The History of the Old Testament Methodized

SECT. I.

ON the first day of the first month of the six hundredth and first year of Noah's life, he opened the Window that was in the covering of the Ark, and looked about him, and found that the waters were dried from off the face of the Earth; yet so as it still remained moist and dirty, having been so long a time soaked with such a quantity of moisture. Therefore he stayed yet 55 days more, namely, to the 27th day of the second month, and then he and all that were with him (by the Commandment of God) went forth out of the Ark, having continued therein 375 days, or a full solar year, and ten days more.

Gen. 8. from 13. to 20.

SECT. II.

NOah, when they were come out of the Ark, built an Altar (probably of Earth or Turf ) and offered Sacrifices and whole Burnt-Offerings thereon to the Lord, of clean Beasts and Fowls (according to that form of Worship which the Lord had before prescribed) in a grateful acknowledgment of God's great Goodness and Mercy to them in their preservation from the Flood. And God smelled a sweet savor therefrom, that is, did graciously accept this Service Noah had performed, and was highly pleased and delighted with his Faith and thankfulness. And the Lord said, He would not again Curse the Ground for man's sake, nor destroy every living Creature thereon by a general deluge; For he saw, That the imagination of man's heart was evil from his youth, and though that (among other things) justly provoked him before to destroy the World, yet he saw that the Children of men being so corrupt by Nature, if he should proceed against them according to their deserts (and not according to the riches of his own Mercy) he must be continually punishing and destroying of them; therefore though he would deal as he thought fit, with particular sinners, yet he would not at one stroke destroy all Mankind anymore. And to confirm this his gracious Decree, He promises that while the Earth remains, Seed-time and Harvest, Cold and Heat, Summer and Winter, Day and Night should not fail or cease; that is, generally it should be so; but yet this did not hinder, but that he might execute particular Judgments upon particular Places or Persons to the contrary. Further God now declares, That he was resolved to restore and repair the natures of things corrupted by the Flood. And then blessing Noah, and his Sons, he bad them be fruitful and multiply and replenish the Earth. And he tells them, That the fear and dread of them shall be upon all brute Creatures, even to the taming and over-awing the fiercest and strongest of them, either by force or cunning. Whence it is that the most savage of them do fear the face of man, though sometimes by the just judgment of God they do (as it were) rebel, and rise up against him and hurt him. God also now permitteth to Noah and his Posterity, to eat Flesh as freely for their food as Herbs, which grew out of the ground. So that now the Lord restores to Noah and his Children, the lawful use of those things which were (in a manner) taken from them by the Flood; yet there was this exception made to his general Grant, that though they might freely eat of any of the Creatures that were fit for meat, yet they might not eat Flesh with the blood, or in the blood, but the Beast must first be killed and cleansed of t • blood; Which restraint was in all probability made to deter them from cruelty, and shedding one another's blood. And to enforce the observance of this Command the more upon them, he tells them that as to their own life-blood, if it were at any time shed by a Beast, of a Beast it should be required, that is, the Beast should be put to death for it. See Exod. 21.28. And if it were shed by man, of man it should be required, let the Murderer be of what quality or condition soever. He further declares, That whoso sheds man's blood (that is, wittingly, willfully and unlawfully, ) by man; (that is, by the Magistrate ) shall his blood be shed; For God made man in his own Image, and though that Image be much impaired by the Fall, yet there are still some remainders of it in man, which God cannot endure should be defaced. And further, God was now pleased to make a Covenant with Noah and his Posterity, and with every living Creature (which as for man's sake they were at first created, so for man's sin they had been in the Flood destroyed) that he would not anymore destroy Man and Beast by an Universal Deluge which should cover the whole Earth with waters, though he might punish particular Countries with Floods and Inundations. And as a sign and pledge of this Covenant, He would give them the Rain-bow, which though it was naturally in the Clouds before, yet now it should be a particular token of this Covenant, and of God's Oath annexed to it, and should assure the truth and performance of it.

Gen. 8. from 20. to the end.

Gen. 9. from 1. to 18.

SECT. III.

NOah now began to fall to Husbandry, and planted a Vineyard. But (it seems) not knowing at first the Property, Quality, and Virtue of the Wine (which was the fruit of his Vineyard, and possibly being over-joyed when he tasted such excellent and delicious Fruits of his own Labors, and allowing himself a little more freedom in drinking thereof then in all likelihood he would have done, had he known the power and strength of the Wine; He did (it seems) drink something too liberally of it, and was thereby so disordered, that in his drunken-sleep he unawares uncovered himself; which his wicked Son Cham seeing, in a way of derision spake of it to his Brothers. But they were so far from joining with him in this his ungracious behavior towards his Father, that they took a Garment, and laying it upon both their Shoulders, with their faces turned from their Father, they went backed toward him, and when they came at him let it fall upon him, and so covered him. However, this base behavior of Cham coming to Noah 's knowledge, He does as a Prophet (by the inspiration of God's Spirit) denounce a Curse upon him. And though he names him not, but Cainan his 4th Son (who possibly might join with his Father Cham in this wicked fact) yet he denounces a Curse upon him, and his Posterity, and particularly and most remarkably on the Canaanites, who were afterwards conquered and subdued by the Israelites (called here Cainan 's Brethren, because they were the Posterity of Shem, who was Brother of Cham and Father of Cainan ) yea and by those Western Nations also that were the Posterity of Japheth. So that Cainan should be a Servant of Servants, and his lot should be a servile and slavish condition. Noah having thus cursed Cham, He in the next place solemnly and prophetically blesses Shem, out of whose Loines the Messias was to spring: He declares by the Divine Illumination of the Spirit, that God would enter into a special Covenant with the Posterity of Shem, taking them for his peculiar people, and binding himself to be their God. And therefore speaking of this Extraordinary Privilege belonging to Shem, He breaks forth into a solomn thanksgiving to God for it, saying, Blessed be the Lord God of Shem, intimating that Shem must needs be blessed, to whom God would be a God in Covenant; see Psal. 144.15. Having thus blessed Shem, he comes then to Japheth, concerning whom He prophesies, That God would persuade Japheth to dwell in the Tents of Shem, that is, that the Gentiles (the Posterity of Japheth ) after they had been a long time separated from the Church of God, namely, the Israelites (Shem 's Off-spring) should at last be persuaded by the preaching of the Gospel to join with them in the worship of the same God, and in the profession of the same Faith, and so should become Fellow-members of the same Church. See Eph. 2.13. So that this Prophesy was not to be fulfilled till the Gentiles became converts to Christ, and so came into the Tents of Shem, that is, into the Communion of the true Church and people of God.

Gen. 9. from 18. to the end.

SECT. IV.

NOah from the Flood to the Division of the Earth, had a natural Dominion over all Mankind, and in that Age there was but one Language.

