Commentary on Genesis and Exodus, Commentary · Chapter 15

Commentary on Genesis and Exodus · Commentary · Chapter 15

p. 144CHAP. XV.

The Method.

THis Chapter hath two parts, containing two ample and large promises made by the Lord unto Abraham: the first is, as touching his seed, vers. 1. to vers. 8. The second of the inheritance of his seed, vers. 8. to the end.

In the first part there is set forth, 1. on Gods behalfe, the promise. 2. On Abrahams behalfe, beleefe, vers. 6. In the first there is the cause, Gods goodnesse towards Abraham ▪ vers. 1. Then the promise of his seed, both to bee of his body, which is amplified by the contrary, that not Eleazar, but one of his owne bowels should bee his heire, vers. 2, 3, 4. then the number thereof to be as the starres in multitude.

In the second part, 1. there is the promise, in generall for the inheriting of the land, vers. 7. in particular: after what time, namely, 400. yeares captivity, 13. to 17. what Countrey, vers. 18. to 21. 2. The ratifying of the promise by certaine symbols: where we have the prescription of the signes and ceremonies to be used, vers. 9. the preparing of them by Abraham, vers. 10, 11, 12. the application or confirmation it selfe, vers. 17. God causeth a smoking furnace to passe betweene the peeces, &c.

2. The divers readings.

C.c.v. 1. In prophesie. C. in vision. caet.

I will protect thee. H.S. my word is the strength. C. I am thy buckler. caet.

S. appell. f.pr. T.r.v. 2. The sonne of the Steward of my house. H. the sonne of the Steward which is in my house. C.P. the sonne of Messech borne in my house. S. the Steward of mine house. G. the childe of the Stewardship of my house. B. he to whom I shall leave my house. T. meshek, a Steward, or one that is left.

and so v. 3. he calleth him the sonne of his house, that is borne in his house.

C.c. S. app. f. prop. T.r. C.c.v. 6. beleeved in the word of the Lord. C. beleeved in the Lord, caet.

v. 7. out of the region of the Chaldees. S. from Vr of the Chaldees: caet. Vrh. signifieth a valley.

v. 8. O Lord God, H.C.P.G.B. O Lord God governour. S. Lord Iehovah. T. heb. Adonai, Iehova.

v. 9. Take unto me. H.S. take me. G. take B.P. take and offer. C.T. heb. Lathak, take three heifer…. C. of thre… … yeare old. caet.

p. 145a dove. H.S. a young pigeon. B.G. sonne of a pigeon. C. the chickin of a pigeon. T. gozal, a pigeon.diff. ver.

v. 11. he sate with them. S. he drave them away: caet. nashab, to blow away.

v. 12. an ecstasis or trance. S. a heavy sleepe fell upon Abraham. caet.S.c.

v. 17. a flame was made. S. a darke mist. H.C. twilight. B. darke night. T. there was darkenesse, g…atah. darknesse, night.S.c.

v. 20 giants. C.B. Rephanu. caeter.C.app.f.prop.

3. The Explanation of doubts.

QVEST. I. How God appeared in vision.

Vers. 1. THe word of the Lord came to Abraham in a vision, &c. 1. This vision was neither in the night, as the Sept. in some translations read: for Abrahams faith is here approved, v. 6. but men being asleepe cannot shew their faith. Cajetan. 2. neither was it by secret inspiration, as the interlineary glosse: for here divers speeches passe betweene God and Abraham. 3. Neither was this vision by an Angell: as Oleaster, Tostatus: for he is called Jehova, which name is not given to Angels. 4. But this vision was in the day, as the Lord used to speake to the Prophets. Ramban. Chald. and the Lord did produce his conference untill the evening. vers. 17. when the starres appeared. Iun. And God for the better strengthening of Abrahams faith, did to his word adjoyne some visible signe of his glory. Oecolam. 5. And this is the fourth time, that God had appeared to Abraham: twice in the 12. chapter, v. 1.7. againe, c. 13, 14. and now in this place.

QVEST. II. How God is said to be Abrahams reward.

I Am thy buckler. &c. 1. Two things doe cause feare: when either wee are afraid of some evill to happen to vsus, or that some good which wee desire should bee with-holden from us. God biddeth Abraham to feare none of these, for hee was both his buckler to keepe him from evill, and his great reward to give him all good things. Per. 2. Some thinke that Abraham feared lest he had committed some sinne in shedding of bloud in the late battell: some lest the enemies might gather their strength againe, and come upon him afresh: some lest the Cananites might envy him because of his strength: some, lest this victorie might stand for his reward, which God promised: But it appeareth, that none of these things were the cause of Abrahams feare, but he was solicitous and carefull for his succession, and might somewhat waver concerning the promise made to his seed, because hee had yet no childe, Mercer. 3. Where he saith, I am thy reward: it is not to be understood causally, and to be referred onelyonly to those temporall rewards, which are promised afterward as Cajetane and Mercerus consenting to the hebrewes: but substantially, of the reward also of everlasting felicitie, which was laid up for Abraham with God. Iun. 4. So that here God promiseth the two greatest blessings that can bee, one in this life of perseverance, in that God saith, he will be his buckler to protect and preserve him to the end, and of eternall felicity, in saying I am thine exceeding great reward. Perer.

QVEST. III. Abraham neither was doubtfull or forgetfull of Gods promise.

Vers. 2. ABraham said. 1 Cajetane well noteth, that in other visions Abraham was onelyonly an hearer, God the speaker: but here Abraham maketh answere to God, whereby it appeareth that Abraham did grow in confidence and familiaritie with God. 2. Neither doth Abraham complaine that he went childlesse, as though he had set light by the Lords liberal offer, that he would be his reward: but because the spirituall blessing depended of his seed, he craveth this, as the meanes whereby Gods promise toward him concerning the great reward, should be effected. Calvin. 2. Neither did Abraham doubt, or was forgetfull of Gods promise, that he would give him seed, and unto his seed that land. Gen. 13.15. But as yet it was not expressed unto him, whether his seed should come out of his owne bowels, as here the Lord first promiseth, or it might bee a seed or sonne adopted, as here hee supposeth, that this Eleazer should be his heire: sic Eucher. Rupert. 4. Or that Abraham as impatient of delay, that God had not yet given him a seed, according to his promise, is bold to poure out his griefe before God, that the Lord would hasten to accomplish his desire. Calvin.

QVEST. IV. Of the divers acceptions of the word Meshek.

THe steward of my house: according to divers interpretations of the word Mesech, there are as many expositions. 1. The Septuagint take it for a proper name, as though Mesech should bee the name of Eleazers mother: for so they read the sonne of Mesech borne in my house. 2. Some derive it of the word shakah, that signifieth to beare or minister the cup: and so read the son of my cup-bearer or butler. Aquila. 3. Some of the word shakak, that is, to run up and downe: and so Eleazer should bee as the steward or bay liffe that run up and downe the house. Oleaster. Mercer. 4. Meshek signifieth an overseer: so some read that he was the steward or overseer. Chald. or the sonne of the steward. Theodoret. Hierome. 5. Meshek also signifieth a leaving or dereliction; and so Eleazer is called the sonne of the leavings: not for that hee only was left of Abrahams ancient familie, as Cajetane: or because he had left to him the care of his house as Vatablus. But that he purposed to leave unto him the inheritance of all. Innius. And this seemeth to bee the most proper sense.

p. 146QVEST. V. Wherefore Eleazer is called of Damascus.

ELeazar of Damascus. 1. This Dames…k, or Damascus, was not the name of his mother, as some think: ex Calvin. 2. Neither was it his proper name, as Hierome and the Septu. translate: of whom the City Damascus should be named. Tostat: for Damascus is held to have beene builded by Hus the sonne of Aram, and to be a name more ancient than Abraham. Genes. 14.15. 3. But Eleazer by his father was of that countrey, though borne in Abrahams house: and therefore hee is called Damascenus of Damascus: sic Chald. Iun. Calv.

QVEST. VI. Whether Abraham saw the starres only in vision.

5. HE brought him forth, and said looke up now to heaven, &c. 1. This was not done in vision only, as Cajetane thinketh: but as the words import, Abraham having spent a good part of the day in prayer within, now is bid to goe forth in the evening, and is shewed the starres for his confirmation. Iun. 2. Neither is this an allegory, as Philo applieth it, who saith, that the soule of a wise man should bee like unto heaven: But it is an history so verily done as it is rehearsed.

QVEST. VII. What seed of Abraham is understood, carnall or spirituall.

Lib. 16. de civit. …. c. 2….SO shall thy seed be. 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only: magis videtur promissa posteritas falicitate sublimis: that posterity seemeth to bee promised, which is blessed in heaven. 2. Neither with Lyranus, that there are here two literall senses, the one of his carnall seed, the other of his spirituall: for of one place there can be but one literall sense. 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed, the mysticall, his spirituall. 4. But these words have one whole and generall sense: which comprehendēth both Abrahams kindreds: for that is the proper and literall sense which is intended by the spirit:Whether one place of scripture hath divers ends. now in these words the spirit intendeth both the carnall off-spring of Abraham, as Moses expoundeth, the Lord God hath made thee as the starres of heaven in multitude: Deut. 10.22. as also the spirituall seed of the faithfull, as Saint Paul interpreteth: so shall thy seed be. Rom. 4.17. and hence concludeth, that Abraham is the father of us all, that is, of the faithfull.

QVEST. VIII. Wherein the Israelites represented the people of God.

YEt we deny not, but that in other places spirituall things are implyed by temporall, by way of mystery and allegory; as the Apostle saith, the law had a shadow of good things to come: as Abrahams carnall generation did divers wayes represent the spirituall; 1. In their number. 2. In their afflictions. 3. In their passage thorow the red sea,Lib. 10. de Trinit. Lib 5. de Abraham. c. 3. figuring baptisme, 4. In being fed with manna, a type of Gods word. 5. In drinking of the water out of the rocke, a figure of Christ. 6. In looking toward the brasen serpent. 7. In their pilgrimage in the desert, a lively patterne of our pilgrimage in this life. 8. In their entrance into the land of Canaan under Iosua; which signifieth our conducting by Christ to the heavenly Canaan.

QVEST. IX. Wherein Abrahams faith consisted.

Vers. 6. ABraham beleeved the Lord, &c. 1. Hilarie noteth, that this was singular in Abrahams faith, because he doubted not of his omnipotency. 2. Ambrose reputatum est illi ad justitiam, qu…a rationem non quaesivit, this was counted to him for righteousnesse, because he beleeved, and required no reason. 3. But there was more in Abrahams faith, than onelyonly to beleeve God and his promises to bee true, for hee did trust in God, Cajetan, as the word bajehovah, signifieth, he beleeved in Iehovah, Mercer. and embraced God as his father. Calvin. 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God, as some interpret; neither is it to be referred to Abraham, that he counted it a just thing in God, thus to recompence him as R. Levi and Ramban corruptly expound; but God counted it to him, or as the Septuag. it was counted unto him, for true justice before God, because he stedfastly beleeved Gods promises: and thus expoundeth Elias Orientall, confuting Ramban.

QVEST. X. Why faith was imputed for righteousnesse to Abraham.

IT was counted to him for righteousnesse; Not that Abraham beleeved not before, or that his former beleefe was not also counted to him for righteousnesse. But these reasons may bee alleaged, why in this place first mention is made of the imputation of righteousnesse. 1. Because in this place first one is promised to come out of Abrahams owne bowels: hee considered not his owne body which was now dead (as the Apostle saith) nor the deadnesse of Saraes wombe: Rom. 4.19. 2. Because although Abraham had faith before, yet it waxed stronger and stronger: hee was strengthened in the faith. Rom. 4.20. 3. At this time first Abraham made answer unto God; and so it followeth in the same place, he gave glory to God. Rom. 4.20. 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion, but even at that time when Abraham was full of good workes, even then notwithstanding his righteousnesse should not be imputed to his workes, but to faith, Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision, left he might have beene thought thereby to have beene justified. Thom. Anglic. in cap. 15. Genes. and therefore the Apostle of purpose observeth, that righteousnesse was imputed to Abraham, when he was yet uncircumcised, Rom. 4.10.

p. 147QVEST. XI. That the asking of a signe proceeded not of any doubtfulnesse in Abraham.

Vers. 8. WHereby shall I know▪ &c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith, as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting. 1. For the Apostle saith, he was not weak in faith. Rom 4.19. 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels, it is not like hee doubted of the lesse, namely, of possessing that countrey. 3. Neither would the spirit of God have given such a commendation of Abrahams faith, that it was imputed for righteousnesse, if he had wavered or doubted. 1. Some therefore thinke that Abraham asked a signe, not for himselfe but in regard of his posterity, that they might have some assurance of the inheriting of that land: sic Rupertus, Cajetan. 2. Some thinke that Abraham doubted not of the promise, but of the manner, whether it were absolute or conditionall: for it was both: to possesse the land was an absolute promise, but to inherit it for ever was tied to the condition of obedience. 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land: as though the merit of his sacrifice brought him thither. 4. But others doe better touch this point: that Abraham only for the better confirmation of his faith, desireth to be instructed concerning the manner, and of the time when it should be fulfilled: as Mary moved the like question, how shall this be? Luke 1. Augustine: and so accordingly the Lord afterward setteth downe the time,August lib. 16. dec. v. de…. c. 24. T…eod. q…. 64. in Genes. after 400. yeares. Theodoret: And this is rather a signe of Abrahams faith, then a note of incredulity, in asking this question: for the wicked and unbeleevers at the first reject Gods promises: the faithfull desire more to be confirmed. Calvin. 5. Farther we must observe, that there were speciall motions in the Saints, which are not now to be drawne into example: as Gedeon, and Ezechias asked signes, Iud 6.37. 2 King. 20.18. Calvin: and so Aquinas saith well; Abraham peti…t signum ex instinctu divino: Abraham asked a signe of a divine instinct.

QVEST. XII. Why Abraham tooke of three kinds of beasts.

Vers. 9. TAke me an heifer of three yeere old, &c. So it is to be read rather with Aben Ezra, Jn ….2. qu. 97. art. 2.than three heifers, as the Chalde readeth. I will let passe the allegories and mysticall significations, which are diversly gathered upon these words. 1. Some by the beasts which were divided understand the evils and afflictions, which happened to Abrahams posterity, by the birds not divided, their deliverance and prosperity. 2 Philo thinketh that these three kindes are taken for sacrifice, the heifer, goat, ramme, because of their meeknesse and tamenesse, which suffer themselves in great heards to be driven by a child:Phil. lib. de victimi…. and for that they are profitable, for labour, for food, for clothing. 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues: by the heifer his labour and patience, by the sheepe his innocency, by the turtle his continency, by the dove his meeknesse.Diuers allegoricall senses given of this place. 4. In that three sorts of beasts were taken: some understand the three generations, while the people were oppressed, by the turtle the fourth generation, when they came forth into the wildernesse: Theodoret: some the renewing of the covenant with the three Patriarkes, Abraham, Isaak, Iacob: or the three kinds of government among the Israelites, of Judges, Kings, High-priests. Perer. Some the three seasons from Adam to Noah, from Noah to Abraham, from Abraham to David. Augustine: 5. By the dividing of the beasts, and the not dividing of the fowles: some understand by the first, the afflictions of the people, when the children should be separated from their parents, by the other their deliverance, some by the first insinuate such, as were carnall among the people, by the other such as were spirituall, Augustine. 6. By the lighting of the fowles upon the dead carcases, which Abraham drove away, some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them, but that God disappointed them, some the assaults of evill spirits upon carnall men: Augustine: some the wandring thoughts that seaze upon our praiers & spirituall sacrifices, Gregorie. 7. By the se…ting of the sunne v. 17. some vnderstand the death of Ioseph, when the affliction of the Hebrewes began; some the end of the world when the greatest persecution should be: and by the smoaking fire brand the end of the world and fierie iudgement, Augustine.

But wee need not thus hunt for allegories, which are not only mens devises, as it may appeare by the uncertainty and variety thereof. Sundry men, as their fancies lead them, doe invent sundry allegories, It shall only suffice us to know, that God appointeth these kinds, to be offred partly for sacrifice, as Iosephus: partly to be as signes of the covenant, which the Lord maketh with Abraham: and as Chrysostome well noteth, because it was the manner of men, when they made a solemne covenant; to cut a calfe in twaine,Chrysost. hom. 36. in Genes. and to walke betweene the parts thereof. Ierem. 34.18. wishing the like to themselves if they breake the covenant, the Lord vouchsafeth to observe the same manner.

QVEST. XIII. Of the divers kinds of trances.

Vers. 12. AN heavy sleepe, or trance. Philo noteth foure kinds of trances, or ecstasis in the Scripture. 1. Madnesse or phrensie, that commeth of some distemperature, Deut. 28.28. The Lord shall smite thee with madnesse, and blindnesse, and astonishing of heart. 2. Astonishment of the minde upon some sudden and strange accident, as Isaak was astonished at Esaus comming in after Iacob, Gen. 27.33. 3 The quiet rest and contemplation of the soule: as when the Lord cast Adam into a sleepe, Gen. 2.4. When as the soule is ravished with some divine inspiration and revelation, as Peter was Act. 10,

QVEST. XIV. The time of the dwelling of Israel in Aegypt.

Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares. 1. First, it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares, of which opinion is Genebrard. For p. 148from Caath who went downe into Aegypt with Iacob, Gen. 47. and lived in all 133. Exod. 6. who begat Amram, who lived ann. 137. the father of Moses, who was 80. yeare old, when Israel came out of Aegypt, there are not above 350. yeares: from which some must bee detracted wherein the fathers and their children lived together. 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome, or 210. as Lyran… but 215. yeares, as it may be thus gathered: S. Paul from the promise first made to Abraham, to the giving of the law, in the first yeare of the going forth of Israel out of Aegypt, reckoneth 430. yeares, Galat. 3.17. of this summe 215. yeares were run when Iacob went downe into Aegypt: from the time of the promise in the 75. yeare of Abrahams age, till Isaaks birth, in the 100. yeare, Gen. 22.22.5. are 25. yeares: from Isaaks birth to Iacobs, are 60. yeares, Gen. 25.26. and Iacob was an 130. when hee went into Aegypt, Gen. 47.9. which all make 215. yeares: the other 215. yeares, may be accounted thus: Cahath the sonne of Levi went downe with Iacob into Aegypt, who as Eusebius thinketh, begat Amram at 70. yeares: Amram also at 70. might beget Moses, who lived 80. yeares before the departure of the Israelites out of Aegypt: the whose summe maketh 220. yeares: from the which we must detract five yeares of the age of Cahath, when he came downe with Iacob into Aegypt: so there remaineth 215. yeares, which is the time of the sojourning of Israel in Aegypt: ex Mercer.

3. Though the Israelites dwelt in Aegypt 215. yeares, yet they were not kept in thraldome and affliction above an 130. nor yet so much: for all the time of Iosephs government, after Iacob came into Aegypt, must be accepted,The time of their affliction in Egypt. which was 71. yeares: for Ioseph was then 36. yeare old: 30. yeere old hee was when he stood before Pharaoh, and expounded his dreame, Genes. 41.49. and the seven plentifull yeares were past, and two of famine. Gen. 45.11. And Ioseph lived in all 110. yeares: if then 39. bee deducted from 110. there will remaine 71. yeares: all this while, Israel was not afflicted. Beside, whereas their affliction began not till Ioseph and all his brethren were dead, Exod. 1.6. and Levi supposed to bee 44. yeare old when he came into Aegypt, lived 137. yeare, Exod. 5.16. was 39. yeares in Aegypt: which being subtracted, from 215. yeares the time of their dwelling in Aegypt, there will remaine not above 122. yeares, which was the time of their thraldome and bondage in Aegypt.

How the foure hundred yeares must be recounted.4. Their foure hundred yeares of servitude in a land not theirs; 1. must not be counted from Abrahams first comming into the land of Canaan, as Chrysostome: for from thence the 430. yeares mentioned, Exod. 12.40. must take beginning: and the text is, thy seed shall be a stranger: we must then begin to count from the birth of Isaak Abrahams seed. 2. Neither is it like, that God afterward seeing their extreme affliction, shortned this time of 400. yeares: which also is Chrysostomes conjecture: for Gods word altereth not, and S. Steven, Act. 7.6. abridging this story, setteth the same time of 400. yeares, not of 430. as some latine copies have, wherein the translation is corrupted. 3. Neither is the land of Canaan here to be excluded, as Oleaster thinketh, for although it was promised to Abraham for an inheritance, they were as yet strangers therin: for Abraham had not so much as a breadth of a foot, Act. 7.5. and Iacob counted himselfe a pilgrime and stranger there.Ioseph. lib. cont. Apionem. Gen. 47.9. 4. Neither to make up these foure hundred yeares, need we with Iosephus to count 170. yeares betweene Iosephs death and Moses birth, which was not above 64. yeares: Iosephus confuting Cheremons errour, that would have Ioseph and Moses both of one time, falleth into another rour himselfe.Iosephs errour. 5. Wherefore this time of 400. yeares must begin at Isaaks birth, though precisely they were 405. yeares: which few odde yeares in so great a summe maketh no great difference. Againe this land not theirs, is not only Aegypt, but Canaan: and where the text rehearseth these three, they shall be strangers, serve, and be entreated evill: wee must joyntly, not severally, apply all these to the time limited of 400. yeares: that this whole time they were either strangers, or served, or were afflicted, and so Augustine well understandeth, qu. 47. in Exod. Mercer.

QVEST. XV. How diversly a generation is taken.

Vers. 16. IN the fourth generation they shall come hither, &c. A generation is sometime taken for the whole life of man, and continuance of an age: as Matth. 24.34. this generation shall not passe, till all these things be fulfilled: that is, some now alive, may live to see it: sometime it is taken for the succession of persons, as Matth. 1.17. sometime for a certaine number of yeeres: as for the space of ten yeares, Baruch. 6.2. the time of the captivity in Babylon, which was 70. yeares, is limited to seven generations: for 20. yeares,The fourth generation, wherin the Israelites returned, how to be taken. Euseb. lib. de praepar. 10. c. ult. for 33. yeares, Herod. lib. 2. for 30. Diodor. lib. 3. c. 13. for an 100. Dyonis. Halicar. lib. 1. Rom. antiquit. According to these divers acceptions. 1. Some doe understand here a generation, for an 100. yeares: but that cannot be, for the Israelites came not out in the fourth hundred yeare, but in the beginning of the fifth. Iun. 2. Some take it for the space of seventy yeares, out of the Psal. 90.10. and so after the Israelites had dwelt three generations, that is, thrice 70. yeares, 220. yeares in Aegypt, then in the fourth 70. yeare, they entred the land of Canaan: sic Iunius. But the best computation of these generations,Calebs, divers of that name. is from the succession of persons: yet we must neither begin from the eldest persons that entred into Aegypt, as Cajetanus and Lyranus reckon these foure generations from Iacob to Iudas, from Iudas to Pharez, Pharez to Ezron, Ezron to Caleb: so also Mercerus: which make foure generations, which computation is a great errour: for that Caleb, which entred to Canaan, was not the sonne of Ezron, but of Iephunne, Ios. 14.6. long after the other Caleb: for we reade of three Calebs: the first, the son of Ezron, 1 Chron. 2.9. the second, the sonne of Hur, ibid. v. 50. the third, the sonne of Iephunne, 1 Chron. 4.15. from Iudah to this Caleb, were six or seven generations: neither could Ezron bee the father of this Caleb: for Ezron came downe with Iacob into Aegypt, Gen. 46.12. and Caleb was about 40. yeare old when the Israelites came out of Aegypt, Iosu. 14.7. and the time of the Israelites abode in Aegypt was 215. yeares: take from that, the 40. yeares of Calebs age, and suppose Ezron to have beene but five yeares p. 149old, at his comming to Aegypt, by this account he should be 170. yeare old before he begat Caleb: whereas Caleb the sonne of Ezron was borne long before his father was 60. yeares old, 1 Chron. 2.21. wherefore that Caleb which lived with Iosua, was not the sonne of Ezron.

Neither must we account only those generations, that were borne in Aegypt, as Perer. for so wee shall have but three generations: Caath begat Amram in Aegypt, Amram Aaron, Aaron Eleazer, who divided the land: but the right reckoning is to begin from the youngest of those generations, that went downe to Aegypt: and so from Kohath to Eleazer, are foure generations. Cohath begat Amram, Amram begat Aaron, Aaron, Eleazer.

4. But Philo his allegoricall conceit I let passe, who by the fourth generation, understandeth the fourth age of mans life, when after the simplicity of his childhood, the riot of his youth, the instruction of his middle age, he commeth to yeares of gravity and judgement: for who seeth not how unproper and disagreeing to this historicall prophecie, such mysticall collections are?

QVEST. XVI. Why God spared the wickednesse of the Amorites.

