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.

Of the first Commandement.

1. Questions upon the first Commandement.

QUEST. I. Whether it is better read strange Gods, or other Gods.

1. THou shalt have no strange Gods. 1. Oleaster thinketh it better here to expound ach ••rim, other: as it is taken, Iob 31.10. Let other men bow downe upon her: and then the meaning is this, that we should not acknowledge any other God beside the Lord that made heaven and earth. But seeing the word acherim, signifieth also strange: it is so better translated strange Gods; because there are no other Gods beside the Lord: and in other places, in stead of acherim, another word is used, hanechar, strange: as Sa∣muel saith, Put away strange Gods from among you, 1. Sam. 7.3. 2. The Scripture here speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac∣cording to mens opinion, not that there were indeed any Gods beside the Lord, but because they were so reputed and taken in the world. Iun. 3. So they are called Gods, because they counted them so, which wor∣shipped them: and strange, quia non sunt illi, qui coli debebant: because they are not such, as ought to be wor∣shipped. Tostat. quaest. 3. 4. The words in the originall are: strange Gods shall not be to thee: which the La∣tine translateth, non habebis, thou shalt not have: which also is our English phrase: which signifieth, that we must make no account or estimation of any other God, beside the Lord: Neminem estimabis Deum, &c. Thou shalt esteeme none to be God, but the Lord that created heaven and earth. Rupert. Habetur Deus mente: We have God, and none other in our minde, when wee acknowledge no God beside him: in our affection, when our love is toward him: in our will, when we obey him. Marbach.

QUEST. II. Why they are called strange Gods.

STrange Gods. 1. Some thinke they are called strange Gods, qui à Deo vero impediunt, because they doe hinder, alienate and estrange us from obeying and serving of the true God. Pellican. And therefore R. Salomon thinketh that all kind of idolatry is here forbidden, whether it be with image, or without image, because it estrangeth from God. But all imagery and idolatry is forbidden in the next Commandement. 2. Some thinke they are called strange Gods, because they are, alieni à rerum natura: strange and not to be found in the nature of things: as when they make images of compounded and mixed shapes: as they pictured Iuppiter Ammon in Egypt with a mans body, and a Rammes head: there being no such thing in nature: Tostat. Lyran. But this is too strict, and but one particular branch of idolatry: and the speciall prohibition of all kinde of graven images followeth afterward. 3. Therefore they are called strange, both because they were worshipped among strange people: Oleaster: as Iunius well translateth, Gen. 35.2. Put away (saith Iakob) deos alieni (populi) the gods of strange people: which word (people) must bee supplied: for Elohim, Gods, is in the plurall, and hanechar, strange, in the singular, and so cannot agree as the sub∣stantive, and adjective. As in respect of the strange people that worshipped them, they are called strange Gods: so also in regard of that which was worshipped; because they are not that, which ought to bee worshipped, they are called strange. Tostat. as before qu. 1.

QUEST. III. Whether any kinde of externall idolatry be forbidden in the first Commandement.

WHereas then there are two kindes of idolatry, one internall and spirituall in the mind, another ex∣ternall in the adoration of some Image or Idoll: 1. Some thinke that all kinde of idolatry both internall and externall is here forbidden: as R. Salomon cited before: but then the next prohibition, Thou shalt make thee no graven image, should be superfluous. 2. Some make this distinction of idolatry: there is one kinde, Cùm professione colitur alius Deus: When professedly another God is worshipped: and this is the most grosse idolatry, and properly belongeth to this Commandement. There is another, when another God is not professedly worshipped: but the true God, after a false manner, which is forbidden in the se∣cond Commandement. Vrsiu. But the same matter or subject must belong unto the same precept: and all manner of Idols whatsoever, or similitudes of any thing made to worship, are in generall words forbid∣den in the second precept. 3. Therefore I preferre here their opinion, which thinke that the spirituall and internall worship of God is properly commanded here, and the contrary forbidden. Here such idola∣try is forbidden, which was committed without any images or Idols: as Varro testifieth how that the Romanes worshipped the goddesse Vesta without any image: only they set fire in the Temple of Vesta: for they held Vesta to be the fire. Tostat. So also Procopius saith, that the first Commandement concerneth such invisible powers: quas divinis honoribus nullis positis idolis prosequuntur: which they prosecuted with divine honour, without any Idols. Hereunto subscribeth Calvin: Nec dubium est, quin istis verbis compre∣hendatur interior Dei cultus, &c. There is no doubt, but the internall worship of God is comprehended in these words, seeing this precept differeth from the next, wherein externall idolatry is forbidden.

QUEST. IV. Of the meaning of these words, Before me.

Vers. 3. BEfore my face. 1. Some doe understand it, as though the Lord should say, you shall preferre no Gods before me: make them superiours unto me, or set them above me: for so the preposition ghal signifieth, super, above. But this were to give way unto their superstition, which received other in∣feriour Gods besides the Lord: whereas the Lord commandeth none to be acknowledged at all for God, beside himselfe. 2. Cajetane thus understandeth, super facies: upon my face; tanquam tegens facies Dei, as covering the face of God. For when any of Gods divine properties, or attributes, as of wisdome, justice, providence are given unto any other, the Lords face is as it were covered, and his goodnesse obscured. But this may seeme to any man to be too curious. 3. Some interprete thus: against my face, that is, in despight of me, to provoke mine indignation: as if the wife should commit adultery, inspectante marite, while her husband looketh on: Piscat. But this sense onely sheweth the indignity, and injury committed against God herein, it comprehendeth not all. 4. Oleaster saith, mecum, with mee, that is, in my Temple: but it was not lawfull for them, no not in their hearts, nor privatly to acknowledge any other God. 5. The best reading therefore is, before me, that is, in my presence: neither publikely, nor in the heart, for wheresoever it be, there is the presence and face of God. Iun. The Chalde and Septuagint reade, praeterme: beside mee, in the same sense: but they doe not expresse the word in the originall. And further, this sense is indu∣ded, that whereas they had now received the Lord to be their God, and he had manifested himselfe among them, they could not, now as in the fight of God, admit of any other. The case of the Gentiles was other∣wise: for though they worshipped other Gods, yet it was not coram facit Dei, quae illis fuit incognita; be∣fore the face of God, which to them was unknowne, Calvin. And thus much in effect is declared afterward, vers. 23. Thou shalt not make with me Gods of gold, &c. Si me in Deum habetis, non potestis habere alium: If you will have me for your God, you cannot have another,

QUEST. V. What reasons ought chiefely to move us to acknowledge the Lord only to be our God.