Two years after the Flood Shem being an hundred years old begat Arphaxad, who is thought to be his eldest Son [see Gen. 11.10.] though Elam and Assur be named before him, [ Gen. 10.22.] the Scripture in Genealogies not always observing the Order of Birth. Arphaxad at the age of 35 begat Salah, Gen. 11.12. [Between these is inserted Cainan as the Son of Arphaxad, and Father of Salah. Luke 3.35, 36. The Evangelist herein following the Translation of the Septuagint, which was then much in use, and possibly more known then the authentic Hebrew Text] Salah at the age of 30 years begat Heber, Gen. 11.14. When Heber had lived 34 years He had a Son born whom he called Peleg, foreseeing that in his days the Earth would be divided [Gen. 11.16. & 10.25. and 1 Chr. 1.19.) About the time of Pelegs birth, about an 100 years after the Flood (the whole Earth being then of one Language ) the Grand-Children of Noah went from those Eastern Parts whither they first repaired from the Mountains of Ararat unto the plain of Shinar or Chaldea, where they impiously laid their Heads together to do something remarkable that might get them a Name, and be a Monument of their Prowess to after Ages. And whereas hitherto the Heads of Families did in a mild and gentle way order the rest, (and rather by the voluntary submission of those that were governed, then by the compulsion of power) now at the instigation of Nimrod Son of Chus, and Grand-Child of Cham (who was a great Tyrant, Oppressor and Hunter of men. [See Jer. 16.16.] and that openly without fear, or regard of God (insomuch that a Tyrant was by a common Proverb called another Nimrod. ) They went in hand to build the City of Babel, and a Tower in it which they designed should reach to the Skies, and should be not only a standing Monument of their prowess, but should secure them from danger in case another Deluge should overwhelm the Earth. And accordingly in order hereunto they fall to making of Brick, and had a kind of natural pitchy slime (that was plentiful in those parts) for mortar. And they thought to do this memorable thing whilst they were together, lest if they should be afterwards, dispersed abroad upon the face of the Earth into several Colonies, they might not have opportunity to do it.

The Lord taking notice of their Attempts, and laughing at this their arrogance and folly, by way of irony and derision, he says, Surely this people mean not to be restrained from anything they have a mind to do. I will go down therefore and confound their Language. Which accordingly he did, and so they could not understand one another, nor go on with their Work. From which confusion of Languages, the place derived its name of Babel. Hereupon those among them that could make shift to understand one another agreed to go, and dwell together. And so that great Company was forced to disperse, and were scattered from thence upon the face of the Earth, in several Companies and Colonies. And the Language before used of all continued with Heber the Father of Peleg, which did give occasion to his Posterity to be distinguished from all others by the Name of Hebrews, and that Language to be called the Hebrew.

But notwithstanding this dispersion, Nimrod (it seems) was a mighty man among those that adhered to him, and having got Babel, Erech, Accad and Chalne in the Land of Shinar, He was not therewith content, but coveting more and larger Dominions, he advanced further into the Land of Assyria, and there he built Nineveh with three Cities more, as we find Gen. 10.11. For out of that Land (viz. of Shinar) went out [Nimrod] into Assur [ or Assyria] and built Nineveh. And that which confirms this reading is that in Mich. 5.6. where Assyria is called the Land of Nimrod. And thus Nimrod laid the Foundation of the first Monarchy, namely the Assyrian. Concerning which it will be requisite I speak something (though briefly ) for the clearing of many passages that we shall afterwards meet with in this Sacred History.

Gen. 10. from 8. to 13.

Gen. 11. from 1. to the 10.

In the Year of the World, 1788. ( juxta Bucolzerum, p. 3.) Nimrod began the Assyrian or first Monarchy, in the 132 year after the Flood, and 290 years. before the Promise made to Abraham in Ur of the Chaldees.

This Monarchy ended in Belshazzar, Anno Mundi, 3477. and so the continuance of it was 1689 years.

Of these Monarchs.

The first was Nimrod as we shown before.

His Successors are said to be,

2. Belus.

3. Ninus his Son, who set up his Father Belus his Statue to be worshipped, which gave (as 'tis said) the first occasion to Idolatry and Image-Worship; which Image of his, some say continued until Daniel's time, when it was destroyed by Cyrus, upon the discovery of the Imposture of Bells Priests. See the History of Bell.

4. Semiramis, wife to Ninus, who obtaining of him to have all the power of Royalty put into her hands for five days, in that space of time made him away, and reigned in his stead. After her death she was feigned to be turned into a Dove (not sure for her innocence ) whence it was that the Babylonians carried a Dove in their Banners.

5. Ninyas.

As for the rest that follow from hence to Sardanapalus, there is little mentioned of them in History, save only their bare Names, and the years that they reigned.

6. Sardanapalus, who giving himself up to all shameful dissolutions, Two of his great Commanders, viz. Belochus (Governor of Babylon ) and Arbaces (Governor of Media ) conspire against him and overthrow him, and force him at last to burn himself in a pile of wood. Upon his fall the Empire was divided into two Principalities. Belochus possessed himself of Assyria and Chaldea. And Arbaces of Media. His Posterity (that were eminent) were these, Cyaxares, Astiages, Darius.

The Posterity of Belochus, that were of note were these:

Phul.

Tiglath-pilesax.

Salmanassar.

Sennacherib.

Esar-haddon.

Merodach-Baladon, who being Governor of Babylon under Esaraddon, destroyed his Master, and seized upon Babylon for himself, and made that the Seat of the Empire, whereas before from Sardanapalus his time to Esaraddon, Nineveh had been the Royal Seat. He is thought to be Nabulazzar or Nabopollassar. 'It is like he was a famous Astronomer, and in honor of him an Epocha or account of Time was instituted and observed, which began on the 26th day of February, A. M. 3258.

Nabuchodonasar the Great, who brought this Monarchy to its highest pitch.

Evilmerodach.

Belshazzar, who was Conquered by Cyrus, and so this Monarchy was swallowed up by the Persian.

SECT. V.

HAving shown how Nimrod began the first Monarchy, it will be requisite before we proceed any further to give a short Narration how the Earth was at first divided among the Sons of Noah, and those that descended from them, though it hath since (in several parts of it) changed its Inhabitants. And the scope of this account is princially to show from which of them the Messias was to spring, and among which people in the mean time the Church of God was maintained. As also to make known the Original of several Nations, and the several Countries they inhabited, which will serve very much to the clearing of many places in the Scripture, as will appear in the Sequel.

Noah had three Sons, Sem, Japheth, and Ham.

The Inheritance of the Sons of Sem was the choicest of all, and contained within Asia.

Sem had five Sons, Elam, Assur, Arphaxad, Lud, Aram, Gen. 10.22.

[ 1] Elam. Of Elam descended the Elamites or Persians, Neighbors to the Medes. Susan the Metropolis of the Susians, is by Daniel placed in the Province of Elam, Dan. 8.2.

[ 2] Assur. From Assur descended the Assyrians, and from him Assyria took its name. The Metropolis of which was Nineveh.

[ 3] Arphaxad. From him Arphaxitis, a part of Assyria, seemeth to have received its denomination.

[ 4] Lud. From him came the Lydians in Asia the less, where Croesus was King.

[ 5] Aram. Of him descended the Aramaeans or Syrians. Hence Padan-Aram, Gen. 25.20. Aram-Naharaim, Ch. 24.10. Aram-Damasar, 2 Sam. 8.5, 6. Aram-Zobah, Psal. 60. Aram-Maachah, 1 Chron. 19.6. Aram-Beth-Rehob, 2 Sam. 10.6. are spoken of as several Provinces of Syria.

Aram had four Sons, which in the 1 Chron. 1.17. are reckoned among the Sons of Sem, viz. Huz, Hul, Gether, and Mesech.

[ 1] Hur or Uz. He by the general consent of the Ancients built Damascus. There were two besides of this Name. Uz the Son of Nachor the Brother of Abraham, Gen. 22.21. Whose Land is called the Land of Uz, [Job 1.1. There was a man in the Land of Uz, whose name was Job.] This probably was in Arabia the desert. And Uz of the Posterity of Esau, or Edom, Gen. 36.28. who fixed in Arabia the stony, on the borders of Canaan, from whom Idumaea is called the Land of Uz, Lam. 4.21. Rejoice and be glad O daughter of Edom, that dwellest in the Land of Uz.

Hul. His Posterity are said to inhabit that part of Armenia, which is called the [ 2] Country of the Palmyrenians.

