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truth_n	worship_n	worship_v	wrought_v	43	3	7.9967	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15408	Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.	Willet, Andrew, 1562-1621.; Willet, Andrew, 1562-1621. Hexapla in Genesin. aut; Willet, Andrew, 1562-1621. Hexapla in Exodum. aut	1633 (1633)	STC 25685; ESTC S114193	2,366,144	1,184

Wisdom 1.11 The mouth that lieth slayeth the soule Sic. Thom. in opuscul 2. Observ. Not to conceale the truth whether publikely or privately AGaine it is a kinde of false witnesse as is shewed before when the truth is concealed either publikely or privately as when one suffereth his neighbour to be overcome in judgement when hee by his testimony might deliver him As to this purpose may be applied that saying of the Wise-man Prov. 24.11 Deliver those that are drawne to death and wilt thou not preserve them that are led to be slaine And of this kinde is that usuall negligence and oversight of men that privately doe not one tell another of their sinnes which duty is reproved by the law Levit. 19. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne He then which seeth his brother sinne in drunkennesse prophanenesse swearing or howsoever else and holdeth his peace therein offendeth against the rule of charity and is found before God to be an hater of his brother Augustine useth this fit similitude Si hominem videres ambulare incautum in tenebris ubi tu put cum esse scires taceres qualis esses c. If thou shouldest see a man walking in the darke without taking heed where thou knowest there is a pit and holdest thy peace what manner of one wouldest thou shew thy selfe Pracipitat se quis in vitia sua c. One casteth himselfe headlong into vice and vaunteth himselfe in thy hearing of his evill doing and yet thou doest praise him and smilest to thy selfe c. August in Psal. 49. Upon the tenth and last Commandement 1. The questions discussed QUEST I. The last precept Thou shalt not covet whether two or 〈◊〉 THou shalt not covet c. 1. Some thinke that this Commandement is to be divided into two and the first to restraine the concupiscence and desire of anothers wife the other the coveting of such things which doe belong unto him which are either moveable or immoveable things the moveable are of two sorts either the things with life and them either reasonable as his man servant his maid servant or unreasonable as his oxe or asse or without life as his goods his immoveable are his house lands possessions Of this opinion is August lib. de 10. chord cap. 9. to whom consenteth Thomas Aquinas and Tostatus and it is the received opinion among the Romanists and some other as Pelargus Osiander Pellican Their reasons shall first be examined 1. Thomas useth this reason Because there are but three Commandements in the first table there must be seven in the second to make up the number of ten And that there are but three in the first table he would prove by the subject or matter of the Commandements which concerne our duty to God which is three-fold Diligenti Deum tria necesse est facere He that loveth God must performe three things 1. Quòd non habeat alium Deum He must have no other God 2. He must honour him therefore it is said Thou shalt not take in vaine c. 3. Libenter quiescat 〈…〉 He must rest and settle himselfe in God therefore it is said Remember thou keepe holy c. Answ. 1. Thomas here omitteth one principall duty which is the internall 〈◊〉 of God for it is not enough to know who is to be worshipped which is prescribed in the first precept Thou shalt have no other Gods but after what manner he will be worshipped that is by a spirituall and internall worship as our blessed Saviour saith Ioh. 4.21 God is a spirit and they that worship him must worship him in spirit and truth This manner of Gods worship is prescribed in the second Commandement Thou shalt make to thy selfe no graven image c. 2. Wherefore thus rather may the 〈◊〉 toward God be distinguished his worship is either internall or externall the internall sheweth who is to be worshipped in the first precept and how that is spiritually in the second precept The externall is either private in the confession of Gods name in the third precept or publike in keeping of his Sabbaths Vrsin 2. Lyranus thus reasoneth Those things which are so divers that one may be covered and not the other belong not to one precept Aliquis habens pronitatem ad 〈◊〉 non habe●● ad alterum One may have a pronenesse and aptnesse to one and not to another as he may covet his neighbours wife and not covet any of his beside therefore these two kindes of covetings belong not to one precept Answ. 1. This reason may be retorted for so one may be guilty of idolatry and false worship who yet holdeth but one Cod and therefore by this reason the two first precepts which they confound and make but one which divide the last must be distinguished 2. Though in particular he that coveteth a mans wife