Vers. 16. THe wickednesse of the Amorites is not yet full, &c. 1. The Amorites are named, whereas there were other people of the Canaanites; because they were the most mighty among the rest, both in power and stature of body, whose height was like the height of Cedars. Amos 2.9. and they excelled in wickednesse: and therefore the Prophet setting forth the wickednesse of Israel, saith, their father was an Amorite, Ezech. 16.2. 2. Neither did the punishment of this people depend upon any fatall necessity, before the which they could not be punished, but upon Gods will and purpose, who would not cut them off at the first, but in his just judgement permitted them, till they came to the height of iniquity. 3. Some by sinnes, here understand the punishment of sinne, which God suspended for a time: but the other sense is better to take the word properly for the wickednesse of that people, which was not yet ripe: which God deferreth to punish, both to make them excusable that despise so long a time of repentance, and to justifie his owne judgements, which he sendeth not without just cause. 4. And there are foure arguments or marks of the ripenesse of sinne, and the nearenesse of Gods judgements. 1. the quality of the sinnes themselves,The signes of the ripenes of sinne. when they are such as are directly against God, as superstition, Idolatry, the offering up of their owne children in the fire: against the law of nature, as in unnatural uncleannesse, such as reigned among the Sodomites against humane society, as in cruelty and oppression, as in the old world. Gen. 6.11. 2. The generality of sin, when not a few, but the whole multitude are corrupt: so in Sodome were not to bee found ten righteous men. 3. The impudency of sinners, that are not ashamed openly to transgresse, and to boast of their sinne: as the Prophet complaineth of the Israelites, they have declared their sinne as Sodome, they hide them not: Isa. 3.9. 4. When they are incorrigible and past amendment: as Pharaoh and the Aegyptians, when they were not humbled with those ten grievous plagues, the Lord overthrew them in the red sea. Perer.

QVEST. XVII. Why Euphrates is called the great river.

Vers. 18. FRom the river of Aegypt to the great river of Euphrates. 1. Euphrates is called the great river, not as the Talmudists thinke, because it confined the holy land; but either for that it was the greatest river in Asia, as Danubius is in Europe, Nilus in Africa, in India Ganges and Indus: or for that it was one of the rivers, that came through Paradise: as for the same cause Tigris, or Hiddekel, is called the great river, Dan. 10.4.Of the river of Aegypt which bounded Palestina. 2. The river of Aegypt is not Nilus (as R. Salomon. and Mercer.) for the bound of Palestina never extended so farre: but it is a river which runneth out of Nilus, betweene Pelusium and Palestina, thorow a great desart, and falleth into the Mediterranean sea: this river is called Sithor. (as Aben Ezra,) of the troubled and blacke water, Iosuah 13.3. which it borroweth of Nilus, which for the same cause is called melas, black: it is termed also the river of the wildernesse, Amos 6.14. the same which the Septuagint call Rinocolura, Isa. 27.12. because it did run along by that city, so called of the cutting or slitting of noses: which punishment King Artisanes inflicted upon malefactors, and sent them to inhabite that city. Diodorus Siculus, lib. 2. and of this opinion is Epiphanius, that this river of Aegypt, is the river Rinocolura, to whom Lunius assenteth, Iosu. 13.3. It seemeth to bee an arme of the river Nilus, commonly called Carabus, which is distant some five dayes journey from Gaza toward Aegypt, Perer. ex Masio in Iosua. 13.

QVEST. XVIII. How the land of Canaan is said to be given to Abraham.

Vers. 18. VNtoUnto thy seed, &c. But v. 7. the Lord said, to give thee this land to inherit it: and cap. 13.15. both are joyned together, I will give it unto thee, and thy seed for ever, &c. Now seeing Abraham had not so much as the breadth of a foot, Act. 7.4. how was this land given to Abraham? 1. Some thinke it was given to Abraham in right, to his seed in possession: or to him, because it was given to his seed; for as the sonne belongeth to the father, so what is given or promised to the son, concerneth the father: 3. but therefore is this land said to be given to Abraham, (though hee never had possession thereof, but his seed) because for his sake, and the love of God toward him, it was given to his seed: as Moses saith, because he loved thy fathers, therefore hath he chose their seed after them, Deut. 4.37.

QVEST. XIX. Whether the Israelites ever enjoyed the whole countrey Euphrates.

FRom the river of Aegypt, to the river Euphrates. &c. But whereas the land of Canaan is otherwise confined, Numb. 34.8. where it is not extended beyond Hamath, which is a great way on this side Euphrates: and the usuall limitation and border, was from Dan to Beersheba, 1 King. 4.25. which p. 150as in length not above 160. miles; and in breadth, from Joppe to Bethlem, not above 46. miles, as Hierome witnesseth, epist. 129. ad Dardan. a great question is here moved, how their borders could reach to Euphrates: 1. Some thinke, that there were two countries promised to Abrahams seede, the lesse of Canaan, which they possessed; and a larger extending to Euphrates, upon condition if they walked in obedience: which condition because they performed not, they never injoyed that countrey: sic Hier. like as in the Gospell (saith he,) the Kingdome of heaven is promised to the obedient: but if they performe not obedience, they shall misse of the reward: nequaquam erit culpa in promittente, sed in me, qui pro…iss… acceper… non merui: and yet the fault shall not be in him that promiseth, but in mee that am not worthy to receive the promise. Hieron. ibid. to whom subscribeth Andreas Masius, in c. 1. Iosue.

2. Augustine is of another opinion, that the promised land was of two sorts, the lesse which comprehended the land of Canaan, which the Israelites possessed under Iosua: the other which reached to Euphrates, which was not under their dominion, till David and Salomons time, who reigned over all Kingdomes, from the river, that is, Euphrates, and from Tipsack, which was a City upon that river, afterward called Amphipolis, even unto Azzah, or Gaza, 1. King. 4.21.24. August. qu. 21. in Iosue: to whom agree Cajetane and Oleaster, and Iunius upon this place, and this seemeth to bee the better opinion: for wee are not to thinke, but that this promise made so solemnely to Abraham, accordingly tooke effect.