Gether. He was the Father of the Bactrians, a people of Scythia, according to [ 3] Josephus.

Mesech, or Mash, whose Posterity inhabited (as some think) the upper part of Syria [ 4] between Silicia, and Mesopotamia about the Mountain called Masius.

Now Arphaxad, the third Son of Sem, begat Salah, and Salah begat Eber, and Eber, besides Peleg, had another Son named Joctan, whose thirteen Sons Moses mentioneth as the Founders of so many Nations. Their Seat Arabia the happy, as the great Bochartus conjectureth.

Of Sheba (one of them) came the Sabaeans, who dwelt by the Red-Sea. This Son of Joctan lived on Robbery. The rest by Commerce with other Nations. Ophir his 11th Son seems to have given name to that part of Arabia near the Sabaeans, where there was much gold. Another Ophir there was in India in the Island Taprobane. And from this man's Land 'tis probable Solomon's Ships fetched Gold, 2 Chron. 9.10. called also Gold of Parvaim, 2 Chron. 3.6. And thus much of the Inheritance of the Sons of Sem. Japhets portion was this; To Japheth fell a considerable part of Asia, and all Europe. His Posterity did spread themselves (having first sat down in Asia the less ) mostly towards the Northern and Western parts.

Moses reckons seven of his Sons, and as many Nephews.

Gomer. This man's Posterity inhabited the North quarter of Asia the less. Wherefore [ 1] they are ranked among the Northern Nations, Ezek. 38.6. And therefore to them we may assign Phrygia, Pontus, Bythinia, and part of Galatia. And whereas they spread themselves Westward also, they are withal held to be the Progenitors of those people, whose Countries the Gallo-Grecians afterwards inhabited.

Magog. From him descended the Scythians, or Tartarians. Gog and Magog being [ 2] that part of Sythia about Caucasus; which the Colchi, and Armenians (whose Language was half Chaldean ) called Gog-Hasan (i. e. the Fort of Gog ) and thence the Greeks Caucasus.

Madai. From whom the Medes descended.

Javan. From him descended the Jones (or all that inhabited Greece from Thrace [ 3] to the Isthums of Corinth, the Macedonians being included.) Alexander is signified by [ 4] Daniel under the Name of the King of Javan, Ch. 8.21.

The Sons of Javan were four.

Elisha. From him Eli’s is denominated, the most ancient, and ample Region of [ 1] Peloponnesus.

Tarshish. From whom Tarsus the great City in Silicia took its name. Some understand [ 2] hereby Tartessus a City of the Iberians, or Spaniards. Besides this there was another Tarsis in the Indian-Sea, whither Ships went from Ezion-Geber, 2 Chron. 20.36.

Chittim. He according to Josephus possessed himself of the Island Cyprus, where [ 3] was a City called Citium, the Native place of Zeno the Stoic. And from hence, according to him, the Hebrews called all Islands, and Maritime places by the name of Chethim. The Romans are by Daniel signified under this name. And Chittim imports the same thing with Latium betokening to lie hid. The opinion therefore of Josephus is very probable, that those Islands and Coasts of the Mediterranean might be known to the Hebrews under the name of Chettim.

Dodanim, or rather Rhodanim. The descendents of him. Bochartus placeth in Gaul [ 4] about the River Rhodanus, now called Rhene. Rhodanim, he saith, signifies yellow or Saffron-coloured, which agreeth well with the color of the hair of the hair of the ancient Gauls. Wherein the Britons also shown themselves descended of the same stock as Jornandes judges.

Tubal and Mesech (the fifth and sixth Sons of Japheth ) are joined in Scripture most [ 5, 6.] commonly togther as near to each other. Bochartus understands by Tubal and Mesech the Moschi and Tibareni.

Tubal and Mesech are noted by Ezekiel to abound in Slates, and Brass, which by the consent of Authors fitly agreeth with the Regions of Cappadocia.

[ 7] Thiras. From Thiras most Authors derive Thrace. By these were the Isles of the Gentiles divided in their Lands, Gen. 10.5. Thus the Sons of Japheth, according to their several Languages, did plant several Colonies in all their Regions and Countries of Europe, and those that border the Mediterranean-Sea, which are now called the Isles of the Gentiles, not properly, but because they so lay along the Sea, that they might seem to be Islands.

And thus we have seen what was Japhets portion, which was very large. For unto it belonged all Europe, besides Asia the less, Media, part of Armenia, Iberia, Albania, and those vast Tracts toward the North, inhabited of old by the Scythians, and now by the Tartars. To say nothing of the new World, into which it is probable the Scythians passed by the Streights of Anian. To his Posterity also belong the Northern parts, which by Jornandes (a Gothish Historian) are deservedly called the Work-house of people, and sheaths of Nations. We come now to consider Chams portion. Cursed Cham was not excluded from earthly blessings.

To his lot fell Egypt, and all Africa, a great part of Syria and Arabia, besides Babylonia, Susiana, Assyria, and other Countries, which his Grandson Nimrod possessed himself of. David often calleth Egypt the Land of Cham, or Ham. In Arabia and Africa the name of Ammon (the aspiration being taken away) was universally known, as appeareth by Amon a River there, and from the Promontory Ammonium, and from the people being called Ammonij, and from the Ammonian Country, where was the famous Oracle of Ammon, nay all Africa was called Ammonia.

Cham had four Sons, Chus, Mizraim, Phut, and Canaan.

[ 1] Chus. By the Land of Chuz in the Scripture is meant part of Arabia inhabited by the Chusaeans, called also Chuthaeans; of whom were the Midianites, and Sephora the wife of Moses. They inhabited above Egypt, upon the Persian-Gulf, in part of Arabia the Stony, and the happy, and are thought by some to be the same with the ancient Scenites, from their dwelling in Tents.

Chus had six Sons, Seba, Havilah, Sabtah, Raamah, Sabtocha and Nimrod. And Raamah had two, Sheba, and Dedan. All these inhabited about the Persian-Sea, except Nimrod, whom Moses affirmeth to have fixed his Seat at Babel.

[ 2] Mizraim. He was the Father of those that inhabited Egypt. From Mizraim Moses deriveth seven people, or Nations, Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (out of whom came Philistim ) and Captorim. Josephus says the Sons of Mizraim possessed all the Country lying between Gaza and Egypt, though the Philistim only gave name to it, from whom the Greeks called it Palaestina.

By Ludim, Bochartus proveth the Ethiopians to be meant, whom he will have a Colony of the Egyptians. By Andmim the Nomades of Africa, who inhabited about Ammonis. Lehabim are thought to be the same with the Lybians bordering upon Egypt, from whom this denomination might pass to those that inhabited the greater part of Africa. Naphtukim he placeth in Marmaria upon the Mediterranean-Sea. Parthrusim he placeth in Thebais, a Province of Egypt called Pathros, and by many distinguished from Egypt though peopled from it. Captorim seem to be Neighbors to Casluhim, from both which the Philistines seem to have descended, as appeareth from Amos 9.7. Are ye not as Children of the Ethiopians unto me, O Children of Israel, saith the Lord? have not I brought up Israel out of the Land of Egypt? and the Philistines from Caphtor, and the Assyrians from Kir?

[ 3] Phut. The third Son of Cham, who divided Africa with his Brother Mizraim. To Mizraim fell Egypt, and so much of Africa, as reached to the lake Tritonis, which divideth Africa into two equal parts. To Phut fell all from the Lake as far as the Atlantic Ocean, as may be gathered from Herodotus, lib. 4.