HEre may be added the reasons, which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God: 1. The first is taken from his dignity and excellency, and great glory, which is due unto him. The Lord himselfe saith, Isai. 42.8. My glory will I not give unto another. This honour therefore is of right due, peculiar and proper unto God, to be acknowledged to be the only Lord: there∣fore they rob God of his honour, that worship any other God. 2. The second reason is from the great be∣nefits, which we have received of the Lord: hee hath created us, and redeemed us, and given us all things needfull for our bodies and soules. 3. Because in baptisme wee have vowed obedience and service unto God, and to become his servants, and to renounce all other Gods whatsoever. 4. The Lord hath froed and redeemed us from the miserable thraldome of sinne and Satan, which was more grievous than the capti∣vity of Egypt and Babylon: and hath called us to his service, whose yoke is easie, and his burthen light. This is the fourth reason: Ex dominii diabolici gravitate: From the heavinesse of the Devils thraldome. 5. The fift is, ex pramii sui muneris immensitate, from the infinite greatnesse of his reward, who hath not promised unto us an earthly Canaan, a land flowing with milke and honey, as to the Israelites, but the everlasting kingdome of heaven. Ex Thoma 2.2. quaest. 122. ar. 2. ad. 3.

2. Doctrines observed out of the first Commandement.

1. Doct. Of the particular contents of the first Commandement.

THe contents of this Commandement, which prescribeth the true worship and acknowledgement of God, and forbiddeth the contrary, are by Moses himselfe, the best Interpreter of the law, reduced to these three heads: To love the Lord thy God, with all thy heart, with all thy soule, with all thy might, Deut. 6.5. Monte, affectu, viribus, with our minde, our affection, our strength: In every one of these three shall be briefely shewed, the duties, which are commanded, and the vices forbidden.

First, in the minde and understanding, is commanded here the true confession and acknowledgement in our hearts of the only God: as our Saviour saith, This is life eternall, that they know thee to be the only very God, and whom thou hast sent Iesus Christ, Ioh. 17.3.

Against this duty, the offences and transgressions are these:

1. Ignorance of God, which is of two sorts: either simple ignorance, such as was that of the disciples of Ephesus, that did not know whether there were any holy Ghost or no, Act. 19.2. or affected and wilfull ignorance, as Psal. 14.1. The foole hath said in his heart, there is no God: Such an one was Pharaoh, who said, I know not the Lord: Such are all Atheists, as wicked Diagor••••, and Theodorus, that denied there was any God: and Protagoras. with the Machiavellians, and Cotta in Cicero, with the Academikes, which were doubtfull, whether there were any God, or no.

2. They also offend here, which erroniously bring in other Gods: As 1. Some doe worship Devils, as the Apostle saith, That the things which the Gentiles sacrificed, they sacrificed to Devils, 1. Cor. 10.20. Of this sort are all Conjures, Witches, Sorcerers, that make any compact or contract with the Devill. 2. Some among the Heathen worshipped the Sunne, Moone and Starres: As Ierem. 44. the Idolatrous women in Israel, imitating the Gentiles, worshipped the Queene of heaven, as they called the Moone. 3. Some wor∣shipped the elements, as the Persians the fire, the Egyptians the water. 4. Some adored men, as Gods, under the names of Iupiter, Mars, Mercury: And the Papists have set up their Saints, whom they invocate, and make their prayers unto: and so rob God of his honour, imparting the glory of the Creator, to the crea∣ture. 5. Some have worshipped unreasonable creatures: As the Egyptians a Calfe, an Oxe, Vultures, Cro∣codiles, the Syrians and Phenicians a Fish: the Persians a Dragon. 6. They which erre concerning the Trinity, whereof see in the end of the 3. doctrine following.

Secondly, God must have our whole heart, and entire affection: as 1. Our love. 2. Feare, and reverence. 3. Affiance, and trust. 4. Thankfulnesse.

1. God is to be loved above all: as our blessed Saviour saith, He that loveth father or mother more than me, is not worthy of me, Matth. 10.35. Contrary unto this affection of love, are, 1. The naturall emnity of the flesh by nature, against God: as the Apostle saith, The wisdome of the flesh is enmity against God, Rom. 8.6. 2. Selfe love, 2. Tim. 3.2. and the love of earthly things. Vrsi••.

2. We must feare God above all, Deut. 6.13. Thou shalt feare the Lord thy God, and serve him. As we are to love God, because of his mercy, goodnes, and bountifulnesse: so we feare him for his justice and power in punishing of sinne: And this feare bringeth forth reverence, worship, serving and adoring of God: as the Lord saith by the Prophet, If I be a father, where is mine honour? If I bee a master, where is my feare? Malach. 1.6. God therefore is to be honoured as our father, and to be feared as our Lord. Contrary hereun∣to, is: 1. Carnall security, and casting off the feare of God: as it is in the Psal. 10.11. He saith in his heart, God hath forgotten, he hideth away his face, and will never see. 2. Prophanesse, and irreverence in the pre∣sence of God, as in Euty••hus, that fell asleepe while Paul preached, Act. 20. 3. Hypocrisie, when men draw neere with their lips, but their heart is farre from God. Simler. 4. Servile feare,* 1.1 which differeth from true filiall feare▪ in these three respects. 1. In the beginning and cause thereof: the Filiall feare proceedeth from the love of God, whom the children of God are afraid to offend, because he is so gratious and mercifull a Father unto them: but the Servile feare ariseth, from the consideration of the justice and wrath of God.

