that none should know that he was there. And we see that Achab sought him every where, &c.
But omitting the triflingness of the dream, we are searching after the Chorogaphical concern: and if there be any truth in the words of R. Judah, that there was a City by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Orbo, by name near Bethshan, we find the situation of the brook Cherith, or at least, where he thought it ran. That brook had for ever laid hid in obscurity, had not E∣lias lay hid near it: but the place of it as yet lies hid. There are some Maps which fix it beyond Jordan, and there are others fix it on this side; some in one place, and some in another, uncertainly, without any setled place. But I especially wonder at Jo∣sephus, who saith that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He went away towards the North, and dwelt near a certain brook: When God in plain words saith, And thou shalt turn thee, or go towards the East. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For he was now in Samaria. God adds, Hide thee at the brook Cherith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is before Jordan. So, you will say, was every brook that flowed into Jordan. But the sense of those words, which is before Jordan, is this, which (brook,) as thou goest to Jordan, is flowing into it on this side Jordan. So that although the Rabbin mistakes concerning the creatures that fed Elias, yet perhaps he does not so mis∣take concerning the place where the brook was.
The story of the Syrophenissian Woman beseeching our Saviour for her possessed daughter, and of his return thence by Decapolis to the Sea of Galilee, hath occasi∣oned a discourse of the coasts of Tyre and Sidon, and the Region of Decapolis. And now having finished the search after the places, let us speak one word of the woman her self. She is called by Mark 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Syrophenissian Greek, which is without all scruple; but when she is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Canaanitish woman, by Matthew, that is somewhat obscure. If those things, which in our animadversions upon Mat∣thew we have said, upon that place, do not please any, let these things be added. 1. That Canaan, and Phenicia are sometimes convertible terms in the LXX, Jos. IV. 1. 12. &c. 2. If I should say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Greek woman, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Canaanitish wo∣man were also convertible terms, perhaps it may be laughed at; but it would not be so among the Jews, who call all Men servants, and Women servants not of Hebrew bloud, Canaanites. It is a common distinction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Hebrew Servant, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Canaanite Servant; and so in the feminine sex. But now a Canaanite Servant, say they, is a servant of any nation, besides the Hebrew nation. Imagine this woman to be such, and there is nothing obscure in her name: because she was a Servant woman of an Hea∣then stock, and thence commonly known among the Jews under the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of a Cnaanite woman Servant.