[ 4] Cannan. The fourth son of Cham. His Posterity were Sidon (his First-born ) and Heth. From him descended the Jebusite, the Emorite, the Girgasite, the Hivite, the Archite, the Sinite, the Arvadite, the Zemarite, and the Hamathite. By Canaan was inhabited the Land, which afterward bore his Name, and was conquered by the Hebrews. His Family was propagated as far as the Sea, the Phoenicians being descended of him. The Scripture calls Phoenicia the Land of Canaan.

Sidon was the Father of the Sidonians, whose City was more ancient then Tyre, [ 1] and the Mother of it. For the Sidonians led a Colony thither, and founded Tyre two hundred and forty years before the building of Solomon's Temple, as Josephus reporteth. Antiq. lib. 8. c. 2.

The Children of Heth dwelt in the Land of Canaan about Hebron, and Barsheba [ 2] towards the South, and from them the Anakims descended.

The Jebusites held Jerusalem, and the Castle or Fort of Zion until David's [ 3] time.

The Amorites passed the Mountains of Judea, and passing over Jordan made War [ 4] with the Moabites. And they seized upon Basan, Hesbon, and all the Country lying between the River Jabbek and Arnon. In memory whereof one of their Poets wrote a Poem, which Moses hath inserted into his Writings, Numb. 21.27. Wherefore they, that speak in Proverbs, say come into Heshbron, let the City of Sihon be built, and prepared.

The Girgasites seem to have continued about Gadara over against Galilee beyond [ 5] Jordan till Christ's time, Matth. 8.28. And when he was come to the other side, to the Country of the Gergesens.

The Hivites dwelt in Mount Hermon toward the East of the Land of Canaan, from [ 6] whom descended the Gibeonites (living nigh to Jerusalem ) and the Shechemites (dwelling near to Samaria ) more towards the West.

The Archites inhabited Area a City in Libanus. [ 7]

The Sinites had a City called Sin, not far from Area. [ 8]

The Arvadites or Aradites possessed the Island Aradus on the Coast of Phaenice, at [ 9] the mouth of the River Eleutherus.

The Zemarites dwelt (as 'tis thought) about Tinesa, a notable City of Coelosyria, [ 10] upon the River Orontes, and built Zemarajim in the Tribe of Benjamin.

The Hemathites were seated about Epiphania a City of Syria. [ 11]

This was the Inheritance of the Sons of Canaan, whose Border was from Sidon as thou comest to Gerar unto Gaza, as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha or Lysa a City of the Arabians in the mid way between the dead, and the Red-Sea.

Thus was the Earth (as far as we can understand) anciently divided, and possessed after the Flood, though it hath since in several parts of it changed its Inhabitants.

Gen. 10. whole Chapter.

SECT. VI.

THe years of man's life were now cut shorter by one half then they were before, as we may see Gen. 11.19, &c.

We shown Sect. 4. that Sem begat Arphaxad, and Arphaxad Salah, and Salah Heber, and Heber Peleg, and unto Peleg Reu was born, when he was 30 years old, Gen. 11. 18, 19.

Serug was born to Reu when he was 32 years old, Gen. 11.20.

Nahor was born to Serug when he was 30 years old, Gen. 11.22.

Terah was born to Nahor, when he was 29 years old, Gen. 11.24.

When Terah had lived 70 years, there was born unto him Haran his eldest Son. For though Abram be set first, Gen. 11.26. yet that was not because he was eldest, but because he was worthiest. For he came not into the World till 60 years after; His Brother Nahor being between him and Haran. As for Haran he died at Ur of the Chaldees in his Fathers life time, and presence, and left three Children, to wit, one Son named Lot, and two Daughters, viz. Milchah, who was afterwards married to his next Brother (and her Uncle) Nahor, and Sarai after married to his third Brother (and her Uncle) Abram, Gen. 11. from 26. to 30.

SECT. VII.

PEleg, the sixth from Noah, died 209 years after the Birth of Rue, Gen. 11.19. Nahor, the ninth from Noah, died 119 years after the Birth of his Son Terah, Gen. 10.25.

Noah died when he had lived 950 years in all, and 350 of them after the Flood, Gen. 9.28.

In the two thousand and eighth year of the World was Abram born, and in the 130th year of his Father Terah 's life. For he was 75 years old when Terah his Father died, who lived two hundred and five years, Gen. 11.32.

In the year of the World two thousand and eighteen Sarai (who was also called Iscah, the Daughter of Haran, Abram 's eldest Brother) was born, being ten years younger then Abram, see Gen. 17.17.

Reu, the seventh from Noah, died two hundred, and seven years after the Birth of Serug, Gen. 11.21.

Serug, the eighth from Noah, died two hundred years after the Birth of Nahor Gen. 11.23.

SECT. VIII.

NEar about this time Chedorlaomer King of Elam, or Elamais, a Country in Persia, with the assistance of three other petty Kings (whereof one is called the King of Nations, because (as 'tis probable) his Subjects were of several Nations) subdued the Kings of Pentapolis, to wit, Sodom, Gomorrah, Admah, Seboim, and Bela or Zoar, all which served him twelve years.

Gen. 14. from 1. to 5.

SECT. IX.

TErah with Nahor, and Abram (his two Sons) now living at Ur of the Chaldees, and there (according to the custom of that place) being Idolaters, and serving other God's, [Joshua 24.2.] God was pleased of his free Grace, and mercy to choose Abram to be the Father of his peculiar people, when there was nothing in him to move the Lord to show him such special favor. And accordingly God was pleased to call him about the 70th year of his age to leave that Idolatrous place, and to go into a Land which he should show him, promising to make of him a great Nation, and to bless him, and in him all the Families of the Earth. Abram obeying this Call, persuaded his Father Terah to go along with him, and also his Brother Nahor, and so with Lot his Nephew (the Son of Haran ) and Sarai his Wife, they came from Ur to Charran a City in Mesopotamia, and there made their abode by reason of the great infirmity and sickliness of Terah, who about five years after, (when he had fulfilled 205 years) there died, Gen. 11.31, 32.

Gen. 12. from 1. to 5.

SECT. I.

THe Lord having called Abram (as we shown in the foregoing Chapter) when he lived at Ur of the Chaldees to leave that Country, and to go to a place that he should show him, promising to bless him, and that in his Seed all the Nations of the Earth should be blessed. Abram readily obeyed this Call, and accordingly removed from thence, and went to Charran. From which Promise and Abram's departure (which immediately followed) are to be deduced the 430 years which Abram and his Posterity were to spend in foreign Lands. See Exod. 12.40, 41. And from this Promise and Covenant to the giving of the Law (which was three months after the Israelites departure out of Egypt, and which could not disannul this Covenant, as the Apostle speaks, Gal. 3.17, 18) were 430 years.

At Charran Abram stayed about five years till his Father died; and then following the Call of God (being 75 years of age) he took Sarai his Wife, and Lot his Nephew, with all the substance they had gotten, and the Men-servants and Maid-servants they had acquired in Charran, and journeyed on till at last they came into the Land of Canaan, (the Canaanites a cursed Idolatrous people being now the Inhabitants thereof) thorough which they passed till they came to a place called Shechem, and the plain of Moreh, where God appearing to Abram, promised him that to his Seed he would give that Land. Whereupon in that place he built an Altar to the Lord, that He might offer up his Sacrifices, Prayers and Thanksgivings, and perform the outward Worship God required of Him among his own Company, in opposition to the Idolatry of the Canaanites. From thence he removed into the Hill-Country called Luz (and in after-times known by the name of Bethel, Gen. 28.19.) where again he built an Altar, and called upon the Name of the Lord. And from thence holding on his Journey he came at last into the South part of the Country which looks towards Egypt.

Gen. 12. from 4. to 10.

SECT. II.