2. In the object they differ: the Filiall feare worketh upon sinne it selfe: the Servile, upon the punishment of sinne. 3. In the fruits and effects: the Filiall feare is joyned with assurance and confidence: the Servile with despaire. Vrsin. 4. As these vices are in the defect, so curiosity is in the other extreme of excesse, when presumptuously any attempteth to search and pry into the secrets of God. Simler.

3. Affiance and confidence followeth, which relieth upon the wisdome, power, and constancy of God, which is accompanied with faith and beliefe, 2. Chron. 20.20. Put your trust in the Lord your God, and yee shall be assured, beleeve his Prophets, and ye shall prosper. A fruit and effect of this confidence is prayer: How can they call on him, upon whom they have not beleeved? Rom. 10.14.

Contrary hereunto, are, 1. Incredulity, and want of faith: as Christ comming into his countrey, marvel∣led at their unbeliefe, Mark. 6.6. 2. Doubtfulnesse, as in Peter, when he would have come to Christ walk∣ing upon the water: to whom our blessed Saviour saith, O thou of little faith, wherefore diddest thou doubt? Matth. 14.13. 3. Diffidence and distrust, as in the Courtier, who said, Though God would make windowes in heaven, this thing cannot come to passe, 2. King. 7.2. 4. Despaire, as in Cain, Genes. 4. and in Iudas, that hanged himselfe. 5. Confidence in man, in riches, strength, wisdome, or in any thing but God.

4. Thankfulnesse for benefits received, is also a part of Gods worship, as the Prophet David saith, Psalm. 116.12. What shall I render unto the Lord, for all his benefits toward me? This thankfulnesse and acknowledgement of Gods bounty, bringeth forth these two singular effects: First, Humility, that none ascribe ought to himselfe, or his owne worthinesse, but all unto Gods mercy: as Daniel saith, Vnto us ap∣pertaineth shame, &c. but compassion is with the Lord, Dan. 9.9. Secondly, Patience in adversity, to be thank∣full as well for adverse things, as prosperous, as Iob saith to his wife: Shall wee receive good at the hands of God, and shall we not receive evill? Iob. 2.10.

Contrary hereunto, are: 1. Forgetfulnesse of Gods benefits and Ingratitude, as in Nabal, that considered not who had endued him with riches. 2. Pride, and vaine glory, as in the Pharisie, that stood upon his workes, Luk. 18. as also the Romanists doe, the Pharisies of this age. 3. Impatience, and murmuring against God: as in that wicked messenger, sent from the King, to take off Elisha his head; who said, Behold this evill commeth of the Lord, should I attend on the Lord any longer?

Thirdly, with all our strength we must love God, in the acts and workes of our life, referring all to his glory, Matth. 5.16. Contrary whereunto, is the dishonouring of God by our life, and causing the same thereby to be evill spoken of, as the Apostle chargeth the Jewes, Rom. 2.24.

2. Doct. Of the unity of the Godhead.

NOw out of this first Commandement: Thou shalt have no other Gods before mee, that excellent do∣ctrine is inferred and concluded, concerning the unity of the Godhead: And further, the Scripture elsewhere doth plentifully beare witnesse hereunto, as Deut. 6.4. Heare O Israel, the Lord our God is Lord only: likewise, Isay 44.6. Thus saith the Lord of hosts, I am the first, and I am the last, and beside me, there is no God. Beside the evident testimony of Scripture, Dam••scen doth thus shew the unity of the Godhead, by demonstration of reason, against those which beleeve not Scripture: 1. Deus perfectus est, &c. God is perfect: Si multos asserimus deos, in multis differentiam contemplari oportet: If we affirme many gods, in ma∣ny we must needs find a difference: Si autem differentia in eis, ubi perfectio? But if there be a difference among them, where is perfection? For if there be difference in respect of wisdome, goodnesse, vertue, à perfecto de∣ficit, there is a failing in perfection: if there be no difference, but an identitie, there must also needs bee an unitie, in the Godhead. 2. Deus incircumscriptus est, God is incircumscriptible, he cannot be circumscribed, defined, or limited to a place: Quomodo, si multi diversi{que} sunt, incircumscripti erunt? &c. But if they bee many and divers, how can they bee incircumscriptible? For wheresoever is one, there cannot bee another. 3. Differentia contrarietatem inducit▪ &c. Difference bringeth contrariety, and repugnance: if then the world were governed by many, how can it be, but it should be corrupted, and dissolved? Attenta in his ipsis gubernantibus pugna: considering the strife betweene these governours. To this purpose Damascen lib. 1. de fid. orthodox. cap. 5, 6, 7.

Bernard also thus setteth forth the unity of the Godhead: God is one, but not as the Sunne or Moone is one, because there is not another: But he is Vnus sibi, idem est semper & uno modo: But he is one to him∣selfe, the same alwayes, and after the same manner; so is not the Sunne and Moone: Clamat uter{que} se non esse unum sibi, ille motibus, esta defectibus suis: Both of them proclaime, that they are not one and the same with themselves, the one by his motions, the other by the waine, and changes: So Bernard lib. 5. de considerat.

But against the unity of the Godhead, it will be thus objected out of the 82. Psal. vers. 6. I said yee are Gods, and ye are children of the most high. Origen thus answereth, he calleth them, Deos, tanquam à Deo de∣tos, &c. Gods, but made Gods by God: Ver•• Deus, unus est Deus, caeteris, qui ab ipso creati sunt, contulit nomen istud, non natura, sed gratia: The true God is but one God, unto the rest, which were created, not nature, but grace hath given this name: Origen. in mandat. primum.