3. Whereas it is objected, that all the country to the river Euphrates was never given unto Israel, no not in Salomons time, because they did not expell thence the inhabitants, and plant the Israelites there as they had done in Canaan. First Augustine answereth, that concerning the Cities which were a farre off: they were commanded, if they would make peace, not to smite them, or roote out the inhabitants, but onelyonly to make them tributary: but they were charged that in the nearer Cities, they should save none alive, Deut. 20.11.16. and this might be the cause, why in these remote countries they expelled not the inhabitants. Againe, because this large dominion, by reason of the peoples sinnes, continued not long, this might be a reason, why these countries were not inhabited of the Israelites: who if they had obeyed the Lord, he would have made it a firme possession unto them, as the other of Canaan.

QVEST. XX. Of the country of the Kenites and Kenezites.

Vers. 19. THe Kenites, Kenezites, &c. Here are ten sundry nations rehearsed, whose countries are promised to Abraham: whereas in other places there are but six named, Exod. 3.8. in other seven. Deut. 7 1. The reason thereof is not, 1. either because, here the countreyes were named given to all Abrahams posterity, as to the Ismaelites, Idumeans, in other places those, which onelyonly belonged to the Hebrewes: as Tostatus thinketh. For every where under the name of Abrahams seed, the faithful people are only comprehended, that should come of Isaack. 2. Neither is it to be thought, that the names of these nations knowne in Abrahams time, were after extinguished. Perer. 3. Or as Augustine, that these ten nations inhabited the large Land of promise, which reached to the river, the seven usuall, the lesser countrey of Canaan: for many moe nations inhabited on this side Euphrates, than are here named. 4. But I preferre rather Iunius opinion, that three were the borderers upon the Land of promise, which the other seven then possessed, the Kenites on the South, the Kenezites on the North, the Kadmonites toward the East; so that in this verse the Land of promise is bounded and limited. 5. Therefore the Hebrewes are deceived, that thinke these three the Kenites, Kenezites, Kadmonites, to be the Idumeans, Ammonites, Moabites, because Kenaz ▪ was the sonne of Eliphaz of Esau: who though they were not subdued by Iosua, should at the length be vanquished by the Messiah. For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites, Deut. 2.5.9. 2. they dreame of their Messi…h to be a temporall Prince and conquerour, which is their errour. 3. these nations might be subdued by Iosua among the rest, though they are not named. 4. Whereas the Cananites are here otherwise named, then Gen. 10. their names might bee changed in processe of time, or one might have two names. Ab… Ezra. Mercer.

4. Places of doctrine.

1. Doct. Of beleeving God and in God.

Vers. 6. ABraham beleeved the Lord, &c. in the Hebrew (in the Lord) yet that common distinction, of beleeving God, and in God, though there be a difference betweene them, is not grounded upon the phrase of Scripture, which indifferently useth both these for one, especially in the new Testament: as Ioh. 5.14. He that beleeveth him that sent me, hath eternall life, 1 Ioh. 5.10. He that beleeveth in the sonne of God, &c.

2. Doct. That the starres cannot be numbred.

Vers. 5. TEll the starres if thou be able to number them, &c. Hence then it may well be enforced, that the starres cannot be numbred: as the Prophet Ieremy saith, 33.22. as the army of heaven cannot be numbred, nor the sand of the sea measured▪ so will I multiply the seed of David: the starres then can be no more numbred, than the sand of the sea measured: and therefore this is set forth as a worke peculiar unto God: which counteth the number of starres, Psal. 147.4. Wherefore Aratus and Eudoxus were deceived, which thought they did comprehend the number of the starres: and the common Astronomers, that hold there there are not above a 1022. starres to bee seene in the sky: for if it were so, it had beene an unfit comparison, p. 151to liken the multitude of Israel, which amounted to more than 600. thousand, Exod. 2.37. to the stars. Deut. 10.22. August. lib. 16. de civit. dei c. 23. R. Levi thinketh, that in Abrahams time the starres were not numbred, but afterwards they were by Astronomers: but neither then nor since could they ever bee numbred as hath beene shewed.

3. Doct. Word and Sacraments must be joyned together.

Vers. 18. IN that same day the Lord made a covenant. &c. Here the word and promises is annexed to the signe preceding: whereby we learne that the word and sacraments should bee joyned together: Calvin.

5. Places of confutation.

1. Confut. Faith justifieth not meritoriously, but by way of apprehension and application of the righteousnesse of Christ.

Vers. 6. ABraham beleeved God, and hee counted that unto him for righteousnesse, &c. First from hence that popish doctrine is confuted, that faith justifieth not as it apprehendeth, and applieth the righteousnesse of Christ, but as it is a meritorious worke by the worthinesse and dignity thereof. Remist. annot. in Rom. 3. Sect. 3. But the Apostle concludeth otherwise: that to him that worketh not, but beleeveth, &c. his faith is counted for righteousnesse. Rom. 4.5. where righteousnesse then is imputed and accounted, there is not wrought or obtained by workes: faith then justifieth not as it is a worke or meritorious, but as an instrument in apprehending the justice of Christ which is imputed by faith.

2. Confut. Faith a speciall application of the promises of God.

SEcondly: Bellarmine collecteth out of this place, that a justifying faith, is not a speciall application of the promises of God in Christ, but a generall beleefe only, that whatsoever God saith is true: as Abraham saith in this place, was his giving of credit to Gods speeches, that hee should bee the father of many nations, lib. 1. de justif. c. 8. Contra: But it is otherwise evident out of the scripture, that Abraham beleeved not onelyonly Gods promises concerning his carnall seed, but his faith reached also to the spirituall seed▪ which was Christ, as the Apostle applieth it Galath. 3.16. yea Abraham rejoyced to see Christs day, Iohn 8.16. as having a particular interest in him, as his Saviour.

3. Confut. That faith only justifieth.

THirdly: this place strongly proveth against the Papists, that faith only justifieth: for whereas Abraham had shewed before this, many excellent workes: of piety in building altars in many places, and calling upon the name of God: of charity in seeking reconciliation betweene Lot and him, c. 13. of mercy in redeeming Lot being taken prisoner, c. 14. contempt of riches in refusing to take of the King of Sodomes goods, yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onelyonly his faith. Now whereas Perer. objecteth that place, Psal. 106.31. that Phinehes work,How Phinehes zealous act was in puted to him for righteousnesse. in executing judgement upon the adulterer and adulteresse, was likewise imputed to him for righteousn…sse: and so would prove that faith only is not imputed for righteousnesse but workes also. Perer. in 15. Genes. v. 6. Our answer is further this: that the Prophet in the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith, because that without faith it is impossible to please God, Heb. 11.6. but of that righteousnesse, whereby Phinehes faith was declared and testified: and so this his zealous fact, because of his faith was counted a righteous worke; But Moses here speaketh of that originall justice whereby Abraham was justified before God: Like as S. Paul denying that Abraham was justified by workes, Rom. 4.2. and Saint Iames affirming that hee was justified through workes: Iam. 2.21. the first speaketh of justification properly before God, the other of the same testified and declared by workes: so Moses treateth of justice imputed by faith before God by an originall collation from God, the other Prophet of justice imputed by a zealous worke,Iustification two wayes ta…ken. by way of effectuall declaration before men: And therefore Moses saith he (that is God) imputed Abrahams beleefe to him for righteousnesse: But the other Prophet saith: it was imputed to him for righteousnesse from generation to generation; that is hereby, Phinehes in all ages was knowne to be reputed and taken just before God: the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood: Numb. 25.13.