IT pleased the Lord now to put Abram's Faith upon a new Trial. For not long after this God visited this Land of Canaan (which of itself was very fruitful) with a sore Famine, being provoked thereunto by the Iniquity of the Inhabitants thereof. See Psal. 107. v. 33, 34. Hereupon to avoid this Calamity, Abram was forced to go down from thence into Egypt, where (as Josephus tells us) he taught the Egyptians Astrology and Arimethick, which before they were ignorant of. When he came near unto Egypt, he began to be in great apprehensions of the danger his life was in by reason of Sarai, if the Egyptians should take her to be his Wife. For though she was at this time 65 years old, yet she was very fair and beautiful in herself, and much more if compared with the swarthy Complexions of the Egyptian -Women. Hereupon, to prevent danger to himself, he desired her to say, if she were asked, That she was his Sister. Now though this was in a sense true (as Abraham afterwards told Abimelech upon another occasion, Gen. 20.12.) because she was his Brothers Daughter, (and such in those days were usually called Brothers and Sisters, ) yet by her saying, She was his Sister, Abram intended the Egyptians should understand that she was not his wife, but free to be married to another. And so thorough his over great fear and solicitude for himself, and too much distrusting God's Providence and Care over him. He exposed her to great and evident danger. For Pharaoh King of Egypt being informed of her by his Courtiers, He sent for Her to his house, that is, (as 'tis probable) ordered Her to be brought to the Royal Seraglio of his Women, to be fitted and prepared there for some time, according to the custom of those Countries, that the King might afterwards take her to wife (see Ester 2.9.) In the mean time Pharaoh was very kind and munificent to Abram for her sake, and much enriched him by many great Gifts and Presents. But now on a sudden God plagued Pharaoh and his House. What those Plagues were he inflicted on them, the Scripture being silent, 'tis a foolish Curiosity too nicely to inquire, but they were such as by the over-ruling Providence of God preserved the Chastity of Sarai, and brought Pharaoh to understand that she was Abram's wife. Whereupon He restored her to him again, and quietly dismissed them, giving his Servants charge to see them safely conducted out of his Dominions.

Gen. 12. from 10. to the end.

SECT. III.

UPon this Abram with Sarai his Wife and Lot his Nephew return again into the Southern parts of Canaan; And here let us observe the wonderful and gracious Providence of God to Abram. Abram intended by going down into Egypt only to keep himself from starving, but behold he Returns very rich in Cattle, and Silver, and Gold; so early did he experience the truth of God's Promise to him. Being entered now again into Canaan, he marches on to the Place between Bethel and Ai, where before he had pitched his Tent, and had built an Altar, and there again called upon the Name of the Lord. And Lot also (who had still accompanied him) being now returned into Canaan, was very rich in Cattle, so that they wanted Pasture and Water for so many Herds and Flocks as they had between them. And thence arose a strife and quarrelling (as is usual in such cases) among their Herdsmen about Pastures and Water. And they were the more straitened, because the Canaanites and Perizzites that dwelt thereabout had taken up the greatest and best part of the Pasture for their own Cattle. This matter being like to make a difference between them, Abram though the Uncle and Superior, yet amicably spake to Lot, desiring him there might be no strife between them, for they were Brethren; and that not only after the Flesh (He being the Uncle, and Lot his Nephew) but after the Spirit, they both sincerely serving one and the same true God. And 'tis like He set before Him how by such a contention they might give scandal to the Neighbouring Canaanites, and draw a Reproach upon the true Worship of God, and their own Profession. Upon all which considerations Abram represents to him that he judged it convenient they should now separate one from the other, and offers him his choice, whither he would go to the right hand or to the left. Not that Abram could give to Lot any title to the Land at that time, (For he himself had not then so much as to set his foot on, Acts 7.5. and was afterwards forced to buy a Burying-place for his Family, Ch. 21.11.) But he desires Lot to choose which quarter he pleased, upon supposition that he could obtain the use of it upon fair and reasonable terms, and with the consent of the Canaanites. Then Lot taking notice, and observing that all the plain of Jordan, even unto Zoar was exceeding fruitful, pleasant, and well-watered, even like to Paradise, and to Egypt, (which by the overflowing of Nile was ever esteemed a fruitful Country.) He chose that place, and marching thither, pitched his Tent near Sodom. But thinking possibly to find the Place a Paradise he found it a Hell; For the Sodomites were abominable Sinners before the Lord, see Ezek. 16.49, 50. Abram being now left alone with his Family, the Lord appeared to him, and comforted him, and gave him a new Promise of that Land to him and his Seed forever. Now as the Heavenly Canaan is hereby typified, so that clause forever will be verified to the true seed of Abraham, by whom it will be possessed forever and ever. But as the Promise has respect to that Canaan which Abram now beheld with his eyes, so it is promised to the Israelites conditionally, provided they did obey and keep the Covenant God made with them, but if they did degenerate, and proved an unfaithful Seed, then he would be no longer tied to his Promise, see Deut. 4.25, 26. Levite. 26.27, 32, 33. Ezek. 33.25, 26. Levite. 18.28. God also further promises Abram that He will multiply his Seed as the dust of the Earth, which may be understood both of the Children of his Body, and of his Faith. After this Abram went and dwelt in the plain of Mamre near unto Hebron, where he built an Altar unto the Lord, to Sacrifice thankfully to God for all his Mercies to Him.

Gen. 13. whole Chapter.

SECT. IV.

ABout this time Bera King of Sodom, with the rest of the Petty Kings of Pentapolis shook off the Yoke of Chedorlaomer King of Elam, to which they had been subject for 12 years. Chedorlaomer hereupon, and some other Confederate Princes that dwelt about the River Euphrates, joined their Forces together, and resolved to Chastize those Kings that had revolted. And having first overcome the Rephaims, (a people descended from Canaan, [Gen. 15.20.] that dwelt in Astaroth-Carnaim, a City beyond Jordan [Deut. 1.4.] and those people that inhabited all that Region which was afterwards possessed by the Moabites, [Deut. 2.9.10.] and Edomites, [Deut. 2.22.] and the Amalekites, and the Amorites ) in the Vale of Siddim, they gave battle to the Revolters, and the Kings of Sodom and Gomorrah, and their Forces were vanquished, and overthrown there, and many of their Soldiers slain, and many probably in the Rout fell into the Slime-pits; but the King of Sodom himself escaped, verse. 17. Then they plundered Sodom and Gomorrah, and seized upon Lot also, who dwelt there, and carried him away with the rest of their Prisoners. The tidings of this coming to Abram the Hebrew (he is the first in the Scripture so called) he instantly (doubtless by the special instinct of the Spirit of God) armed his own Servants ( viz. such as had been trained up in his own Family in the use of their Arms to the number of three hundred and eighteen) and took along with him his three Confederates, Haner, Escol, and Mamre, with the Forces they could make, and marching speedily after Chedorlaomer, he overtook him and his Army (laden with the Prey and Spoil ) at Dan in the North Border of Canaan. And having first with a Military Prudence and Policy divided his Men, to make a show as if he had a great Army dispersed divers ways, He there fought them and defeated them, and show many of them, and pursued them to Hoba on the left hand of Damascus, and rescued Lot and the rest of the Prisoners out of their hands, and brought them back again, together with the prey they had taken. Abram thus returning triumphantly, is met by Melchizedek King of Salem, who seems to be some eminent man in Canaan, raised up by God in that Corrupt Nation, who was both King and Priest, (of whose Father and Mother and Pedigree there is no mention in the Scripture neither of his Birth or Death, or that he had any Successor in his Priesthood. This Melchizedek in Congratulation of Abram 's Victory, brought forth Bread and Wine to refresh Him and his Soldiers, and being a Priest of the most high God, by the authority of his office, and in the Name of God, he blessed Abram (as the Priests in the Law did the people, Numb. 6.23, 24, 25.) and he blessed the most high God in his behalf, who had given him this Victory; so that he offered a gratulatory Sacrifice of Praise, but no expiatory Sacrifice, for that required blood, Numb. 9.22. Abram on the other side presented Melchizedek with the Tenth part of the Spoil he had taken from the vanquished Army. Which Tythes probably he Him gave by way of homage and thankfulness to God; For what was given to Melchizedek in regard of his Office, as a Priest, was given to God. But as a King Melchizedek had no need of them. Abram was also met by the King of Sodom in the Valley of Shaveh (in after-times called the Kings Dale, where Absalom set up his Pillar, 2 Sam. 15.28.) who congratulating his Victory, offered him that He should keep to himself if he pleased, all the prey and spoils recovered by him that were lately taken from and belonged to his City, only he desired to have those of the prisoners again that were his Subjects. But Abram told him that he had sworn unto the Lord and vowed when he went forth in this War, (and implored God's aid and assistance therein) that none should have occasion to say that a Covetous desire of the Prey drew him into this Ingagement, and therefore he would not accept anything of His from a thread to a shoo-latchet, lest he should say He had made Abram rich. Thus Abram preferred the Glory of God, and the honoring of his Religion, before the Prey, which by the right of War belonged to him; and having been bountifully enriched by the Providence of God, he would not have it said he was enriched by such wicked people as the Sodomites were. Yet He excepted from this his general refusal (wherein He said He would have nothing of His) that which the young men (his Soldiers) had spent of the Enemies prey, or taken to themselves, and desired also that his three Confederates might have a share and portion in the spoils.