That place also of the Apostle will be objected, 1. Cor. 8.5. Though there be that are called Gods, whether in heaven, or in earth, as there be many Gods and many lords, &c.

* 1.2 To this Cyrillus maketh this answer: Nuda appellatione honorantur, alterius ab ipso existe••••es naturae, &c. They are so called only in name, being of another and divers nature from God, &c. that is, they are so called of those that ignorantly worship them: the Gentiles tearme their Idols Gods, which are none: therefore it followeth in the same place of the Apostle, Yet unto us, there is but one God. Howsoever the Heathen being blinded, have imagined to themselves divers Gods: yet the people of God, to whom the Lord

revealeth the truth, acknowledge but one God. Cyril also in the same place, thus answereth touching the other place: Nunquid igitur, qui honorati sumus, ut voc••mur D••••, propterea naturae nostra mensuram ignora∣bimus? Shall we therefore, which have received this honour to be called Gods, be ignorant of the mea∣sure and condition of our nature?

3. Doctrin. That the beliefe in the Trinity is commanded in the first precept.

AS this Commandement enjoyneth us to beleeve the unity of the Godhead, so therein also is implied a Trinity of persons, the Father, Sonne, and holy Ghost, who as one God, are of us to be worshipped: for thus it may be concluded out of this precept. Jehovah the only God, is to bee worshipped; but nor the Father onely, but tbe Sonne, and the holy Ghost are of us to be worshipped: Ergo, the Father, Sonne, and holy Ghost are that one God. Simler. So our Saviour saith, Yee beleeve in God, beleeve also in mee, Ioh. 14.1. Christ the Sonne of God, is God, because he is to be beleeved upon. And againe, This is life eternall, that they know thee to be the only very God, and whom thou hast sent Iesus Christ, Ioh. 17.3. God the Father then, and Christ his Sonne, are the only very God.

And that the Sonne of God is to be worshipped with the Father, the Prophet David sheweth, Psal. 2. 11, 12. Serve Iehovah in feare, &c. Kisse the Sonne lest he be angry. In the former verse, whom hee calleth Sonne here, he nameth Jehovah. So wee reade in the words of the Prophet Agur, Prov 30.4. Who hath established all the ends of the world, what is his name, and what is his Sonnes name, if thou canst tell?

Further, that the Spirit of God, is also one God with the Father and Sonne, to be worshipped and glo∣rified, beside plentifull evidence out of the new Testament, which shall not need to be inserted here, be∣cause we are in hand with the law of the old Testament; sufficient testimony may be taken from the law, and Prophets: as Gen. 1.1. The Spirit of God moved upon the waters: But God only created the world. So likewise the renovation of the heart, is onely the worke of God, because it is a new creation: as David saith, Create in me a new heart, Psal. 50.10. but this is also the worke of the Spirit: Take not thine holy Spirit from me: ibid. vers. 11. Likewise it is only Gods worke to teach us his will, and to bring us to life eternall: but this is wrought by the Spirit, Psal. 143.10. Teach mee to doe thy will, for thou art my God, le•• thy good Spirit lead me unto the land of righteousnesse.

Ambrose very fitly proveth the Spirit to be God, by that place, Iudg. 14.5. where it is said, That the Spi∣rit of the Lord came upon Sampson: But Iud. 16.20. after his lockes were polled, it is also said: Hee knew not that the Lord was departed from him: Hee which came upon him before was the same, that departed from him now; there called the Spirit of the Lord, and here the Lord and Jehovah: therefore the holy Spirit is Lord and Jehovah. Ambros. lib. 2. de Spirit. cap. 2.

Dam••scen doth thus excellently prove the Trinity by this demonstration: Vnus Deus, non sine Verb•• est: God being but one, is never without the Word; but this Word hee hath in himselfe begotten of his owne substance, not like unto our word, which hath no substance, but vanisheth in the aire, because the condition of our nature is temporall: But like as our word proceeding from the mind, ne{que} per totum menti idem est, &c. is neither the same with the mind, nor yet altogether divers from it: So is the Sonne unto the Father, which is his Word, the same in substance, but divers in subsistence: Oportet autem & Ver∣bum Spiritum habere: nam & verbum nostrum nequaquam spiritus est expers: But the Word also must have a Spirit, for neither is our word without a spirit: but here is the difference, our spirit is not of the same substance with us, but the drawing in of the aire, for wee are of a compound nature: but the Spi∣rit of the Word, is of the same substance with the Word. To this effect Damascen lib. 1. de fide orthodox. cap. 6.7.

And in the same place he useth another demonstration: Impossible est Deum destitutum esse nativae foe∣cunditatis. &c. It is impossible that God should bee destitute of naturall fecundity: The Lord therefore must needs beget, Sed ex propri•• substantia generat, but he begetteth out of his owne substance, and that from all eternity: for if the Sonne had not beene from the beginning coexistent with him, of whom hee was begotten, we shall bring in a change of his substance: Nam cùm non esset Pater, postea factus est Pater, for so, when he was yet no Father, he afterward should become a Father, &c. Damascen ibid.

Thus out of the first Commandement, both the unity of the Godhead, and the Trinity is concluded: as Bernard thus elegantly inferreth: Quid sibi vult iste, ut ita loquar▪ ••ine numero numerus? si tria. quomodo non numerus? si unum, ubi numerus? What meaneth this number without a number? if there be three, how can there be but a number? if one, where is the number? But here I have what I may number, and what I may not number: there is one substance, and three persons, &c. Bernard. lib. de considera••.

Thus by the unity of nature the errour of the Gentiles is abolished, and by the joyning of the Word and the Spirit to the Father, the Jewish opinion is overthrowne: Et ex utraque secta nobis accedit utilitas, ex I••daica opinione naturae unitas, ex Gentilitia sola personarum discretio: So by either sect wee receive some profit, by the Iewes opinion the unity of nature, by the Gentiles, the discerning and difference of the persons only. Damasc. ibid.

