Milton

¶1p. 429 Invocationis altera quædam species est JUSJURANDUM et SORS.

¶2JUSJURANDUM est quo DEUM TESTEM APPELLAMUS VERA NOS DICERE, CUM EXECRATIONE VEL TACITA VEL EXPRESSA SI MENTIAMUR. Ruth. i. 17. ita faciat mihi Jehova, et ita pergat. 1 Reg. ii. 23, 24. idem. 2 Cor. i. 23. testem Deum invoco in animam meam. Philipp. i. 8.

¶3Idque Dei cum præcepto tum exemplo licitum est. Deut. vi. 13. Jehovam Deum tuum timeto, et ipsum colito, et per nomen ejus jurato. et x. 20. idem. Isa. lxv. 16. juraturus in terra juret per Deum firmi. Jer. xii. 16. si omnino didicerint vias populi mei, jurando per nomen meum—. Gen. xxii. 16. per meipsum juro. Exod. vi. 7. quam sublata manu juravi me daturum—. Deut. xxxii. 40. attollo ad cœlos manum meam, et dico, vivo ego in sæculum. Psal. ix. 5, 11. quibus juravi in ira mea. et cx. 4. juravit Jehova, et non pœnitebit eum. Heb. vi. 13. quum non posset per quemquam majorem jurare, juravit per seipsum.

¶4Exemplo etiam angelorum et sanctorum. Dan. xii. 7. efferens dextram suam et sinistram suam versus cœlos, juravit per viventem in æternum. cum Apoc. x. 5, 6. angelus juravit per eum qui vivit in sæcula sæculorum. Gen. xiv. 22, 23. juravi elata manu mea ad Jehovam, si vel filum—. et xxxi. 53. juravit Jacob per pavorem patris sui, id est, Deum.

¶5In re tamen gravi. Exod. xx. 7. ne assumito nomen Jehovæ Dei tui in vanum. Heb. vi. 16. homines quidem per eum jurant qui sit major, atque iisdem omnis controversiæ finis est jusjurandum ad confirmationem adhibitum.

¶6p. 430 Servandum est jusjurandum quo aliquid promittimus, etiam nobis damnosum, modo non illicitum. Jos. ix. 19. nos juramento promisimus eis per Jehovam Deum Israelis; ideo nunc non possumus tangere eos. Judic. xxi. 7. quid facturi sumus istis—? nos enim juramento obstrinximus per Jehovam, ut non daremus illis—. Psal. xv. 4. juratus in damnum suum, non tamen mutat.

¶7At oritur hic quæstio, an jusjurandum sive de silentio sive de pretio redemptionis latroni datum servandum sit. Respondent nonnulli, promissione de pretio teneri hominem, de silentio non item; ut qui prius sit et arctius magistratui obstrictus, ut latronem, siquem cognovisset, deferret, quam latroni potuit obstringi ut reticeret; proinde re ad magistratum delata, juramentum illud ab invito expressum auctoritate publica jurisjurandi prioris dissolvi, et firmiori vinculo infirmius cedere. Verum hoc si licitum est, cur non alterum quoque juramentum de sese redimendo pari ratione solvitur? cum etiam arctissimo boni viri officio devinctus unusquisque sit, ne sua pecunia latrones alat; id enim cum sit indignum, nemo re indigna, uti eam vel juratus præstare debeat, tenetur: quod et ipsa vox jurisjurandi, a jure ducta, significare videtur. Unde si latronem ita consideremus, ut cum quo nulla neque religionis, neque juris civilis, neque privati officii ratio, in ipso saltem latrocinio, intercedere queat, cum latrone pactionem ullam inire legitime non possumus. Quicquid igitur hujusmodi per vim juravimus, semel tantum peccavimus; si male juratum religione commoti præstemus, non tam fidem liberamus, quæ danda non erat, aut honorem Deo habemus, quam peccatum duplicamus, et vinculo iniquitatis arctius nos obstringimus: itaque si non præstemus, non id utique peccatum censeri debet, quod fallentem aut opprimentem fallimus, et rei non præstandæ renuntiamus. Quocirca siquis erit ad jusjurandum hujusmodi a latrone adactus, perspiciendum videtur potius quo pacto vitæ possit consuli, quam quo pacto fides aut religio ab latrone extorta debeat servari.

¶8Opponitur juramento superstitiosa juramenti improbatio. Illo enim Christi præcepto Matt. v. 33, &c. ne jurate omnino, neque per cœlum—, p. 431 per Deum jurare non prohibemur,^la5 neque eodem illo Jacob. v. 12. (nam juraturam per Deum verum etiam sub evangelio omnem linguam, Isa. xlv. 22, 23. et lxv. 16. prædicitur) sed per cœlum, per terram, per Hierosolymam, per caput cujusquam omnino non jurare: deinde non in re gravi, sed in communi et quotidiano sermone, ubi nihil fere tanti incidit, quamobrem testis Deus appellandus sit: postremo voluit Christus in sermone et consuetudine suorum tantum veritatis ac fidei, tantum inde auctoritatis inesse, ut eorum inter se potissimum simplex asseveratio jurisjurandi pondus merito haberet.