doth not alwayes covet his oxe or asse yet in generall he coveteth that which is another mans for his wife is properly his as any thing that belongeth unto him therefore the proposition will be denied that the coveting of that which is not joyned with the coveting of another thing belongeth not to the same precept for one may covet a mans house and ground that coveteth not his oxe or asse as Ahab did that desired Naboths vineyard and so by this rule as many particular things there are which may be severally coveted so many particular precepts there should be of coveting 3. Tostatus thus argueth Sicut se habet actus ad actum c. As one act is to another the like respect hath one concupiscence to another but the act of adultery and theft are divers and belong to two divers precepts therefore so should the divers concupiscence tending to those divers acts be divided into two precepts Answ. The argument followeth not because the acts of adultery and theft are forbidden in two divers precepts therefore the concupiscences tending thereunto should for there is difference betweene the conception of sinne and the birth and perfection thereof when sinne is brought forth and perfited then it appeareth of what kinde it is but being yet in the body or in the seed it cannot be so distinguished as darnell and corne being but yet in the grasse cannot bee so well discerned Beside another difference is because the externall acts of theft and adultery differ in the quality of the sinne and o●e is more hainous than another and deserveth a greater punishment and therefore the precepts are fitly distinguished but the like difference of quality and punishment cannot be made in the originall and first concupiscence where the will hath not yet assented 4. Pelargus addeth this reason Duo sunt principia concupiscentiae c. There are two beginnings or occasions of concupiscence one internall the other externall the Apostle calleth them the concupiscence of the flesh and the concupiscence of the eye 1. Ioh. 2.16 therefore

partly figurative of things to come and significative of some spirituall thing partly they had some other politick end and use which not in respect of the figure and type but in some other regard may upon a new institution be observed under the Gospell as the shew-bread or face-bread as it was a figure of Christ is now no more used but yet bread by Christs institution is still retained in the Eucharist as representative of the body of Christ. So they under the Law used washing with water to signifie the inward cleansing and now also in the new Testament upon a new ordinance it is used as the outward element in Baptisme So the observation of the Sabbath the paying of tithes Churches garments Church-musicke and the like were partly ceremoniall partly morall belonging to the service of God to the maintenance of Ministers to externall decencie and comelinesse in which respect though the ceremoniall use be ceased they may be retained still all things being done without offence and to edification according to the Apostles rule 4. But here I cannot let passe untouched an unsound assertion of Lyranus to whom consenteth Lippoman that thurificatio quae de ceremonialibus erat in nova lege remanet that censing and offering of incense being one of the ceremonials of the old Law yet remaineth in the new because it signified nothing to come but only shewed the devotion of the people in the worship of God which is greater in the new Testament than in the old Contra. 1. The offering of incense was a necessarie appertinance to the externall sacrifices of the Law it did continually wait and attend upon them and as the sacrifices did prefigure the holy sacrifice of attonement and passion of our blessed Saviour upon the crosse so the incense did betoken the sweet savour of that sacrifice and the acceptance thereof with Gold as Saint Paul sheweth that Christ hath given himselfe for us an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Beside the oblation of incense did shadow forth the mediation of Christ in offering up the prayers of the Saints as Revel 8.3 Much odors were given to the Angel that had the golden censer to offer with the prayers of the Saints and hereunto alludeth the Prophet David when he saith Let my prayer be directed in thy sight as incense Psal. 141.2 It is evident then that the incense of the old Law was figurative and significative of things to come 2. And true it is that the inward and spirituall devotion is more and greater in the new Testament than it was in the old but not the externall for they had more outward ceremonies and rites prescribed as signes of their devotion than are now required under the Gospell for now they that worship God must worship him in spirit and truth Ioh. 4.24 QUEST IV. How farre the Iudicials are now to be retained FUrther concerning the Judicials of Moses 1. They doe much differ in respect of their observation from the Ceremonials for these are so abrogated