Transgressors then of this Commandement concerning the unity of the Deity, and Trinity of the per∣sons, are 1. They which affirme and hold one God, but deny the three persons: as the Montanists,* 1.3 and Marcellians in times past, and the Turkes and Jewes now. 2. They which hold not the distinction of three persons only, but the division also of substance, as the Tritheists. The Arrians and Eunomians are of the same sect qui filium Deum confitentur, sed conditum asseverant: which confesse the Sonne to bee God, but yet affirme him to be made: So they bring in another God, contrary to this precept, Thou shalt have no other Gods, &c. Theodoret. 3. They which brought in a quaternian of persons, as Anastasius the Emperour, and

the Apollinarians. 4. They also which affirme the three persons to be but three names given unto God in Scripture: and therefore they say that the Father became man, and suffered for us: which are therefore called Patripassians.

3. Places of Confutation.

1. Confut. That justifying faith is not contained or commanded in the law.

1. BUt although to beleeve in the Trinity be commanded in the first precept, to adore and worship the Father, Sonne and holy Ghost, as the only God: yet it followeth not that justifying faith, which properly belongeth to the Gospell, whereby we apprehend Christ and his merits, should be contai∣ned and included in the law: therefore we mislike that assertion of Bellarmine, concurring therein with other Romanists, That the Gospell differeth from the law, as a perfect thing from an imperfect: and that the Gospell is contained and included in the law, as the tree in the seed. Bellarm. de justif. lib. 4. cap. 4. Some Pro∣testants also come somewhat neere this opinion: as Marbachius saith, that they offend against this pre∣cept, Qui Christi cognitione carent, quae cognitio, non alia re, quàm fide in Christum constet: Which want the knowledge of Christ, which knowledge consisteth in nothing else, than in faith in Christ. Marbach. Commentar. in hunc locum. Against this opinion, that faith in Christ is not commanded in the Morall law, the reasons follow afterward, but first the question must further be explaned.

* 1.41. First then we are to distinguish of faith: which is of foure kindes or sorts: 1. There is fides initia∣lis, or fundamentalis, the faith of beginnings, or the fundamentall faith: whereof the Apostle speaketh, Hebr. 11.6. That he which commeth unto God, must beleeve that God is, &c. And this kinde of faith to∣ward God, the Apostle referreth to the doctrine of beginnings, Heb. 6. 1. This faith apprehendeth onely the being and essence of God: to know him to be the only Lord. 2. There is another faith, called fides miraculorum, the faith of miracles, touched by the Apostle, 1. Cor, 13.2. If I had all faith, so that I could remove mountaines. 3. There is fides historica, an historicall faith, which beleeveth all things to bee true, that are written in the Scriptures:* 1.5 in which sense, S▪ Iames saith, The Devils beleeve and tremble, they be∣leeve there is a God, and that all is true which the Scripture speaketh of God, of his justice, power, puni∣shing of sinners, rewarding of the righteous. 4. There is beside these a justifying faith, whereof S. Paul maketh mention; In that I now live in the flesh, I live by faith in the Sonne of God, who hath loved me, and given himselfe for me, Galath. 2.20. This faith is the life of the soule, whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death. Now this is the difference betweene these foure kindes of faith: the first apprehendeth the essence and being of God: the second, the faith of miracles, his power: the third, which is the historicall faith, his truth: the fourth, namely the justifying faith, his mercie. The three first, to beleeve God to be, to beleeve him to bee omnipotent, to beleeve him to be just and true, are included in the first precept, Thou shalt have no other Gods, &c. but not the last: wherein is the errour of the Romanists, that make all these kindes of faith the same in sub∣stance, differing only in property: which if it were true, then it were possible for them that have the one faith, to have the other, and so Devils also, which in some sort doe beleeve, should also be capable of justi∣fying faith. But this matter, that all these kindes of faith are not the same in substance, nor of like nature with the justifying faith,* 1.6 is shewed elsewhere, whither I referre the Reader.

2. Further, we are to distinguish of the law: for it is taken sometime more largely, either for all the Scriptures of the old Testament: as Luk 16.17. It is more easie that heaven and earth should passe away, than that one title of the law should fall▪ So Ioh. 15.25. It is written in their law, they have hated mee without a cause: which testimony is found in the Psalmes, Psal. 35.19. or else the law is taken for all the bookes of Moses: and so the Law and Prophets are named together. Matth. 7.12. This is the Law and the Pro∣phets. But the law is sometime taken more strictly for the Morall law, whereof the Apostle speaketh, Rom. 7. I knew not sinne but by the law: and so S. Paul opposeth the law of workes, to the law of faith, Rom. 3.27. Now as the law is taken generally, either for all the old Scriptures written by the Prophets, or for the writings of Moses, it cannot be denied, but that faith in Jesus Christ, is in this sense both con∣tained and commanded in the law: for of Christ the Lord spake by the mouth of his Prophets, Luk. 1.70. And Moses wrote of Christ: as our Saviour saith, Had yee beleeved Moses, yee would have beleeved me: for Moses wrote of mee, Ioh. 5.45. But as the law is taken strictly for the Morall law, the law of workes, which containeth only the ten words or Commandements, so we deny this justifying faith to bee com∣manded in the law.

3. Indirectly, or by way of consequent it will not bee denied, but that this faith also is implied in the law: because we are bound by the law to beleeve the Scriptures, and the whole word of God: for this is a part of Gods worship, to beleeve his word to be true: and so some define faith: Est certa persuafio, qua assentimur omni verbo Dei nobis tradita: It is a certaine perswasion, whereby wee give assent to all the word of God. Vrsin. And so by this precept wee are bound to receive all the promises and doctrines con∣cerning Christ delivered in the old and new Testament. But directly as a part and branch, and so a worke of the law,* 1.7 wee deny justifying faith to be in this precept, or any other, prescribed or commanded. The reasons are these:

1. The Morall law and the Gospell differ in the very nature and substance: for the one is naturally imprinted in the heart of man, the other is revealed and wrought by grace. The first the Apostle testifieth, where he saith: The Gentiles which have not the law, do by nature the things contained in the law, Rom. 2.14.