4. Confut. Faith not the beginning only of justification.

FOurthly another point of popish doctrine is here overthrowen: that a man is said to bee justified by faith: because it is the beginning of salvation and, …donea praeparatio hominis: a fit preparation of a man unto justification: Perer. in 15. Genes. disput. 3. numer. 42. But Abraham was not now only prepared, or beginning to be justified: for he had done already many excellent workes of righteousnesse, acceptable unto God: and yet being not now onelyonly entred, but set in the middest of his godly course, hee is counted righteous by faith: faith then is not the beginning only but the perfection and consummation of righteousnesse.

p. 1525. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine.

FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes, Rom. 4.2.5. and S. Iames saying that Abraham was justified through workes, seeme at the first shew to bee contrary each to other: the Popish writers goe about three wayes to reconcile these places, first the Rhemists note, that Saint Paul excludeth Abrahams morall workes before faith: annot. 1. in Rom. 4. and by such workes, they grant a man is not justified, but by such as follow and proceed of faith.

Contra. Abraham before this time, when God imputed unto him righteousnesse by faith, had done divers faithfull workes: as the Apostle sheweth, that by faith hee when he was called, obeyed God, &c. and by faith abode in the land of promise. Hebr. 11.8, 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes, excludeth even such workes also from justification: And againe he saith: to him that worketh the wages is not counted by favour but by debt: but to workes done before or without faith, no wages is due, because without faith, nothing is pleasing to God, therefore he meaneth not such workes.

Secondly Bellarmine saith, that Saint Paul speaketh de fide charitate formata, of a faith formed with charity, and furnished with good workes: lib. 1. de justificat. c. 23. and such a faith truly justifieth.

Answer. True it is, that Abrahams faith, which Saint Paul so much commendeth, was a lively and working faith, yet it did not justifie him, as it was active in bringing forth good workes, but as it was passive, in apprehending and laying on hold of the righteousnesse of God: As the Apostle sheweth, that Abrahams manner of justifying and Davids was all one, but David declareth that man blessed, to whom God imputeth righteousnesse without workes, Rom. 4 6. further Saint Paul thus reasoneth: being fully assured, that he which had promised was able to doe it, and therefore it was imputed to him for righteousnesse, &c. v. 21, 22. It was not imputed for the working of his faith, but for his beleeving.

Thirdly, Pererius useth a distinction of first and second justification: the first is, when a man of a sinner is made just, the second, when a just man becommeth more just: disput. 3. in 15. Genes. numer. 48. of the first they say Saint Paul speaketh, of the second, S. Iames. Bellar. de justif. lib. 4. c. 18.

Contra: 1. The Scripture knoweth no such distinction of first and second justification: that which they call the second justification, is no other but sanctification, which is an increasing and going forward in the fruits and further assurance of justification: the Prophet saying, blessed are they whose iniquities are forgiven, speaketh of that justification, when a man of a sinner is become just before God, which they call the first justification, but to that blessednesse is promised, and where happinesse or blessednesse is obtained, no other justification is necessary: wherefore the first and one justification sufficeth, there need not a second. 2. Further this distinction admitted, Saint Paul rather should intreat of the second justification, because he alleageth the example of Abraham who was called already, and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith: and S. Iames of the first, who bringeth in the example of Rahab the harlot, now first called, which had done no worthy workes before.

How Saint Paul and Saint Iames are truly reconciled.Wherefore thus Saint Paul and Saint Iames are reconciled, if wee say that S. Paul understandeth that justification whereby Abraham was made just before God: for he saith, if Abraham were justified by workes he hath wherein to rejoyce, but not with God, Rom. 4.2. he meaneth then that justification wherein a man may rejoyce with God, which is by faith. But S. Iames speaketh of that justification whereby a man is declared to be just before men, whereby our faith is justified to bee a true faith: as hee saith, shew mee thy faith out of thy workes, v. 18. he urgeth the shewing and approving of faith: so hee saith, Abraham was justified thorow faith, when he offred his sonne Isaak, v. 21. yet before God Abraham was justified before by faith: but by this his obedience, his faith was approved unto God, and made knowne to men: Neither is it usuall in Scripture thus to take the word justified; as wisdome is said to bee justified of her children, Matth. 11.13. that is declared or approved to bee just: Christ was justified in the spirit: 1 Timoth. 3.16. that is as the Apostle elsewhere interpreteth: declared mightily to be the sonne of God touching the spirit of sanctification. Rom. 2.4.

6. Morall observations.

1. Observ. God amply rewardeth them that contemne things present.

Vers. 1. I Am thy exceeding great reward▪ &c. Because Abraham contemned the rich gifts of the King of Sodome, the Lord doth promise more abundantly to recompence him therefore, as Ambrose well noteth, ne infirmos animos ob dilationem mercedis subeat penitentiae contempsisse presentia, &c. because the reward is deferred, let no man in his weaknesse repent, that hee hath despised things present, &c. lib. 5. de Abrah. c. 3. For God will be their exceeding great reward: as our Saviour promised to his Disciples, there is none that hath forsaken house or brethren, &c. for my sake and the Gospels, but he shall receive an hundred fold, &c. Mark. 11.29, 30.