¶9Opponitur secundo perjurium; cum quis fallendi proximi studio aut falsum prudens sciensque jurat, aut sine proposito servandi rem licitam jurejurando promittit, aut promissam non præstat. Lev. xix. 12. ne jurate per nomen meum ad fallaciam aliquam; sic profanaveris nomen Dei tui. In hoc crimen Petrus quoque est lapsus, Matt. xxvi. 72, 74.

¶10Proximi mentionem fecimus superioris quæstionis causa. Latroni enim aut sicario, ad quos neque pacis neque ulla belli jura in ipso facinore pertinent, omnino quidem jurasse peccatum fuerit; juratum præstando non prius peccatum tollitur, sed alterum potius adjungitur; vel saltem non præstando nihil sceleris committitur. Pro forma tamen jurisjurandi magis vel minus solenni, variisque causis intercedentibus, fortasse aliter statuendum erit. Exemplo sint tres reges, Hosea, Hezechia et Zedechia. 2 Reg. xvii. 4. invenit rex Assyriæ in Hosea conspirationem—; quare coercuit eum rex Assyriæ, et vincivit eum in carcerem. 2 Reg. xviii. 7. aderat Jehova Hezechiæ: quocunque prodibat, secundabatur: rebellavitque in regem Assyriæ, ut non serviret ei. 2 Chron. xxxvi. 13. contra etiam in regem Nebuchadnezzarem rebellavit Zedechia, qui adjuraverat ipsum per Deum—. Hoseæ criminosum videtur fuisse, non tam rebellasse, quam Ægyptio regi Soö confisum: Hezechiæ virtuti fuisse ac laudi, quod fretus Deo diffisus hosti est: Zedechiæ rursus crimini, prip. 432mum, quod cum ab hoste defecisset, ad Deum se non convertit; deinde quod contra speciale Dei mandatum, versu eodem xiii. et Jer. xxvii. 6, &c. itaque ego trado omnes regiones istas in manum Nebuchadnezzaris—. Quamquam latronis atque hostis ratio dissimilis est: cum hoc jus belli saltem servandum; cum illo neque belli neque pacis jus ullum est quod servetur.

¶11Opponitur, 3tio. frequens dejeratio. Lev. v. 4, 5, 6. quum quispiam juraverit, effutiendo labiis suis, se male aut bene facturum, secundum omnia quæ effutire solet homo juramento, et abditum fuerit ab eo, deinde cognoverit se reum esse unius ex istis, tum erit, quia reus est unius ex istis, ut id confiteatur in quo peccavit; et adducet reatum suum Jehovæ, propter peccatum suum quo peccavit. Et juramentum temerarium. 1 Sam. xiv. 40. etiam illud fuerit in Jonathano filio meo—. et v. 45. ita faciat mihi Deus, et ita pergat; nam omnino moriturus es, Jonathan.

¶124to. Juramentum injustum; quod vel de re non licita, vel personæ non licitæ datur: de re non licita fuit illud Davidis, 1 Sam. xxv. 22. de exscindenda Nabalis domo; ubi et exemplo docuit, rescindi melius istiusmodi juramenta quam servari, v. 33, 34. Qua in re peccavit Herodes, cum juramenti causa Joannem obtruncavit. Personæ non licitæ est illud Davidis Semei datum, 2 Sam. xix. 24. juravit ei rex. Itaque tametsi ipse quod juraverat servavit, a filio tamen id servari noluit: 1 Reg. ii. 8, 9. maledixerat mihi maledictione acerrima—: juravi ei—: nunc autem eum sontem ne absolvito, cum vir sapiens sis, sed cognosce quid sis facturus ei—. Filius itaque captata occasione fecit, non ut jusjurandum non servando violaret, sed ut Semeum ipsum jurisjurandi violati reum morte bis merita puniret: 1 Reg. ii. 36, 37. cum v. 42, &c.

¶135to. Juramentum idololatricum; cum per aliud præter Deum quis jurat: quod prohibetur Matt. v. 33, &c. et Jacob. v. 12.

¶14Juramento proxima est gravis asseveratio; cujusmodi est illa Gen. xlii. 15, 16. ut vivit Pharao. et 1 Sam. i. 26. ut vivit anima tua, mi Domine; id est, quam vere tu vivis, teque ego vivere cupio: et illa Christi, amen <!-- p.433 -->amen dico vobis. et illa Pauli 1 Cor. xv. 31. per gloriationem vestram. tametsi νὴ jurandi particula est.