as that now to observe the figures and types of the old Testament were great impiety for all such things were observed then vel expresè vel tacitè sub protestatione Messiae futuri c. either expresly or closely under protestation of the Messiah to come now therefore to observe them were to protest Christum nondum venisse that Christ were not yet come But it is not so with the Judicials for they being conclusions and rules of justice grounded upon the Law of nature and first given for the conservation of the peace and politike state of that Common-wealth and not prescribed for any signification or prefiguring of things to come they may now be so farre forth observed as they are found fitting and agreeable unto the state and condition of the people Sic fere Tostat. Lippom. 2. Two wayes is a precept said to be figurale figurative● one way when it is principally instituted to figure somewhat such were the ceremoniall precepts another ex consequenti by a certaine consequent and so are the Judicials after a sort figurative because they belonged unto that people cujus status erat figuralis whose state was figurative Sic Thom. Lippom. To bee figurative in this sense letteth not but that the Judicials may be retained now seeing they were not appointed or ordained to prefigure any thing as the Ceremonials were 3. But here two strange positions come to be examined the one is of Lippoman That to observe the Judicials tanquam ex lege veteri obligatoria esset mortiferum as binding by force of the old Law were a deadly sinne Tostatus also saith We receive the judiciall precepts given of God tanquam dicta sapientis viri c. as the sayings of some wise man not as of a lawgiver binding us to the observation thereof like as the Romans borrowed their Lawes of the wise Grecians Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity which rule of equity it is no sinne to follow now therefore it is no sinne to follow the rules of the old law as they are grounded upon equity and justice nay therein to depart from them were rather transgression 2. S. Iames saith chap. 4.12 There is one Lawgiver which is able to save and destroy therefore to whom doth it rather belong to give direction for what offences mans life is to be saved and other punishment to be afflicted and for what his life is to bee taken away than unto that perfit and soveraigne Lawgiver who is the author and giver of life and at whose will and pleasure only mans life is taken away To say therefore that the Judicials appointed by God are to be observed now only as the sayings of a wise man not as of a Lawgiver is both to derogate from Gods authority who is the only sufficient Lawgiver and from the sufficiencie of his law which is more perfect than any humane constitutions whatsoever in making these Judicials but equall unto the sayings of other wise men But this question hath beene already handled at large before in the generall questions in chap. 1. Exod. QUEST V. Why these Lawes are called judgements THese are the judgements 1. He saith not Dei judicia sed absolut● judicia the judgements of God but absolutely judgements for he which observed these was not yet just before God though hee were before men Lippoman 2. This word judgement in the singular signifieth not as judgements in the plurall for judgement in the singular for the most part signifieth condemnation but in the plurall it signifieth tam re● vindictam quàm innocentis defensionem as well the revenge and punishment of the guilty as the defence of the innocent Rupertus 3. This word judgement is taken three wayes first it signifieth the act of the judgement and understanding which determineth what is meet and convenient to be done and

account of them In the Apostles times Iarchas among the Indian Drachmanes Tespesion among the Gymnosophists of Aethiopia excelled in this kinde and Simon Magus was in that time But Apollonius Tyaneus in Domitians time went beyond them all 5. And what might be the cause that these Diabolicall studies received such liking in the world Plinie declareth because this Magicall profession borroweth of three notable Arts Physicke or Medicine the Mathematikes and a colour or shew of Religion is the third and thus mens mindes were bewitched therewith But whosoever was the minister and instrument to set abroach these impious Arts Satan was the author and inspirer of them for he was a lier from the beginning and when hee telleth a lye hee speaketh of his owne as our Saviour saith Ioh. 8.44 Porphyri● also confesseth as much that the mysticall knowledge of these things came first from the spirits themselves Quibus rebus gaud●ant quibus alligantur d●i hominibus significarunt ad haec quibus reb●s ipsi cogantur qua illi offerenda sint c. The Gods hee meaneth such Gods as Magicians worship themselves signified unto men what things they were pleased with and with what they are bound and further wherewith they are forced and what is to bee offered unto them Ex Perer. Which