2. Observ. Honest marriage to be desired to have lawfull heyres.

Vers. 2. WHat wilt thou give me, seeing I goe childlesse, &c. Abraham desireth not riches, or long life for his reward, but only that he might have one to heire & inherit his labour: Ambrose note hereupon is very apt: that men should joyne themselves in honest mariage: ne hujusmodi suscipiant p. 153liberos, quos heredes habere non possunt, &c. lest they beget such children whom they cannot have to bee their heires: lib. 1. de Abraham. c. 3. for the law saith, a bastard cannot enter into the congregation to the tenth generation: Deuter. 23. 2. Men therefore if not for shame, yet because of their inheritance and succession should give themselves to honest life, not to live in adultery and filthy lust: who might better goe childlesse, than to beget children: which should be monuments of their shame.

3. Observ. God imparteth his promises not all at once, but by degrees to his children.

Vers. 4. ONe that commeth out of thine owne bowels, &c. First God promised that Abraham should have an innumerable seed, as the dust of the earth, Genes. 13.17. but yet Abraham knew not, whether it should be his naturall or adopted seed: now the Lord cleareth that doubt in this place, and telleth him, it shall be out of his owne bowels: yet Abraham was uncertaine, whether his seed should bee given him by Sara his wife, or some other: herein also the Lord resolveth Abraham afterward, Genes. 17.16. And thus we see that God revealeth not his will at once to his children, but by degrees acquainteth them with his gracious promises: Perer. and thus is that saying of the wise man fulfilled: that the way of the righteous shineth as the light, that shineth more and more unto the perfect day: Proverbs, 4.18.

4. Observ. The experience of Gods former mercies confirmeth his servants.

Vers. 7. I Am the Lord that brought thee out of the, &c. by past experience of Gods deliverance the Lord giveth Abraham assurance of his protection afterward: Thus the remembrance of former benefits received from God should confirme us in the hope of the continuance of his mercies. Muscul. As David because he slew the lion and the beare, doubteth not but that hee should overcome the uncircumcised Philistine. 1 Sam. 17.36.

5. Observ. Gods patience abused, bringeth a greater destruction in the end.

Vers. 16. THe wickednesse of the Amorites is not yet full, &c. Herein appeareth the great long suffering of God, that spareth the wicked, to see if they will be brought to repentance. But by this example also is made manifest, what they are to expect, that abuse Gods patience and goe on in their wickednesse, that their destruction shall be the more fearefull when it commeth: as the Apostle saith, that such, as despise the patience and long sufferance of God, doe heape unto themselves wrath against the day of wrath. Rom. 2.4.5. Calvin.

6. Observ. Vnjust complaint of persecution in England.

BUt here I cannot let passe a malicious note of Pererius upon this place, wherein he glanceth at the present state of England: his words translated stand thus: If any man shall chance to marvell why God suffereth the cruell persecution of the Catholikes in England, and the power of the English regiment so long to continue: hee may leave off marvelling if hee consider what the Lord here saith, that the iniquities of the Amorites are not yet full: at the length, the English shall be complete, and then shall come the time of the divine revenge, which may seeme late unto us, but in respect of the secret reason of Gods providence, timely enough: which season if any man thinke now not to be far off (the persecution of that nation being now growne unto such rage and cruelty) he shall not (in mine opinion) misse the truth: Thus farre this Ignatian sectary, in 15. Genes. Numer. 96.

Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholikes is most untrue: if it be persecution, for men to enjoy their lands, to grow rich, to fare of the best, to purchase lands: then are the Recusants in England persecuted: if some rebellious and traiterous popish Priests and Judasites have worthily suffered for their practising against the Prince and state, this is no persecution, but a just execution upon such evill members, which no state in the world would endure. The Protestants in Queene Maries dayes, would have thought it happy, if they might upon like conditions have redeemed their conscience, as Popish Recusants hitherto have done.

2. This frierly exclamation and out-cry, might with greater reason bee returned upon their owne head:The cruelty of the Church of Rome. Preface to Catholicon. for it is hard to say whether the Church of God have indured greater persecution under the unchristian Romane Emperours, or Antichristian Popes: they have so racked, burned, slaughtered, whipped, woried, tormented, both young and old, as else where I have shewed, that as Moses describeth, the cruelty of the enemies of the Jewes, so it hath beene true of them, they will not regard the person of the old, nor have compassion on the young: Deut. 28.50. for thus have they not spared to put to the sword women great with child, and to make their mothers wombs the infants sepulchres: thus were the women of Merindol served: the mothers slaine, the infants tumbled forth of their mothers bellies, and were trampled upon: Fox. p. 952. And thus, as Hierome complaineth of the barbarous Hunnes, the cruell Papists practised: non aetati parcebant, non vagientis miserebantur infantiae, cogebantur mor…, qui nondum vivere coeperunt, they spared not tender age nor pit…ed crying infants, they were forced to die, which had not begunne yet to live. Hierom. ad Ocean.

3. Wherefore we doe trust, as the Apostle prophesieth; They shall prevaile no longer, for their madnesse shall be made manifest to all men, 2 Tim. 3.9. that the iniquities of new Babylon have filled up their number, and the time of their judgement cannot be farre off, when that saying in the Revelation shall be accomplished; O heaven rejoyce of her, and ye holy Apostles and Prophets, for God hath given your judgement on her, Revel. 18.20.

But against the Church of England, this Frier, with the rest of that brood, that have long looked for an overthrow, and promised themselves a vaine hope of their popish Kingdome in this land (thanks bee p. 154alwayes given to God) are found false Prophets: God hath disappointed them; whereas they expected a change in the next change,Pererius found to be a false Prophet against Englād. we in this change I trust shall see no change, unlesse for the better (if our sinnes let not,) and I hope (to use the saying of Moses) that their eyes shall looke till they fall out of their heads, Deuter, 28.32. before that shall befall us, which they have so long desired. True it is that this land aboundeth with many sins, which God grant may be purged from among us: but we trust, that God will chastise us as a loving father with his owne hands, and not give us over to bee punished of a nation more wicked than our selves, though we are great offenders, yet not as the Amorites an uncircumcised nation, but as the Israelites the Lords owne people: It is therefore great presumption in this popish writer to sit in Gods place, to make them Amorites, that are no Amorites, and to threaten judgement, where the Lord purposeth to blesse: Ambrose upon those words in the Psalme 119.106. I have sworne and will performe, thus writeth: Noli usurpare exemplum sacramenti, qui implendi sacramenti non habes potestatem, &c. let this example bee no warrant unto thee to take an oath, unlesse you had power to keepe an oath: so this prophecy against the Amorites can be no ground to the Frier of such false application, unlesse he were appointed to be Gods Minister for the execution.