k

in all their accounts of the Jewish affairs. They had a general notion, that Israel was the name of some one famous ancestor of the Israelites, but were not exact upon fixing it upon the right person. Justin, after Trogus Pompeius, comes nearer the truth than Sanchoniathon, but he mistakes one generation, and gives the name of Israel to the son of Abraham. Sir John Marsham hints some little objections against taking Chronus here spoken of to be Abraham; but I cannot think, that after what has been offered, they can want an answer. The History of Sanchoniathon's Chronus, and Moses' Abraham, do evidently agree in so many particulars, that there appears a far greater probability of their being one and the same person, than there does of the truth of any circumstance hinted by Sanchoniathon, which may seem to make them differ one from the other.

Sarah was now one hundred and twenty-seven years old, and died in Kirjath-arba in Hebron. Abraham hereupon bought a field, of the sons of Heth, which had a cave in it, and therein deposited the remains of his wife. He was now desirous to see his son Issac married, and therefore sent the head-servant of his house into Padan-Aram, or Mesopotamia, to choose a wife for him from amongst his relations there. The servant went with a train and equipage, and carried presents suitable to the wealth and circumstances of

10

his master;" and obtained for Isaac Rebekah the daughter of Bethuel, the son of Nahor, Abraham's brother. Isaac was forty years old when he married, and therefore married A. M. 2148.

After Abraham had thus married his son to his satisfaction, he took himself another wife, whose name was Keturah; and had several children by her, viz: Zimran, Jockshan, Medan, Midian, Ishback and Shuah. He took care in his life time to send these children into the world; he gave them gifts, and sent them away, while he yet lived, from Isaac his son, eastward unto the East country. This is the substance of what Moses has given us, of the life of Abraham.

P

It is very remarkable, that the profane writers give us much the same accounts of him, Berosus indeed does not call him by his name, but describes a person of his character living ten generations after the Flood; and so Moses makes Abraham, computing him to be the tenth from Noah. Nicolaus Damascenus calls him by name, and says that he came out of the country of the Chaldees, settled in Canaan, and upon account of a famine went into Egypt.

Eupolemus*

" Gen. xxiv. 10.

• Gen. xxvi.

P Ver. 6.

Euseb. Præp. Evang. 1. 9. c. 16. Berosus' words are, Μετα τον κατακλυσμον δεκατη γενεα παρα Χαλδαίοις TIS 20 δίκαιος ανηρ και μεγας και τα ερανια εμπειροδο

Josephus Antiquitat. lib. 1. c. 8. Euseb.. Præp.

Evang. ut sup;

• Id. c. 17.

t

agrees that Abraham born was at Uria (or Ur) of the Chaldees, that he came to live in Phoenicia; that some time after his settling here, the Armenians (or rather the Assyrians) overcame the Phoenicians, and took captive Abraham's nephew; that Abraham armed his servants and rescued him; that he was entertained in the sacred city of Argarize by Melchisedec priest of GOD, who was king there; that some time after, on account of a famine, he went into Egypt with his whole family, and fixing there he called his wife his sister; that the king of Egypt married her, but that he was forced by a plague to consult his priests, and finding her to be Abraham's wife, he restored her. Artapanus another of the heathen writers does but just mention him; he says the Jews were at first called Hermiuth, afterwards Hebrews by Abraham, and that Abraham went into Egypt," and afterwards returned into Syria again. Melo who wrote a book against the Jews, and therefore was not likely to admit any part of their history, that conld possibly be called in question, gives a very large account of Abraham. He relates, that his ancestors were driven from their native country; that Abraham married two wives, one of them of his own country and kindred, the other an Egyptian, who had been a bond-woman; that of the Egyptian he had twelve sons, who became twelve Arabian kings;' that

The ancient heathen writers often call Syria, Canaan and Phoenicia, by the same name.

Euseb. Præp. Evang. 1.9. c.18.

x

* Id. ibid. c. 19.

This is but a small mistake; the descendants of Ishmael

were twelve kings, Gen. xvii. 20. and settled near Arabia.

of his wife he had only one son, whose name in Greek is Gelos (which answers exactly to the word Isaac.) After other things interspersed he adds, that Abraham was commanded by GoD to sacrifice Isaac; but just when he was going to kill him, he was stopped by an angel, and offered a ram in his stead. Now, as these writers agree with Moses in their accounts of the transactions of Abraham's life, so is it also remarkable that they give much the same character of him; as they all allow that he was eminent for his virtue and religion; and they add moreover, that he was a person of the most extraordinary learning and wisdom. He was δικαιΘ καὶ μεγας και τα ερανια εμπειρος, says BeNicolaus Damascenus says, that his name was famous all over Syria; and that he increased the fame and reputation which he had acquired, by conversing with the most learned (λoyitatis) of the Egyptian priests, confuting their errors, and persuading them of the truths of his own religion, so that he was admired amongst them as a person of the greatest wit and genius, not only readily understanding a thing himself, but very happy in an ability to convince and persuade others of the truth of what he attempted to teach. Eupolemus says, that in eminence and wisdom he excelled all others; and that by his extraordinary piety, or strict adherence to his re

rosus.

In loc. sup. citat.

Θαυμασθεις υπ αυτών εν ταις συνεσίαις ως συνετώτατος και δεινος 'Ανης, ο νοήσαι μόνον αλλα και πεισαι λέγων, περι αν επιχειρήσεις διδάσκειν.

ligion επι την ευσέβειαν ορμησανία he obtained the favour of the Deity: EUXRESNOAL TW Ew are his words. Both Melo and Artapanus agree likewise in testifying that Abraham had been eminent for his wisdom and religion. There are several particulars of no great moment, in which these writers either differ from Moses, or relate circumstances which he has omitted. Nicolaus Damascenus relates, that Abraham came with an army out of the country of the Chaldees; that he reigned for some time a king at Damascus, and afterwards removed into Canaan. The little difference between this account and that of Moses may be easily adjusted. Abraham was indeed no king, but Moses observes, that his family and appearance and prosperity in the world was such, that the nations he conversed with treated him, and spake of him as of a mighty prince. And when his family came first from Ur, and consisted both of those who settled at Haran, and those who removed with him into Canaan; he might be reported, as the circumstances of the world then were, to be the leader of an army; for very probably few armies were at that time more numerous than his followers. As to his reigning king at Damascus, it is easy to see how he made this mistake. The land of Haran, where Abraham made his first settlement, was a part of Syria, of which Damascus was afterwards the head city. Hence it might happen, that the heathen writers, finding that he made a settlement

b Euseb. sup. citat. This was the character, which Enoch obtained by his faith. Heb. xi. 5.