¶15Huc pertinet adjuratio, ut vulgo loquuntur, id est, jurisjurandi, aut asseverationis gravissimæ adactio, quæ fit sub Dei nomine imperando vel obsecrando quemquam, ut de eo quod quæritur, quantum in se est, veritatem dicat. Sic Jehosua cap. vii. 19. Hacanem adjurat: fili mi, tribue nunc gloriam Jehovæ Deo Israelis, et ede ei confessionem. Gen. xxiv. 3. ut jurejurando obstringam te per Jehovam Deum cœli—. Num. v. 21. adjurans sacerdos mulierem illam adjuratione dirarum—. Ezræ x. 5. adjuravit principes sacerdotum—. Nehem. xiii. 25. jurejurando obstrinxi eos per Deum, dicens, dira imprecamini vobis, si—. 1 Thess. v. 27. adjuro vos per Dominum, ut recitetur—. Etiam fidelissimos et charissimos adjurare non est importunum. Gen. xlvii. 29. pone nunc manum tuam sub femore meo—.

¶16Adjurationi parendum est in iis rebus quæ a religione aut æquitate non abhorrent: exemplo Christi, Matt. xxvi. 63, 64. qui ad pontificis adjurationem, quamvis impii, diutius non conticuit, sed se esse Christum palam est professus.

¶17Huic opponitur adjuratio magica, et exorcismus dæmonum superstitiosus aut mercenarius. Act. xix. 13, &c. aggressi sunt quidam ex circumeuntibus Judæis exorcistis—.

¶18Hæc de jurejurando. SORS est qua AD DIVINUM NUMEN PROVOCAMUS IN REBUS DUBIIS ET CONTROVERSIS AUT EXPLICANDIS AUT CONSTITUENDIS. Lev. xvi. 8. imponet Aaron his duobus hircis sortes—. Jos. vii. 14, &c. erit ut tribus illa quam prehenderit Jehova, appropinquet—. 1 Sam. x. 20, &c. fecit Samuel ut accederent—: et deprehensa est tribus Benjaminis—. Prov. xvi. 33. in gremium conjicitur sors; a Jehova autem est tota ratio ejus. et xviii. 18. contentiones submovet sors, et inter robustos dirimit. 1 Chron. xxvi. 13, 14. conjecerunt sortes æque parvi atque magni—. Nehem. x. 35. item sortes conjecimus sacerdotum, Levitarum, et <!-- p.434 --> populi—. Luc. i. 9. secundum ritum functionis sacerdotalis sortitus. Act. i. 24, 26. et orantes dixerunt, tu Domine, qui corda omnium nosti, ostende utrum elegeris ex his duobus: jecerunt igitur sortes eorum, et sors cecidit super Matthiam—.

¶19Contra sortis religionem quod objicitur, eam sæpius tentatam eandem non esse sed variam, adeoque pro fortuita habendam, infirmum est: Deus enim ipse olim importune tentatus, varie nonnunquam respondit; ut Bileamo, Num. xxii. 12, 20. ne ito cum illis:— surge, abi cum iis.

¶20Huic opponuntur sortitiones superstitiosæ, lusoriæ, et fraudulentæ.

¶21Invocationi numinis sive adorationi opponitur IDOLOLATRIA et ANGELORUM vel SANCTORUM INVOCATIO.

¶22Illa est qua idolum cultus religiosi causa vel fabricatur, vel habetur, vel colitur; sive id veri Dei confictum simulachrum sit sive falsi. Exod. xx. 4, 5. ne facito tibi sculptile, aut ullam imaginem eorum quæ sunt in cœlis supra, aut quæ in terra infra, aut quæ in aquis infra terram: ne incurvans te honorem exhibeto eis, neque colito ea. Lev. xxvi. 1. idem. Deut. xvi. 21, 22. ne conserito tibi lucum secundum altare Jehovæ—, neque erigito tibi statuam: quæ odit Jehova Deus tuus. et xxvii. 15. maledictus est vir ille qui fecerit sculptile aut fusile. Isa. ii. 8. repleta est terra illius idolis—. et xvii. 8. non respiciat ad ista altaria, ad opus manuum ipsius—. Act. xvii. 16. irritabatur spiritu suo; videbat enim civitatem plenam simulachris. 1 Cor. viii. 4. scimus idolum nihil esse in mundo. et x. 6, 7, 14. ne idololatræ fiatis. 2 Cor. v. 16. quod si novimus Christum secundum carnem, nunc tamen non amplius novimus. Gal. v. 19, 20. opera carnis, quæ sunt adulterium—, idolatria, veneficium—; eos videlicet qui talia agunt, regni Dei non fore hæredes. 1 Joan. v. 21. Apoc. ix. 20. ut ne adorarent dæmonia et simulachra aurea—. Describitur Isa. lvii. 9, &c. qui incaluerunt in lucis—. Jer. vii. 31. ædificarunt excelsa Tophethi—. et xi. 13. pro numero civitatum tuarum sunt dii tui, et xxxii. 29. comburantque domos <!-- p.435 -->ipsas, super quarum tectis adoleverunt Bahali—. Ezech. viii. 5, &c. ecce idolum illud zelotypiæ—. