Behold it is written, That the Cities pleased him not. Should they displease him, because they were wrapped up in silver and gold? He saith to him, Yea, because they were wealthy and delicate, they were not fit for the Kings works. Rabh Nachman bar Isaac saith 〈 in non-Latin alphabet 〉 It was a salt Land, and gaping with clefts. Why is it called Chabul? 〈 in non-Latin alphabet 〉 Because the Leg is plunged in it up to the garters. Josephus thus, 〈 in non-Latin alphabet 〉 . Outwards they called it the Land of Chabal: for this word Chabal being interpreted signifies in the Phoenician Tongue, that which pleaseth not.

These things they speak, tracing the sense of the word, as well as they can; but of the sense of 〈 in non-Latin alphabet 〉 a bound, or coast, they did not so much as dream.

I cannot pass away without taking notice of the Glosser at the place, cited out of the Babylonian Talmudists, having these words; 〈 in non-Latin alphabet 〉 The Text alleged speaks of twenty two Cities, which Solomon gave to Chiram: he reckons two and twenty, when in the Hebrew Original and in all Versions, twenty Cities only are mentioned. Whether it be a failing of the memory, or whether he speaks it on purpose, who is able to define? Much less are those words of the Holy Ghost to be passed over, 2 Chron. VIII. 2. 〈 in non-Latin alphabet 〉 The Grammatical interpretation is very easy, And the Cities which Churam gave to Solomon, Solomon built them: but the historical interpretation is not so easy. For it is demanded, Whether did Chiram give those Cities of his own; or did he restore them, which Solomon gave to him, when they pleased him not? And there are some Versions, which render the word 〈 in non-Latin alphabet 〉 not, he gave, but he restored, or gave back again; and in this sense, Solomon built the Cities, which Chiram had restored back to Solomon. As if Hiram would not keep those twenty Cities in the Land Chabul, because they displeased him, but restored them back to Solomon in some indignation.

Kimchi on the place more rightly, It is very well expounded, that Hiram gave Cities to Solomon in his own Land; and he placed Israelites there to strengthen himself. And he in like manner gave Cities to Hiram in Galilee; and that to strengthen the league between them. In the book of the Kings it is recorded, what Solomon gave to Hiram; and in this (of the Chronicles) what Hiram gave to Solomon. Most true indeed: for that Hiram gave to Solomon some Cities in his jurisdiction, appears beyond all controversy from thence, that Solomon is said to build Tadmor in the wilderness, 1 King. IX. 18. But what is that place Tadmor? Josephus will teach us: 〈 in non-Latin alphabet 〉 . Thadamor, saith he, the Greeks call Palmyra. And the Vulgar Interpreters read, He built Palmira. Therefore we must by no means think, that Hiram rejected the Cities that were given him by Solomon, however they pleased him not; but kept them for his own, which Solomon also did with them, which Hiram gave to him.

But whence should the Greek Interpreters render that place called 〈 in non-Latin alphabet 〉 Chabul by 〈 in non-Latin alphabet 〉 , a coast, when there is no affinity at all between the significations of the words?

SECT. III. The Greek Interpreters noted.

THE Greek Interpreters are not seldom wont to render the names of places, not by that name as they are called in the Hebrew Text, but as they were called in after times under the second Temple: which is also done often by the Chaldee Targumists. Of this sort are 〈 in non-Latin alphabet 〉 Cappadocians, for Caphtorim: 〈 in non-Latin alphabet 〉 , Rhinocorura for the River of Egypt: of which we have spoke before; and among very many examples which might be produced, let us compare one place out of the Talmudists with them.

The Jerusalem Talmudists, calling some Cities, mentioned Jos. XIX. both by their ancient and present names, speak thus at verse. 15.

: 〈 in non-Latin alphabet 〉 Kattath is Katonith. The LXX render it 〈 in non-Latin alphabet 〉 . Katanath.

: 〈 in non-Latin alphabet 〉 Nahalal is Mahalol.

: 〈 in non-Latin alphabet 〉 Shimron is Simonia. The LXX render it 〈 in non-Latin alphabet 〉 . Symoon.

: 〈 in non-Latin alphabet 〉 Irala is Chiriah. The LXX render it 〈 in non-Latin alphabet 〉 . Jericho.

He that observes shall meet with very many such. And from this very thing you may perhaps suspect, that that Version savors not of the Antiquity of the times of Ptolomeus Philadelphius.

The same that they are wont to do elsewhere, we suppose, is done by them here; and rejecting the former name whereby that Region of Galilee was called in the more ancient ages, namely Chabul, they gave it the name and title, whereby it now ordinarily went, that is 〈 in non-Latin alphabet 〉 , The bound, or, the Coast.

〈 in non-Latin alphabet 〉 I suspect, denotes the very same thing, in that Tradition in the Jerusalem Writers; 〈 in non-Latin alphabet 〉 Those Cities are forbidden 〈 in non-Latin alphabet 〉 , in the border, or coast, Tsur, Shezeth, and Bezeth, &c. and those Cities 〈 in non-Latin alphabet 〉 are permitted, 〈 in non-Latin alphabet 〉 , in the border, or coast, Nebi, Tsur, Tsiiar, &c. The permission, or prohibition here spoke of, as much as we may by guess, fetch from the scope of the place, is in respect of tithing; and the determination is, from which of those Cities tithes were to be required and taken, and from which not. They were to be required of the Israelites, not from the Heathen: which thing agrees very well with the Land of Chabul, where Cities of this and that jurisdiction seem to have been mixed, and as it were interwoven.

SECT. IV. Midland Phenicia.

THERE was a Midland Phenicia, as well as a Phenicia on the Sea coast. That on the Sea coast all know; of the Midland thus Ptolemy. 〈 in non-Latin alphabet 〉 , &c. The midland Cities of Phenicia are Arca, Paleobiblus, Gabala, Cesarea of Paneas.

Whether Midland Phenicia, and Syrophenicia be to be reckoned all one, I am in doubt. I had rather divide Phenicia into three parts, namely, into Phenicia on the Sea coast, Midland Phenicia, and Syrophenicia. And the reason is, because I ask whether all Midland Phenicia might be called Syrophenissian: and I ask moreover, whether all Syrophenicia were to be reckoned within the bounds of Tyre and Sidon. Certainly Nicetas Choniates mentions the Syrophenissian Cities, as far as Antioch. For he in the story of John Comnenus, hath these words, 〈 in non-Latin alphabet 〉 . He resolved to set upon the Syrophenissian Cities bordering upon Antioch, which were possessed by the Agarens. But now will you reckon those Cities as far as Antioch to be within the jurisdiction of Tyre and Sidon? But certainly there is nothing hinders, but you may reckon those to be so, which Ptolomey esteems to belong to Midland Phenicia, only the scruple is about Cesarea of Paneas, which is Cesarea Philippi: and that we shall see, belonged to the Decapolitan Cities, and may be determined without any absurdity to be within that jurisdiction of Tyre and Sidon, as also Leshem of old, which was the same City, Judge. XVIII. 28.

Let one clause of the Talmudists be added, and then those things which are spoken may be reduced into a narrower compass. They, reducing the bounds of the Land under the second Temple, fix for a bound 〈 in non-Latin alphabet 〉 Tarnegola the Upper which is above Cesarea. Observe that Cesarea is a City of Midland Phenicia according to Ptolomey; and yet Tarnegola which bends more Northward is within the Land of Israel according to the Hebrews.

So that in this sense, Christ might be within the coasts of Tyre and Sidon, and yet be within the limits of the Land of Israel. We must therefore suppose, and that not without reason, that he when he healed the possessed Maid was, 1. In that Country, in the outermost coasts of Galilee, which formerly was called Chabul, in the Seventy called