testimonie of Porphyrie by the way sheweth what we are to thinke of those usuall receits against witchcraft as in scratching the Witch burning of some part or seething of the urine and such like that these were Satans owne revelations at the first in making carnall men beleeve that he is bound with such things QUEST X. Who were the ringleaders and chiefe of the Egyptian Magitians BUt if further it be inquired who these Magicians were 1. Saint Paul sheweth that the principall of them were Iannes and Iambres 2. Tim. 3. which Paul had either by some certaine tradition or by inspiration for in Scripture their names are not found so thinketh Chrysostome Theodoret and Theophylact upon that place It seemeth that some Heretikes afterward by occasion of these names framed a booke of Iannes and Iambres which Origen and Ambrose count among the Apocryphall bookes and of hid authority 2. Other forren Writers also have made mention of these two Iannes and Iambres as Nu●enius Pythagoricus as Eusebius reporteth writeth that these two resisted Moses whom he calleth Musius the Captaine of the Jewes Plinie also calleth them Iamne and Iotape whom hee saith were many thousand yeeres after Zoroastres wherein he is deceived for from Abrahams birth which was in the time of Ninus when Zoroastres flourished were not above 500. yeeres 3. But that seemeth to bee very strange which Palladius reporteth in the life of Macarius if it be true that whereas Iannes and Iambres in their life had made them a sepulchre in a pleasant place set with all manner of fruitfull trees and therein made a fountaine of water which place was kept by evill spirits Macarius having a desire to see this place and approaching thither was met with 70. Devils in divers shapes gnashing their teeth and running upon him but he not affraid passed along and came to the sepulchre where the great Devill appeared unto him with a naked sword shaking it at him and there he saw a brasen bucket with an iron chaine wasted and consumed and pomegranates dried having nothing in them Wee may worthily suspect that some Friers finger hath beene tempering with this fable as in other reports of the Saints lives to get credit unto them with fained miracles QUEST XI Whether things done by magicall enchantment are in shew or in truth NOw it followeth to shew by occasion of this conversion of rods into serpents wrought by these Egyptian Magitians whether such things done by magicall inchantment are verily so effected or but in shew and appearance only 1. It cannot bee denied but that many apparitions brought forth by sorcery are meere illusions as the transforming of Vlysses companions into divers shapes of beasts so the Arcadians are said by swimming over a certaine river to bee turned into wolves Augustine writeth of certaine women in Italy that by giving certaine inchanted cheese unto passengers changed them into beasts and used them to carry their burdens for a time The like Philostratus reporteth of Apollonius that as he sat at the table brasen men served them with drinke and filled the cups like butlers and how the image of Memnon in Egypt as soone as the Sunne rising shined upon the mouth began to speake and how Vespesion the chiefe of the Gymnosophists in Aethiopia caused an elme with a low and soft voice to salute Apollonius So to this purpose in the Cannons mention is made of certaine women that were so deluded of Satan that they thought they did ride in the aire in the night and were brought unto a pleasant place where they did feast with Diana and Herodias 2. These and such like were but done in conceit and imagination for the Devill cannot in truth bring forth the substance of Lions and such other beasts which cannot come without generation and not at once but in continuance of time they come to their growth and seeing to speake and worke are actions incident to man they cannot bee performed in truth by images and dead things And whereas they have seemed by Magike to raise up the dead as is also written of Apollonius that is beyond the Devils power for the soule being immortall the Devill hath no command over it it is in Gods hand and though he had yet can he not prepare the body being without naturall heate and life to bee a fit and apt instrument againe for the soule 3. Yet notwithstanding that some workes of Magicians are counterfeit it followeth not that all should bee so the Scripture sheweth that a false Prophet may shew a signe or wonder that may come to passe Deut. 13.1 Apollonius principles and receipts were currant through the world whereby they used to stay the inundation of waters and incursion of wild beasts which Iustinus Martyr thinketh might bee done by the great skill which hee had in naturall things The Roman histories remember how Claudia Vestalis to prove her chastity did move a ship her selfe alone tying her girdle to it that many men and oxen could not stirre So Tucia another vestall Virgin for the triall of her chastity carried water in a fieve from the River Tibris unto the Capitoll Plin. lib. 28. cap. 2. These things seeme verily to have beene so done but by the operation rather of Satan to keepe the prophane Gentiles still in blindnesse and unbeleefe than by the ministry of the good Angels as thinketh Thomas Aquinas ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan it is evident by these two reasons first because Satan by the subtility of his nature and long experience hath great knowledge of naturall things he knoweth their

into our mouthes by a lawfull oath whereby we call God to be a witnesse unto our soules that we speake the truth this is a kinde of invocation of the name of God and a part of his worship Deut. 6.13 Yee shall serve him and sweare by his name Contrary hereunto are 1. The refusall of a just and lawfull oath when any refuse to testifie the truth upon their oath which may make for the glory of God and the good of our neighbour as the Apostle saith An oath for confirmation is among men an end of strife Hebr. 6.16 2. To take a false oath either in not performing that which is promised by oath or in testifying upon an oath otherwise than the truth is 3. An idolatrous and superstitious oath which is made by any other name than of God only 4. An oath to performe any unlawfull thing such as Herods oath was 5. A rash oath lightly and vainely made without any necessity as in common and usuall talke which abuse is reproved by our blessed Saviour Matth. 5.23 Vrsin 2. Doct. What an oath is COncerning an oath then briefely this it is 1. In a generall sense to take an oath or to sweare is used for the whole worship of God as Isay 45.23 Every knee shall bow unto me and every tongue shall sweare by me and the reason is because we professe him to be our God by whom we sweare 2. But more particularly and properly an oath is defined thus It is an invocation of the name of God as the onely searcher of the heart whereby he that sweareth taketh God to record that he speaketh the truth and wisheth God to punish him if he doe otherwise Vrsin So that two speciall things are intended in an oath 1. To call God as a witnesse that he speaketh the truth as the Apostle saith Galath 1.20 Now the things that I write unto you behold I witnesse before God that I lye not So Thomas Iurare per Deum nihil aliud est qu●m invocare ejus testimonium To sweare by God is nothing else but to call him to witnesse 2. Hee that taketh an oath desireth that God may punish him if hee sweare falsly as the Apostle I call God for a record against my soule or unto or upon my soule 2. Cor. 1.13 Nihil aliud est dicere per Deum ita est nisi quòd Deus puniat me si non ita est It is nothing else to say by God it is so but that God punish me if it be not so Thom. in opuscul 3. Places of Controversie 1. Cont. It is not lawfull to sweare by Saints or other creatures 1. THey take the name of God in vaine which doe sweare by any other than by the name of God and therefore the Romanists are in errour which maintaine the swearing by the name of Saints Rhemist annot Math. 23. v. 21. 1. God commandeth that we should sweare only by his name Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name which text our Saviour alleaging Matth. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10.20 and Exod. 23.13 it is directly forbidden that they should take the name of any other Gods into their mouthes 2. God reproveth those which sweare by any other than by him as Zephan 1.5 I will cut off c. them that worship and sweare by the Lord and sweare by Malcham 3. Invocation belongeth only unto God but the taking of an oath is a kinde of invocation therefore it is a service due only unto God 4. In taking of an oath we call God to be a witnesse unto our soule but God only knoweth the secrets of the heart neither Angell nor Saint Ergo. 5. He that sweareth giveth unto him power to punish him if he sweare falsly but God onely is able to punish the soule Matth. 10.28 Vrsin But it will be objected thus 1. Our Saviour alloweth swearing by creatures Matth. 23.21 Whosoever sweareth by the Temple sweareth by it and by him that dwelleth therein Rhemist annot in hunc locum Answ. 1. Our Saviour here doth not justifie swearing by creatures but confuteth that nice distinction of the Pharisies that it was nothing to sweare by the Temple but by the gold of the Temple vers 16. and sheweth that they could not avoid swearing by God when they did sweare by the Temple because it was the place of his habitation and so they did in such an oath take the name of God in vaine 2. For otherwise if our Saviour should here allow swearing by creatures as by heaven saying He that sweareth by heaven sweareth by the throne of God he should be contrary to himselfe for elsewhere he saith Sweare not at all neither by heaven for it is the throne of God Matth. 