The other also is witnessed by the same Apostle, Rom. 2.24. We are justified freely by his grace. The argu∣ment then may be framed thus: The morall law is graft in the heart of man by nature: but faith in Christ is not by nature, but by grace above nature: for if it were naturall, all men should have faith, which the Apostle denieth, 2. Thessal. 3.2. Faith then in Christ belongeth not to the law. Therefore it is strange, that Bellarmine confessing in another place, that pracepta decalogi sunt explicationes juris natura: that the pre∣cepts of the decalogue are the explications of the law of nature, Lib. 2. de Imaginib. Sanctor. cap. 7. could not inferre hereupon, that the precepts of faith and of the Gospell are no explications of the law of nature, and therefore have no dependance of the morall law. Ambrose useth this very argument: Nemo sub l••ge fidem constituat, lex enim intra mensuram, ultra mensuram gratia: Let no man place faith in the law: for the law is within the measure (and compasse of nature) but grace is beyond measure. Ambros. in 12. Luc.

2. The effects of the law of works, and the law of faith are divers: for the one worketh feare, the other love and peace, as the Apostle saith: Ye have not received the spirit of bondage to feare againe, but yee have received the spirit of adoption, whereby we crie Abba Father, Rom. 8.17. Againe the Apostle saith, The letter killeth, the Spirit giveth life, 2 Cor. 2.6. Thus then the argument standeth: the same thing cannot bee the instrument of contrary things, of life and death, peace and terror, love and feare: for a Fountaine cannot make both salt water and sweet, Iam. 3.12. But the law is the minister of death, of feare and terror: Ergo, not of life and peace, and so consequently not of the faith of the Gospell, which bringeth all these.

3. The same thing doth not both make the wound, and give a plaister to heale it. The law doth shew us our sinne, faith by grace in Christ healeth it: the law reviveth sinne: Without the law sinne is dead, Rom. 7.8. but we are dead to sinne, and alive to God in Iesus Christ our Lord, Rom. 6.11. The same cannot make us both to die unto sinne, and revive sinne: the law doth the one, therefore not the other. So Augustine saith: Ad hoc data est lex, ut vulnera ostenderet peccatorum, qua gratiae benedictione sanaret: Therefore was the law given, that it should shew the wounds of our sinnes, which it should heale by the benediction of grace. August. de poenitent. medic.

4. The Preachers, publishers, and givers of the law and Gospell are divers: The law was given by Moses, but grace and truth came by Iesus Christ, Ioh. 1.17. But if justifying faith were commanded in the law, then grace also should come by the ministrie of Moses, that gave the law. This is Bernards reason, who further inferreth thus: Venit pr••inde gratia plenus & veritate Dominus noster, &c. Therefore Christ our Lord came full of grace and truth; that what could not bee done by the law, might bee fulfilled by grace. Serm. par••▪ 28.

5. The qualities and conditions of the law and the Gospell are divers, the law promiseth life to him that worketh: Moses thus describeth the righteousnesse of the law, That the man which doth these things, shall live thereby, Rom. 10.5. But the Gospell requireth not the condition of working, but beleeving, to him that worketh not, but beleeveth in him that justifieth the ungodly, his faith is counted for righteousnesse, Rom. 4.5. If then faith were commanded in the law, to beleeve, should also be a worke of the law: then the Apostles conclusion were in vaine: I conclude that a man is justified by faith, without the works of the law. But if faith be excluded out of the works of the law, then it is not commanded or contained in the law, for then it should be a worke of the law.

2. Further, the invocation of Angels and Saints, which is commonly practised, and stifly maintained in the Church of Rome, is another apparent transgression of this first commandement: because they give a speciall part of the divine worship, which consisteth in prayer, and invocation, unto the creature. First we will see and examine the arguments, produced by the Romanists, in defence of this superstition, and then by other reasons out of the Scriptures convince and confute them.

The Romanists Arguments answered, brought in defence of the invocation of Saints.

1. THe Saints doe pray for us: therefore we may and ought to pray them. The antecedent or first part, that the Saints doe pray for us, they would prove by these places of Scripture: Exod. 32.13. Moses thus saith in his prayer, Remember Abraham, Izhak and Iakob thy servants, &c. Ierem. 15.1. Though Moses and Samuel stood before me, yet could not my affection be toward this people. Baruch. 3.4. O Lord God almightie, heare now the prayer of the dead Israelites. 2 Macchab. 14.15. And Onias spake and said, This is a lover of the brethren, who prayeth much for the peopl••, to wit, Ieremias the Prophet of the Lord.

Answ. 1. As for the testimonies cited out of Baruch, and the booke of Macchabees, they prove no∣thing, because they are no books of Canonicall Scripture. 2. The other testimonies are impertinently alleaged: for in the first Moses maketh no mention of the prayers, which Abraham, Izhak and Iakob should make for the people, but of the covenant which the Lord made with them. In the other, of an hypotheticall and conditionall proposition, they make a categoricall and absolute affirmation: The text is, If Moses and Samuel stood: they inferre, that Moses and Samuel did stand. Simler. But it may better be answered: that if these were alive among the people to stand before the Lord for them in prayer, &c. as see the like, Ezech. 14.14. Though these three men, Noah, Daniel and Iob were among them, they should deliver but their owne soules by their righteousnesse. 3. The Saints doe pray unto God by their generall wishes and desires, as wishing that the Kingdome of God were accomplished▪ as Revel. 6.10. The soules under the Altar crie with a loud voyce, saying, How long Lord, &c. doest thou not judge and avenge our bloud▪ But our particular necessities they are ignorant of, and so doe no•• make particular requests

for us: therefore the argument followeth not; they pray by their generall desires for the Church: Ergo, they pray for us in particular. 4. Seeing that the Romanists doe hold, that the Patriarks and Fathers of the old Testament, were in Limbo, which they make a member or part of hell: they doe contradict themselves, in making them mediatours and intercessours in heaven.