Gen. 14. whole Chapter.

SECT. V.

ABram having thus vanquished the Forces of these forementioned Kings, lest he should fear they would at some time or other be revenged of him (as possibly they might threaten ) God appears to him in a Vision, or open apparition, which he (being awake) beheld with his bodily Eyes, and tells him, That he would be a shield to him, to defend him against his Enemies; and seeing he had with so much piety refused the Reward offered him by the King of Sodom, He assures him that He Himself will be his exceeding great Reward, blessing him with the blessings of this life, and rewarding him with the transcendent glory of his own Kingdom hereafter. But notwithstanding this Abram in a bemoaning manner expresses the great perplexity of his mind, that (growing now in years) He did not yet see the fulfilling of that Promise of giving Him a Son from whom the Messiah was to spring: And therefore He cries out, Lord what wilt thou give me, seeing I go Childless. Intimating his great and ardent desire that the Lord would please at length to remember his Promise made unto him concerning that particular. And besides He saw, that wanting Issue he wanted the comfort that other Parents had: He saw he had not a Son to be (under Himself) the guide and stay of his Family, but was forced at present to put his concerns into the hands of Eliezer his Steward, and for ought He saw His Estate would be enjoyed by him (when he was dead) for want of an Heir. God tells him his Servant should not be his Heir, but One that should come out of his own Bowels; and further assures him, that his Seed (how improbable soever it seemed to him at present) should be as the Stars of Heaven for multitude, especially his spiritual Seed, the Children of his Faith: He might assure himself they should be innumerable, as the dust of the Earth, [Ch. 13.16.] and as the Sand on the Sea-shore, [Ch. 22.17.] See 1 Kings 4.20. Then Abram believed and firmly rested on this great Promise of God, and it was imputed to him for Righteousness, that is, God of his free Grace accepted him as Righteous and justified (who had no Righteousness of his own whereby he could stand before God's Judgment-Seat) upon his Faith in God's Promises, and especially the promised Messias. God also renewed to him the Promise of the Land of Canaan, which his Posterity after 400 years sojourning and affliction in Lands that were not theirs, [ viz. in Canaan and Egypt ] should possess; namely, in the 4th Generation, when the Sins of the Amorites and other Inhabitants of Canaan (this only by a figurative Speech being put for all) should be full, then the Lord would judge that Nation that afflicted them, and bring them out with great substance. Abram desiring (and possibly by some special motion of God's Spirit) to be further assured hereof, God was pleased hereupon to make a solemn Covenant with him for the performance of it, and to confirm it with a sign and a Vision. And seeing it was the manner of men when they made a solemn Covenant to cut Beasts in twain, and to pass between the parts of them, wishing (as it were) that they might be cut in pieces if they broke the Covenant, so God here was pleased to appoint Abram to take Beasts and divide them, laying each piece one against another, with a Turtle Dove on one side, and a young Pigeon on the other, which accordingly he did; and when the Birds came down upon the Karkasses, Abram drove them away, and when the Sun went down, Abram fell into a deep sleep or Trance, and a great horror seized him, shadowing out possibly the great distresses his Posterity should be in, through the vexations of their Enemies. And then a smoking Furnace and a burning Lamp passed between the pieces of the Beasts, intimating the Majesty of God passing between them. Then did God make a Covenant with Abram to give to his Seed the Land of Canaan (now possessed by the Kenites, Kenissites, and other Nations) from the River of Egypt, viz. Sichor, [ Numb. 34.5. Joshua 13.3.] unto Euphrates. And accordingly those Lands (so far off) became Tributary in David's and Solomon's days, 2 Sam. 8.3. 1 Kings 4.21. 2 Chron. 9.26.

Gen. 15. whole Chapter.

SECT. VI.

SArai who had a great while earnestly desired and longed for that blessed promised Seed, and seeing now ten years gone since their coming into the Land of Canaan, and herself still barren, and despairing almost (as it seems) of any from her own Body, she (without advice from God, of her own head) counsels her Husband to endeavor the fulfilling of the Promise by such a means, which though by many then practiced, yet was contrary to the first Institution of Marriage, namely, to take Hagar her Servant, an Egyptian born to be a kind of Secondary wife or Concubine to him; which he accordingly did. But Hagar being with Child by him, began to be proud thereof, and to despise her Mistress, who was barren. Sarai (though otherwise of a sweet and meek spirit, and for her obedience to her Husband propounded as a pattern to other Wives, 1 Pet. 3.6.) was so transported at this insolent carriage of her Servant, that she flies out upon Abram himself (who possibly might be a little too indulgent to Hagar, being now with child by him) and challenges him as if He were the Cause of this wrong and injury she sustained, and desires the Lord to judge between him and her, and to do Her right. Abram patiently tells her, He left Hagar to her, to take what course she pleased with her to humble her, and make her submit. Hereupon Sarai used her with much severity and hardship, which she not willing to endure, ran away, and thought (as it seems) to go down into Egypt her own Country. And accordingly travelling through the Wilderness (which was the rode thither) and sitting down wearied, and full of grief and sorrow, by a Fountain of Water, the Angel of the Covenant [Mal. 3.1.] the Lord Christ the Son of God (called Jehovah, verse. 10.) appears to her, and advises her to return, and to submit herself to her Mistress, telling her that she should bear a Son, and call his Name Ishmael (signifying God will hear. ) For God had taken notice of her affliction, and heard her Cry. He further tells her, That her Son would be a fierce and wild man, and a great Warrior, and his hand would be against every man, and every man's hand against him, but yet he should have a numberless Off-spring, and he and his Posterity should exceedingly enlarge the bounds of their Habitation even unto and among their Kindred, of whom they shall not be afraid, but shall stoutly face them everywhere. Hagar thereupon called the Name of the Lord that spake with her, Thou God seeing me, magnifying his Mercy for having so favorable a regard to her in her great affliction, and giving her a clear sight of Himself in that place, and directing her what to do. And she then falls into an admiration that she should live, and see the light after she had seen the Lord. So that hereupon she called the Name of the Well Beer-lahai-roi, that is, the Well of one that liveth, after she hath seen and been seen by the Lord. And possibly she intended also there to leave a Memorial to Posterity of the watchful Eye of God over her, in the time of her affliction. So she returned to her Mistress, and afterwards brought forth a Son, and Abram called his Name Ishmael (according as the Angel had appointed) in the 11th year after He came into Canaan, and in the 86th year of his Age.