5.34 2. Object Ioseph did sweare by the life of Pharaoh Gen. 42.15 Answ. 1. Some say that this was no oath but a vehement kinde of asseveration as Hannah saith to Eli As thy soule liveth 1. Sam. 1. and Abner to Saul 1. Sam. 17.56 and so they would have the meaning to bee this as truly as Pharaoh liveth or as I wish his life and health so it is true I say Vrsin Iun. But it is not all one kinde of phrase to say unto one present as thy soule liveth and of one absent to say by his life or soule 2. It sheweth therefore some infirmity rather in Ioseph though hee worshipped the true God yet he had learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himselfe from his brethren than of any purposed imitation of their superstitious oathes therefore Iosephs example here can bee no warrant See more of this Hexapl. in Genes c. 42. v. 15. 3. Object It is usuall for men in taking of an oath to lay their hand upon the Gospell therefore it is lawfull to sweare by a creature Answ. 1. Men using this externall signe doe not sweare by it no more than Abrahams servant did sweare by his masters thigh when he put his hand under it Gen. 24. 2. he sware by the name of God· So the Lord saith I lift up mine hand to heaven and say I live for ever Deut. 32.40 And the Angell lift up his hand to heaven but sware by him that liveth for ever Revel 10.6 So they lay their hand upon the booke as a visible signe or seale of the oath but they sweare not by the booke but by God the Author of the booke to this effect as the words are repeated unto them as helpe thee God and the contents of that booke So Thom. Cum jur as per Evangelium jur as per Deum qui dedit Evangelium When thou swearest by the Gospell thou swearest by God which gave the Gospell 4. Object It is not lawfull to profane or speake irreverently of the name of the Virgin Mary or of the

which in the market place and in the streets thought it no shame to exercise the act of generation whereupon they were called Cynik●s because therein they were like unto dogs and Diog●nes the first founder and beginner of this beastly errour was thereupon also called Cynicus Tostat. qu. 49. 4. Places of Doctrine 1. Doct. Of the difference of the Law and the Gospell Vers. 18. WHen the people saw it they fled and stood afarre off Here is set forth the difference of the Law and the Gospell for the Law worketh these two effects Terrorem incutit c. It striketh terrour by the manifestation of our sinne as the prodigall childe confessed I am not worthy to be called thy sonne And retrocedere facit it causeth to goe afarre off Hereupon the Publicane stood afarre off beating upon his breast as not worthy to come neere into the presence of God But the Gospell hath two other contrary effects Consolatur allicit It comforteth and allureth as our blessed Saviour saith Come unto me all ye that are weary and laden and I will ease you Mat. 11.28 They that finde not the Law and the Gospell to worke these severall contrary effects doe shew that they understand neither but are like unto those in the Gospell of whom it is said We have piped unto you and yet have not danced wee have mourned unto you and ye have not wept such can neither be wonne by the comfortable promises of the Gospell not terrified by the heavy threatnings of the Law Ferus B. Babington 2. Doct. One truth one religion Vers. 24. AN altar of earth shalt thou make Quòd unum at que ●undeus cultum inter omnes esse vellet c. Because he would have one and the same worship among all he commanded but one altar Gallas He would have but one altar to note one truth and one religion B. Babington as the Apostle saith Ephes. 4.5 There is one Lord one faith one baptisme 5. Places of Confutation 1. Confut. Against Tostatus that it is no more lawfull to make images in the new Testament than it was under the old Vers. 23. GOds of silver or Gods of gold yee shall make yee none c. Tostatus alleaging these two reasons why images were not allowed in the old Testament because Idolatry was then commonly practised among the Gentiles and therefore the Lord would take away all occasion thereof among his people and for that no image could be made to represent God being visible yet he saith that it is lawfull to have images in the new Testament 〈…〉 aliqua predi●tarum causarum neither doth any of the former reasons hinder it because now there is no danger of Idolatry in making an image to represent God Quia non est nunc generalis 〈…〉 There is not now a generall custome of the Gentiles leading that way and though in the old Testament there was nothing which could be expressed by an image God being invisible yet in the new Testament Christ truly tooke our flesh Ita ut statua et couveniat quia 〈◊〉 nostrûm 〈◊〉 So that an image may well agree unto him because he is like unto any of us Sunt etiam ●liqu● sancti viri c. There are also holy men whom though we worship not as Gods yet we have them as intercessors with God and doe make pictures of them to be put in remembrance of them Tostat. qu. 39. Contra. 1. If the forbidding to make any graven image to represent God by be a morall precept as it cannot be denied then it bindeth Christians as well in the new Testament as it did the Israelites in the old 2. And there is more danger of idolatry 〈◊〉 than there was the● for the grosse idolatry of the Gentiles was not so dangerous to imitate nor so like to be followed as the coloured superstition and refined idolatry of those which professe themselves Catholikes and Christians the grosse Pagane idolatry is now turned into counterfeit Christian imagery And if the nations which have not yet received the Christian Faith as the Turkes Mahometanes Jewes have renounced idolatry it is a shame for Christians in profession to retaine it still 3. Concerning the other reason first the Godhead and divine nature is no more circumscriptible and to be pictured now than it was in the old Testament And as Christ in the new did take upon him the shape and forme of man so also in the old he appeared in humane shape to the Fathers why might they not then have pictured him according to that appearance as well as now therefore in this respect there is no difference But can they also by any image resemble Christs divine nature If they cannot it is a lying image for either they make a picture of Christ as God and Man and so they with Eutyches will confound the natures of Christ making the Godhead circumscriptible or else with Nestorius they must divide his person making two Christs one as he is Man whom they cannot picture another as he is God who cannot by any image bee resembled And whereas Tostatus himselfe misliketh that any image should be made of the Trinity upon this reason Quia cum nihil tale ut est exprimere in personis divinis valeat solius erroris Arriani occasio est ut tres Deos essentialiter distenctos c. 〈◊〉 Because no picture can expresse any thing in the divine persons as it is and so it would only give occasion of the Arrian errour that wee should imagine three Gods essentially distinguished c. this reason may be returned againe upon him that seeing nothing of Christs divine nature can be expressed by a picture such delineation and portraiting of Christ would give occasion of the Nestorian heresie to make two Christs one which may be pictured as he is man and the other which cannot be pictured as he is God Secondly concerning the images of Saints Were there not glorious and renowned Saints in the old Testament as the Patriarkes Abraham Isaack Iacob with the Prophets Moses and Elias with the rest as the Apostles and Evangelists and holy Martyrs under the New Why then was it not as lawfull to make images and visible representations of the Saints then as now Therefore herein there is no difference betweene those times and these and so notwithstanding all these shifts and evasions it is found to bee no more lawfull to have Images and pictures for religious uses now than it was then 2. Confut. Against the grossenesse of idolatrie BUt this place which forbiddeth any Gods of silver or gold to bee made maketh strongly against all adoration of such Images which by so doing they make their Gods And whereas the Lord saith Ye shall not make with me Hac voce ostendit alios sibi deos adjungi cum eriguntur simulachra By this word he sheweth that other Gods are joyned with him when as Images are erected c. For when they doe bow before them and make their

yeeres and seven yeeres It is as like that they neglected the Sabbath of dayes which was the seventh of weekes which was Pentecost of moneths which was the seventh as well as of yeeres yee the Sabbath of seven yeeres which was the Jubile was also intermitted if the seventh yeere from which they accounted it were not remembred 5. Further if they suffered not the land to rest in the seventh yeere they likewise abandoned other privileges incident to that yeere as the remission of debts the setting free their servants which apparent transgressions nay rebellions should not have beene suffered to slip without some reprehension by the Prophets and correction from God especially under the vertuous Kings of Judah QUEST XXII Why the Law of the Sabbath is so oft repeated Vers. 12. SIx dayes thou shalt labour 1. Some thinke that this precept concerning the observation of the Sabbath is repeated by reason of the former Law concerning the seventh yeere of intermission lest that the Hebrewes because that whole yeere was a time of rest might have taken unto themselves greater liberty in the keeping of the Sabbath Lyran. But this seemeth to be no sufficient reason because although they rested from the workes of husbandry all that yeere yet they attended other ●●●●nesse and labour Tostatus 2. Some thinke that the Sabbath is here mentioned in respect of the civill 〈◊〉 thereof the rest and relaxation of the servants whereas before it was urged as a part of Gods service Gallas Siml 3. But the best reason is that the Law of the Sabbath is repeated because it chiefly concerned the worship of God and therefore so often is this precept i●crated as chap. 20. Deut. 5 Exod. 31. 〈◊〉 and in divers other places Tostat. quaest 13. 4. And such respect the Lord hath to the seventh day of rest which he himselfe consecrated by his owne example that according to this rule he did proportion the other festivals as the seventh weeke the seventh moneth the seventh yeere yea in naturall experiments the seventh day is observed as the seventh fouretenth and twenty one are the criticall dayes for diseases as Hippocrates and Gal●● have written Hierome 4. The benefit of this day the Lord would have extended to their servants strangers yea to the labouring cartell R. Salomon thinketh that in the next clause Yee shall take heed to all things c. the implements and instruments which are used to any businesse or worke are understood as the sword a●e cutting knife and such like that all these things should rest in like manner But this is too curious and beside it were superfluous seeing the men are forbid to labour without whose hands these things cannot stirre or move therefore this clause either is to be referred to the former duties which concerned the Sabbath Lyran. or in generall to their obedience to the whole Law and all the former precepts which were delivered have it Simler QUEST XXIII What manner of mention of strange gods is here forbidden Vers. 14. AN● ye shall make no mention of the name of strange gods 1. The Latine Translator readeth Thou shalt not sweare but the word zachar signifieth to remember which is more than to sweare which is too strictly taken they must make no mention non solum jurando sed landand● probande abtestande not only in swearing but in praising of them approving protesting by them Lippoman 2. The Jewes doe run into another extreme making this precept too generall they thinke it not lawfull at all once to pronounce the names of the Gentiles Idols but the Prophets which inveighed against them could not but pronounce their names with their mouth the meaning then is nullus loquatur honorabiliter none should make honourable mention of them Cajetane 3. This phrase then is to be understood as S. Paul would not have fornication once named among them Ephes. 5.3 that is that more should be committed none named with desire or delight Simler therefore here only is forbidden ●onesta 〈◊〉 c. non inhonesta cum detestatione c. the comely and reverent mention of their gods not the i●reverent mention with detestation 4. Cajetane thus distinguisheth the sentence the first part biddeth ut praeteriti d● non memorentur that the former strange gods should not be remembred but be forgotten as though they never had beene the other part neither shall it be heard out of thy mouth sheweth ut de moderuis diis nemo honorabiliter loquatur and of the gods present none should speake honourably But indeed the meaning is that generally the memory of all false gods should be extinguished as they 〈◊〉 commanded to abolish the very names of them Deut. 12.3 that neither in their oathes nor in their familiar talke they should revive the memory of them see the practice thereof Psalm 16.4 Neither will make mention of their names within my lips So the Lord saith by his Prophet I will take away the 〈◊〉 of Baalim out of her mouth and they shall be no more remembred by their names Hos. 2.17 Iun. 5. By the name of strange gods are here understood all which the Heathen worshipped whether by images or without whether things in heaven in the earth or under the earth which are called strange gods not because they are gods at all but so reputed in the opinion of their idolatrous worshippers and strange they were because such were worshipped onely of strange nations and not of the people of God To●tat quaest 13. QUEST XXIV Why it is forbidden to sweare by the name of strange gods Vers. 13. YE shall make no mention of the name of other gods c. 1. If it be unlawfull to make any honourable mention at all of the names of strange gods no not in usuall talke much lesse is it lawfull to sweare by them because in taking of an oath invocatur Deus tanquam testis veritatio God is called upon as a witnesse of the truth so to sweare by the name of God is actus ●●reiae an act of divine worship and therefore it cannot be given unto any other beside God and againe one Idols because they are false gods non possunt esse testes veritatis cannot be witnesses of the truth Lyran. 2. 〈◊〉 observeth here this difference betweene the Law and the Gospell there per nomen Dei jurure non 〈◊〉 they are not forbidden to sweare by the name of God Evangelica veritat non recipit juramentum But the Evangelicall truth admitteth no oath because the speech of a faithfull man ought to be in stead of an oath c. He thinketh that by this Law the Hebrewes had liberty given them to sweare at their pleasure so they did sweare only by the name of God But I rather here approve Calvins annotation Non incit●t Deus p●p●l●● ad jurandi licentiam c. God doth not hereby incite his people to swe●ing or give them liberty to sweare sed ubi opus fuerit vel necessitat