2. Argum. The Angels, they say, know our affaires and pray for us: As Zachar. 1.12. The Angell of Iehovah answered and said, O Lord of hosts how long wilt thou bee unmercifull to Ierusalem? &c. Therefore it is lawfull to pray to the Angels.

Answ. 1. That the Angels doe report our affaires unto God, and so may make relation of our prayers and words also, as of our other gests and acts unto God as the Lords messengers and ministers, we will not denie: but that they make any particular requests for men, the Scripture no where speaketh, and we are not bound to beleeve: the relation of our prayers unto God is one thing, and mediation and intercession is another. 2. That Angell of Iehovah, which prayed for Jerusalem, was the Lord Christ, who maketh intercession for his Church: unto whom the rest of the Angels returne their message, vers. 11. who is al∣so called Iehovah, vers. 20. 3. Neither doth it follow, if it could bee proved out of Scripture, that the Angels prayed fo•• us, that we are to pray to them: because they are not alwayes present to heare us: and we are forbidden in Scripture to worship them, Revel. 22.9. and therefore to pray unto them, which is a part of divine worship.

3. Argum. The Saints that are living doe one pray for another, much more the Saints being dead, because their charitie is more perfect: and seeing there is a communion of Saints, as of the living▪ so al∣so of the dead, which communion being not in faith and hope, whereof there is no more use with them, that are at rest, it remaineth it is in charitie: As therefore we may request the living to pray for us, so we may pray the dead also, to entreate for us.

Answer. 1. The argument followeth not, for the Saints alive doe one know anothers necessitie, so do not the Saints departed this life: Isay 63.16. Abraham is ignorant of us, and Israel knoweth not us: and they might as well inferre thus; The Saints alive doe one instruct and teach another, Ergo, much more the Saints departed. 2. Their charitie is seene, in that they doe in generall long to have us joyned with them in that blessed estate, though in particular, because they know not our wants, they cannot wish our supplie. 3. And though it be granted that this communion is in charitie, this proveth no particular inter∣cession made by them for us: but as we in generall give thanks in earth, for their peaceable departure, and deliverance from the miseri••s of this life: So they in generall desire, that we may be partakers of the same blessed rest with them. 4. Wee request the living to pray for us, because they are present with us, but the dead are absent, and heare us not: it may as well be inferred from hence, that we may also consult with the dead, and aske counsell of them: which is directly forbidden, Deut. 18.11.

4. Argum. Absolom could not bee admitted to his fathers presence, till Ioab had mediated for him, and Bethshaba Salomons mother, entreated for Adoniah: So it is necessarie to have mediators to come unto God.

Answer. 1. We have also one sufficient Mediator Christ Jesus, who is able sufficiently to reconcile us unto God. 2. Though many mediators are used in Princes Courts: because either the Prince is ignorant of our affaires, or his affection estranged: yet it is not so with God, who knoweth all things, and the love of Christ toward us exceedeth the love of all other inferiour mediators which men can seeke unto. 3. The example of Bethshaba, is unfitly alleaged, for shee obtained not her suite.

5. Argum. Invocation of Saints is warranted by the Scripture: 1. Gen. 48.16. Iacob saith concerning Iosephs two sonnes: Let my name be named upon them. 2. Iob 5.1. Eliphaz saith to Iob, Call now, if any will answer thee, and to which of the Saints wilt thou turne thee? 3. Praise the Lord in his Saints, Psal. 150.1. 4. Eze••h. 22.30. I sought for a man among them, that should make up the hedge, and stand in the gap before 〈◊〉〈◊〉, &c. but I found none.

Answer. 1. Iacob meaneth by that phrase, that they should be called by his name, and counted as his children, as the same phrase is used, Isai. 4.1. seven women shall take hold of one man, and say, &c. Let thy name be called upon us: who will say, that they prayed to their husband? they desire to be called by his name. 2. Though that had beene Eliphaz meaning, that Iob should have made some of the Saints depar∣ted, his patrones: yet because Iobs friends maintained an evill cause, and afterward are reproved of God for it, all that they say, is not to be justified: but that is not Eliphaz meaning; he speaketh of the Saints and righteous living, to see if Iob could finde among any of them a patrone to defend his cause. 3. The place in the Psalme is to be read, Praise God in his Holinesse. Iun. Or in his Sanct••ari••. Vatab. Neither doth it follow, because God is praised in his Saints, therefore wee are to pray to Saints: as it followeth in the next words, Praise him in the firmament: will they have also the firmament prayed unto. 4. That place in Ezechiel, is understood of men living, not of the dead.

6. Argum. The honour given unto the Saints, redoundeth unto Christ, as he saith, Matth. 25.45. In as much as yee did it, unto one of the least of those, ye did it unto me.

Answ. Our Saviour speaketh of his members living here upon earth, to whom we are to extend our charitie, not of the dead: and of such honour, as is due unto the Saints, not of that which is due unto God, for to give that to any creature, were not to honour, but dishonour God.

7. Argum. Many miracles have beene done, at the tombes and sepulchers of the dead, where prayers are made: therefore God is well pleased, that they should be prayed unto.

Answer. 1. The argument followeth not: so by the touching of Elishaes bones, one that was dead was restored to life: this was to confirme their doctrine and propheticall calling. 2. Many of those

miracles are fained, and small credit is to bee given unto them. 3. Some of them were wrought by the operation of Satan to deceive: as the Lord warneth his people to take heed of such false Prophets which shew signes, Deut. 13. And S. Paul saith, That Antichrist shall come by the power of Satan, &c. in lying won∣ders. Among the Gentiles, such miracles and wonders also were wrought. This may suffice for an answer to their reasons. Our arguments follow.

Reasons out of Scripture, disproving the invocation of Saints.

1. THere is neither precept nor example extant in Scripture, to warrant the invocation of Saints, the Scripture sendeth us to God: Call upon me in the day of trouble and our Saviour teacheth us to pray to his Father, Our Father. In matters of doctrine, an argument drawne negatively from the Scriptures, doth conclude strongly.

2. The Saints know not our affaires: Abraham is ignorant of us, Isai. 63.16. they are not present to heare us, they are at peace, their soules rest under the Altar, Revelat. 6. they doe not know our hearts, therefore they are not to be prayed unto: all these things are requisite in them, to whom we should offer our prayers. But they say, that the Saints in the divine essence, as in a glasse doe behold our affaires. Con∣tra. Whether doe they behold all, or what it pleaseth God to shew them? not the first, for they know not the time of the comming of Christ to judgement: if the second, then God must first be prayed unto, to re∣veale our affaires unto them: were it not then much better for us to goe the next way unto God?

3. S. Iohn saith, We have an Advocate with the Father, Iesus Christ the righteous, 1 Ioh. 2.8. We need then no other Advocates: for we have greater cause to doubt of the love and inclination of the Saints to∣ward us, than of the love of Christ.

4. Christ biddeth us aske in his name, and promiseth we shall receive, Ioh. 16.24. Then are prayers made to others superfluous: seeing by Christ we are promised to obtaine our requests.

5. There is none other name under heaven, (than Christs) whereby wee must be saved: If we have sal∣vation in Christ, then all other good things: It is the Apostles reason: If God gave his Sonne for us, How shall he not with him give us all things also? Rom. 8.32.

6. This invocation of the Saints, maketh a way for superstition and Idolatrie, for so the Heathen did invocate the name of the dead, and place them in the number of the gods, erect Temples and Altars, and consecrate festivall dayes unto them.

7. God onely is to be worshipped; invocation is a part of the divine worship; therefore to bee yeel∣ded unto God. They would shift us off here, with a distinction of religious adoration: one which is in the highest degree, and so proper unto God, another inferiour, which may bee yeelded to Angels and Saints.

Contra. In that adoration, which they yeeld unto Saints, they doe the same things, which they offer unto God: as in consecrating of Altars, Temples, Holydayes unto them: and they doe attribute unto them omnipresence, and omniscience, to know all things, and to be every where present, in a manner as they ascribe these things to God. Ex Simler.

Morall Observations upon the first Commandement.

1. Observ. The neglect of the honour and worship of God the cause of calamities in the world.

THis first precept, which commandeth the worship of God, teacheth what is the cause why the Lord punisheth the world with famine, warre, unseasonable weather, scarcitie of the fruits of the earth: even because his worship is neglected, as the Lord saith by his Prophet: Because of my house, that is wast, and you runne every man to his owne house: therefore the heaven over you stayed it selfe from dew, and the earth stayed her fruit, Hag. 1.9. Cyprian to the same purpose thus elegantly writeth: Quereris quòd nunc tibi minùs uberes fontes, &c. Thou complainest, that now adayes the fountaines are not so flowing, nor the aire so wholesome, nor the raine so plentifull, nor the earth so fruitfull, &c. Tu enim Deo servis, per quem tibi cuncta deserviunt? tu famularis illi, cujus nutu tibi cuncta famulantur? For doest thou serve God, by whose meanes all things serve thee? Doest thou wait on him, by whose becke all things waite on thee? Cyprian, contra Demetrian. Whereby we are admonished, that when such calamities and judgements are in the world, we should returne to our dutie, and set up the worship of God, and give him the praise: then will hee in mercie returne unto us, as hee saith by his Prophet: Build this house, and I will bee favourable in it, Hag. 1.8.

2. Observ. Not to trust in riches.

AGaine, this precept reproveth them, which put their trust or confidence in any thing beside the Lord: as they doe which put confidence in man, or repose their trust in riches: And therefore the Apostle doubteth not to call the covetous man, an Idolater, Ephes. 5.5. because hee thinketh his life standeth in the abundane of riches: David therefore exhorteth rich men, If riches increase, set not your heart upon them, Psal. 62.11.

3. Observ. Against those that run unto Witches and Soothsayers.

FUrther, as in this Commandement, witchcraft and all kinde of sorcerie is forbidden, so also is it a wicked and abominable thing to seeke unto Witches, and Soothsayers, which is condemned by the Prophet Isay 8.19. When they shall say unto you, enquire at them, that have a spirit of divination, and of the Soothsayers, &c. should not a people enquire after their God? from the living to the dead? For herein foolish people offend two wayes, in forsaking God, and running unto such meanes, which cannot helpe them: as the Prophet Ieremie saith, My people have committed two evils, they have forsaken me the fountaine of li∣ving waters, to digge them pits, even broken pits, that can hold no water, Ierem. 2.13. So Ahaziah King of Israel sending to Baalzebub for recoverie of his hurt, found therein no helpe; and beside, he shewed his infidelitie, in not seeking unto the God of Israel, 2 King. 1.16.

Notes

• * 1.1

  The difference of filiall and servile feare.
• * 1.2

  ••yr••l. conera. Iulian. l b. 8.
• * 1.3

  Heresies con∣cerning the Trinity 〈◊〉〈◊〉 the fi••st manden••▪
• * 1.4

  Of divers•• kindes of faith.
• * 1.5

  James 2.19.
• * 1.6

  Synops. pap. pag. 879.
• * 1.7

  Divers reasons shewing, that justifying faith i•• not com∣manded or contained in the Morall law.