Gen. 16. whole Chapter.

SECT. VII.

THirteen years after this, namely, when Abraham was 99 years old, God appeared to him again in a visible manner, and said to him, I am God Almighty, able to do all those great things for thee which I have promised, how unlikely soever they may se • m in the eye of Reason. Therefore trust in me; Be sincere and upright before me, and do all that I command thee, and let thy whole Conversation be always as in my sight; And I will renew and establish my Covenant with thee, and will multiply thee exceedingly. Then Abram fell on his face, and God further talked with Him, saying, Behold my Covenant is with thee, and thou shall be a Father of many Nations. Neither shall thy Name be anymore called Abram (signifying an higher Father, but it shall be called Abraham, signifying a Father of a great multitude. And I will multiply thee exceedingly, and will make Nations of thee, and Kings shall come out of thee, and I will establish my Covenant between me and thee, and thy Seed after thee in their Generations for an everlasting Covenant, to be a God to thee, and to thy Seed after thee. And I will give to thee, and to thy Seed after thee, the Land of Canaan (wherein thou art now a stranger) for an Everlasting possession. And this I appoint as the Token, Sign and Seal of the Covenant between me and you, that all the Males among you shall forthwith be circumcised, and that every Male-Child among you that shall be hereafter born, either of Natives or Proselytes, shall be Circumcised on the eighth day. And this Circumcision (which figures or represents a putting off, and mortifying of the old man with its affections and lusts ) shall be in your Flesh for a sign of that Everlasting Covenant I have made with you. And that man among you (being of the Jewish Race) who being not Circumcised in his Childhood, shall afterwards willfully neglect to take on him that sign, he shall be cut off from among you as a Violator of my Covenant. I will not own him as one of my peculiar people, and by you he shall be reckoned as an Heathen, and cast out of the Communion of the Church. Further God tells Abraham that he should not call his Wife any longer Sarai, which signifies a Lady or Princess of one Family, but Sarah, a Princess absolute. For she was to be a Mother of many Nations, by the spreading of Isaac 's Posterity, her natural Son (and even Kings to spring from Her) and Her preeminence was to be of much larger extent upon the account of Her spiritual Daughters, 1 Pet. 3.6. Abraham hearing these things, fell on his face before the Lord, in an humble expression of reverence and thankfulness, and he was so transported with these welcome tidings, (which he firmly believed) that he even laughed for joy. However, though he now believed he should have a Son by Sarah, yet he forgets not Ishmael, but humbly prays to the Lord for him, O that Ishmael might live before thee. O that thou wouldst please to have a gracious Eye upon him, to protect and bless him. God tells him, He would bless Ishmael with Temporal Blessings, and would multiply him exceedingly, insomuch that 12 Princes should spring from him (whose Names we have set down Gen. 25. v. 13, 14, 15, 16.) but his Covenant he would establish with Isaac, whom Sarah should bear unto him next year at this time; which Covenant comprehends not only outward but spiritual blessings also. Then the Lord left off speaking to Abraham, and went up to Heaven in the same form and shape he had appeared to Him. Abraham now embracing these Promises, and resting on them by a lively Faith, caused himself (being now 99 years old) and his Son Ishmael (being 13 years old) and all the Males of his house to be Circumcised that very day.

Gen. 17. whole Chapter.

SECT. VIII.

THe Son of God and two holy Angels accompanying him, appear now unto Abraham in the shape of three men in the plain of Mamre, as he sat in the door of his Tent at Noon tide. He apprehending them to be Strangers travelling that way, (who possibly might be weary and faint) and they seeming to him to be persons worthy of respect, he addresses himself to them with great Reverence, and one of them appearing with greater signs of excellency and dignity than the rest, He directs his Speech to him: My Lord (says He) if I have found favor in your sight, stay with me and rest yourselves under that Tree for a while, and let a little water be brought to wash your Feet, and accept of a little refreshment from me to strengthen you in your Journey, seeing Providence hath led you this way. They intimate their willingness to accept his kind offer. Hereupon he hastens to Sarah, and orders her forthwith to make ready some Cakes to be baked on the Hearth, and he orders one of his Servants presently to kill a Calf and dress it, and that it should be made ready. These things being done, He then set these Provisions before them with Butter and Milk, and he himself stood by to wait upon them and serve them. And they did eat, [see Ch. 19.3.] having true Bodies for that time, and for the present dispensation of that Service. For though a Spirit hath not Flesh and Bones, [Luke 24.39.] yet Spirits may, and by God's appointment sometimes do assume human Bodies, which are erewhile to be dissolved again by the power of God, when the work and service is done for which they were assumed. When therefore they had eaten, then One of them, viz. the Lord asked him where Sarah his Wife was. By naming her, he shown he was more than a Man. Abraham said she was at hand in the Tent. The Lord said I will certainly return unto thee, not by a New Apparition, but by accomplishing the thing promised, viz. that thou shalt have a Son by thy Wife Sarah, and it shall be accomplished so many months hence as is usual according to the course of Nature for a Woman to go from her Conception, to the bringing a Child into the World. Sarah hearing this in her Tent-door, laughed within herself, [not out of Faith and Joy, as Abraham had done before, Ch. 17.17.] but thinking it a thing very unlikely (by reason of her great age) if not impossible. But though she laughed only within herself, and did not break out into a loud and open laughter, yet the Lord discerned it, and took notice of it, and asked her, Why she laughed? Did she look more upon her own and her Husbands decayed Natures and age than upon the power of God? Sarah being thus reproved, she out of shame and weakness in that sudden disturbance of her mind denies that she laughed. But though she did not openly, yet she did within herself, and she began now to be ashamed, because she perceived the person that spake to Her was more than a man, because he could discern her inward affections. But she did presently (as it seems) recollect herself when she understood who it was that spake, and made this Promise, and accordingly believed it, and therefore her Faith is commended, Heb. 11.11. Through Faith Sarah herself received strength to conceive Seed. And afterwards she laughed for joy, as we find Ch. 21.6. These things being done, These three Persons that were in the shape of Men, arose, and Abraham in civility accompanying them some part of the way. The two holy Angels went on directly towards Sodom, but the Lord staid communing with Abraham, and tells him he would not hide from him what Judgments he now intended to execute upon Sodom, and those Neighbouring wicked Cities. For he had appointed him to be the stock of a great and mighty Nation, (his peculiar people) yea the stock out of whom the blessed seed should spring, in whom all the Nations of the Earth should be blessed. And he knew that he would instruct and command his Children and his Household after him to keep the way of the Lord, and to do justice and judgment. Then the Lord speaking to him after the manner of men, as one that had no mind to punish without first inquiring into the matter of Fact, He tells him He will go down and see whether their wicked deeds were answerable to the Cry that was come up into his Ears concerning them. Then Abraham drew near unto the Lord, and began to plead for these Cities, especially for Sodom, (as being in likelihood touched with a greater concern for his Nephew Lot who dwelt therein) entreating the Lord that the Righteous should not be dealt with as the Wicked, (that is, taken away in wrath and Vengeance ) but that the City might be spared for the sake of the Righteous therein. And to urge his plea further, He humbly represents to Him that possibly there might be to the number of fifty Righteous persons found therein. God tells him he would certainly spare them, if such a number could there be found. Then Abraham said, Behold now I have taken upon me to speak to the Lord, who am but dust and ashes, peradventure there may be 45 found there. The Lord answered, He would not destroy it if 45 were there found. Then Abraham descends to 40, to 30, to 20, and at last to 10; and if there had been but so many to be found there God would have spared them; but seeing there were not so many, He intimates to Abraham that they must not expect to be spared. Then God departed from Abraham, and he returned to his own Place.

Gen. 18. whole Chapter.

SECT. IX.

THe two Angels (before mentioned) in human shape, that went towards Sodom came thither in the Evening, and Lot sitting in the Gate of the City, and seeing of them, and supposing them (by their outward appearance) to be Strangers of quality, he went towards them, and giving them civil honor and respect by bowing to them with his face towards the ground (after the manner of those Eastern Countries ) he courteously invited them to his house, and to Lodge with him that night. They seemed unwilling at first to accept his kindness, and proffered to lodge in the Streets all night, which possibly they intended to have done (to observe the manners and behavior of that people) had he not been so importunate with them to turn in to him. Therefore upon his importunity they accepted his courteous offer, and did go with him to his house, and there he made them the best Intertainment he could, and for hast baked unleavened-Bread for them, and they did eat. [See Ch. 18.6.] But the appearance of these two Angels now entertained by Lot, being, as 'tis like, of young men of rare and extraordinary beauty, notice hereof was taken by some of the wicked Inhabitants of that City, and the Report thereof soon spread abroad, and so they presently flocked together from all quarters of the City to Lo • s house, requiring to have these Guests brought out to them, intending abominably to abuse them. Lot goes out to them to entreat them and to dissuade them from so detestable an attempt, but they seeming bent upon it, to take them off from so horrid a villainy, in that great and sudden disturbance of his mind he proffers (very unwarrantably and sinfully ) to yield up his two Virgin Daughters to their Lusts, rather then his Guests should be violated, who had taken shelter under his Roof, and according to the Laws of Hospitality ought to be kept safe and free from all harm and violence. But these wicked Sodomites were so far from being persuaded by what Lot said unto them, that instead of desisting they fall upbraiding and twitting him, that he that was but a Stranger in their City, should take upon him to be a Judge, and Censurer of them and their actions. And therefore (it seems) he had not only inwardly grieved and vexed his righteous Soul with their unclean Conversation, but as occasion was offered, had often reproved them for their wickedness, and had done what lay in him to dissuade them from their abominable courses. But they nothing moved either by what He had before or at this present said unto them, began to press hard upon Him, intending to break open his door. Hereupon the Angels pulled Lot into the house to them, and shut the door, and presently smote that wicked Crue with such a blindness, that they could not see the door. Then the Angels commanded Lot that whomsoever he had there nearly related to him, whether Sons in law, or Daughters, he should bring them out of that place, for God had sent them to destroy it, and the other Neighbouring Cities to it, for their great and crying abominations. Lot accordingly went out to his Sons in law (the Husbands as it seems of his other Daughters that were married into the City) to persuade them to come away with him; but he seemed to them as one that jested or talked idly: so supine and secure usually are carnal men, when God's Judgments are ready to fall upon them. When the Morning approached, the Angels urged Lot and his Wife and two Daughters that were in the house with him, to get them going, lest they should be involved in the common Calamity. But yet Lot (it seems) lingered, as loath to leave his other Children behind him to be destroyed. Thereupon the Angels laid hands on him and his Company, and hurried them out of the City, the Lord therein showing himself very merciful unto them. Then the Angels charged them to make hast, and escape for their lives, and not so much as to look behind them, nor to stay in all the Plain, but to fly to the Mountain, nor so much as to mind or regard House, Cattle, or Riches, or what ever they had left behind them. Lot tells the Angels that the Mountain was so far off, that he feared lest the destruction would overtake them before they could get thither, and therefore he earnestly desires that Zoar (formerly called Bela ) might be the place they might be permitted to fly unto (which was near at hand) and that God would please to spare that place for his sake. The Angel (undoubtedly by God's direction) grants his request, but bids him hast away, for he could not do anything against Sodom till he was got thither, for God had decreed in mercy to save him. It was break of day when the Angel hasted Lot and his Company away, and by that time the Sun was well risen, the Lord rained upon Sodom and Gomorrah, Admath, and Zeboim, [Deut. 29.23. Hosea 11.8.] fire and brimstone from Heaven. But it seems while Lot and his Company were hastening towards Zoar, his Wife (either doubting whether any such Judgment would fall upon Sodom as was threatened, or lingering in her desires after those Friends, and the Wealth and Estate they had left behind them) looked back, against the express Command of the Angel before given; whereupon she was immediately turned into a Pillar or Statue of a rocky mineral Salt (which will endure all weathers) as a standing Monument of her Infidelity and Disobedience, and to season others with more wisdom. Abraham getting up early that Morning, and looking towards Sodom and the Cities of the Plain (whose destruction the Lord had acquainted him with before) he saw the smoke from that Country go up as the smoke of a Furnace; and God remembered the Intercession of Abraham for Lot, neither did he forget the Piety and Righteousness of Lot himself, which we find mentioned 2 Pet. 2.7, 8.

Lot quickly finds that it had been better for him to have followed the advice of the Angel at the first, and gone immediately to the Mountain, for now he was afraid to stay any longer in Zoar. Possibly the wickedness he saw among them might make him afraid that a like Judgment to that of Sodom would fall upon them; or it may be he feared lest the people of that place would fall upon him, as the Cause of the overthrow of those Neighbouring Cities, seeing he and his Family only had escaped. So he and his two Daughters left that Town, and betook themselves to the Mountain and dwelt there in a Cave, where being in a manner immured up, his Daughters began to think that by that solitary life they were deprived of all hope of Marriage; and living there in that manner without the society of any but themselves, it seemed all one to them as if there were not a man upon the Earth besides their Father. Hereupon being blinded with fear and passion, and desirous to have Children of their own Kin, and not of the faithless and cursed Nations, they resolve upon a very wicked and detestable course, viz. to make their Father drink Wine (more than was fit) of that they had brought with them from Zoar (which possibly they persuaded him the rather unto, to drive away his sad thoughts) that so being drunk he might lie with them, which else they knew he would never do. And here observe the just Judgment of God, Lot had at Sodom rashly offered to prostitute his two Daughters Chastity to the Rabble there, to prevent the violation of his Guests, and now here in the Cave His own Chastity is violated by the contrivance of His two Daughters. This was just as from God, but 'twas very wickedly done of these two young women thus to draw their Father to commit Incest with them. However from this incestuous Copulation came Moab and Ammon, Fathers of the Moabites and Ammonites, two great and populous Nations.

Gen. 19. whole Chapter.

SECT. X.

ABraham now (his Wife Sarah having (as it seems) newly conceived) removed from the Plains of Mamre, towards the South, and sojourned in Gerar, the Metropolis of the Philistines that dwelt in that Country. Here He began to be afraid of himself again, because of Sarah his Wife, who though now near 90 years old, yet was still very beautiful. He therefore now (as before in Egypt, see Ch. 12. 13.) apprehended that these people would kill him, if he were known to be her Husband; that so He being taken away she might be free to be married to one of them. Hereupon Sarah (by his appointment) going again under the name of his Sister. Abimelech King of that Place hearing of her, took a liking to her, and took her from her Husband, intending shortly after to make her his Wife (though he had a Wife before, see verse. 17.) thinking, as it seems, Polygamy to be no sin. Upon this God immediately smote him with a dangerous Sickness, and plagued his Court