the incarnation of Chrift, being near, though not exactly two thoufand years diftant from each of thefe extremes. It was alfo made about the middle space between the flood and the redemption of Ifrael out of Egypt: And it was fomething more than four hundred and twenty years diftant from each of thefe events; being four hundred and twenty-feven years after the flood, and four hundred and twenty-fix years fince the last time we read of the Church's covenanting with God. The last covenant was executed the year after the flood: From the flood to the birth of Nahor, in the feventieth year of Terah's life, were two hundred and ninety-two years: From the birth of Nahor to that of Abram fixty years: And from Abram's birth to his call about feventy-four years *.

2. THE

I know fome eminent divines exprefs a moft fove reign contempt of all chronological difquifitions. I confels I am otherways minded; as chronology ferves to manifeft the divine veracity by removing various feeming contradictions in the Scriptures; as well as illuftrate divine wifdom in providential difpenfations, fhewing that every thing takes place in the season fitteft for his people's neceffities, and moft for the honour of the Divine Governor. Various able chronologers have proceeded on a different plan, in fettling the ara of this covenant: They fuppofe Abram was Terah's firft-born; and, of confequence, place this tranfaction fixty years at least nearer the flood than I have done. Such as Auguftine, Luther, Scaliger, Alfted, Chriftopher Helvicus, Giles Stranchius, Seth Calvifius; and, to mention no more, Mers Robert Baillie and Robert Millar, two learned Scotfinen. But, in fubmiffion to competent judges, and

2. THE apoftacy which had broke into the Church, from the flood till this time, rendered fuch a tranfaction abfolutely neceffary.

There were notable and glaring defections among those very perfons whom God had taken into covenant with himself. Noah, the moft eminent covenanter, had acted a part truly unworthy his privileges and engagements, by falling into the fin of drunkennefs; and this notorious fault of Noah's, afforded fcope forHam's wicked heart to vent itself in a petulant publication of it to his brethren. Shem's con

duct,

with humble deference to fuch venerable names, the feventieth and fifth year of Abram's life coincided with the two hundred and fifth year of the life of Terah: Of confequence, Abram could not be his first-born, nor born in the feventieth year of his life. That the last year of Terah's life was his two hundred and fifth, is exprefsly afferted by Mofes (Gen. xi. 32.) That Abram departed from Charran when his father died is equally certain, on the authority of Stephen (Acts vii. 4.) And that Abrain was only feventy-five years old when he left Charran is manifest from the teftimony of the facred hiftorian, formerly quoted, (Gen. xii. 4.)-Now, if we take feventy-five years from the two hundred and five that Terah lived, the remainder gives us the year of his life in which Abram was born, viz. the hundred and thirtieth year of it. On this plan the two Teftaments accord; and every feeming contradiction is removed: Nor is it without the fuffrage of the best critics (if human authority be of any confideration in this cafe), both ancient and modern: Such as Chryfoftom, John Calvin, Francis Junius, Peter Martyr, Wolfganus Mufculus, David Pareus, Michael Walthers, John Diodati, Andrew Rivet, and Archbishop Ulier; alfo our learned countryman

Scharp

duct, however, and Japhet's, is as full of filial reverence, as was Ham's of wantonnefs and wickednefs; and both the former are as much commended by the Spirit of God as the latter is accurfed. Noah, enlightened as a prophet, and empowered as a patriarch, pronounced this cenfure ;—a cenfure which extended unto Canaan, as well as unto Ham: "Curfed be Canaan, a fervant of fervants fhall he be unto his brethren *." As Ham was an undutiful fon, fo was he punished in his fon, and the puniflment carried on from generation to generation. Nor was this fentence, in any refpect, unequal; as it is always jutt to vifit the iniquities of the fathers upon the children, while the children walk in their father's foot-fteps, and cleave to their iniquities. This was probably

Scharp (whom King James VI. banished) in his SYMPHONIA PROPHETARUM ET APOSTOLORUM, p. 52. And his opinion has been confirmed by the labours of John Henry Heidegger, and F. Spanheim, F. F. beyond any probability of refutation or reply. Hiftor. Patriarch, Tom. II. Exercit. xxiv. Thef. 12. et fequent. Chronolog. Sac. P. 226.The only thing urged against the plan 1 have laid down is, the Mofaic account of Terah, Gen. xi. 26. "And Terah lived feventy years and begat Abram, Nahor, and Haran." They imagine this proves Abram to have been born in the feventieth year of Terah; but, if it proves him to have been born that year, it proves Nahor and Haran to have been born the fame year likeways, which is abfurd: And, though Abram be firft mentioned, it may juftly import priority in point of dignity, rather than of years; as is frequently the cafe in the holy Scriptures.

* Gen. ix. 25.

the

the cafe with Canaan; the little wretch joined, in the derifion of Noah, with his lafcivious father. But reproof fits always uneafy on the neck of unrenewed finners: Hence Ham and his family feem to have taken the fame route with Cain, when this fentence was intimated to them; like him, they went out from the prefence of the Lord. The greatest part of mankind had joined in wicked device to build the Tower of Babel. Some might be ready to imagine, perhaps, that this was a very harmlefs amufement; but it contained a complication of evils. The device itfelf originated in pride, vanity, and atheifin; and implied a diftruft of God's covenant for their prefervation. They defigned to raife this Tower to heaven; as if they meant to rival God in the heavens: And, in the ftatelinefs of it, they trufted for fafety from a fecond deluge, rather than in the promise of the Noachic covenant. Some have denied, indeed, that this Tower was intended as a defence from a fecond deluge; for (fay they) it was built upon a plain, and not on a hill, whereas a hill would have been a more advantageous fituátion for fuch a purpofe: But, as they meant to raife it up to heaven, it was certainly all one whether the foot of it ftood on a plain or on a hill. To me it appears, that thefe Babelbuilders did not think God's covenant a fufficient fecurity; but imagined a tower of their own building greatly preferable. It is always

natural

natural for man, in his corrupted state, to prefer his own devices to the inventions of infinite wisdom. Thefe builders, like the antediluvian giants, meant to become MEN OF RENOWN: They faid, "Let us make us A NAME** Their wicked intention will appear in a still clearer point of view, if it is confidered, that they intended to baffle the purpose of heaven in their punishment. Their own confciences dictated to them, that they were egregious finners, and deferved to be fcattered abroad; but they fell on this expedient, leaft "they fhould be fcattered abroad on the face of the whole earth."-By this time the world was almost univerfally funk into idolatry. At the confusion of languages, which was inflicted by God to stop the Babel-building, the language which had before obtained in the world, as well as the true religion, continued in the family of Heber: Whereas the builders feem to have loft their religion with their language, if not before. But, by this time, idolatry had got in among the lineal defcendents of Heber themselves, as well as others: Says Jofhua, "Your fathers dwelt on the other fide of the flood in old time, Terah the father of Abraham, and the father of Nahor; and they ferved other gods." Thus, the fire of idolatry was brought into the fanctuary of the Lord: Wherefore it was necessary to bring the Church out

Gen. xi. 4. + Ibid.

from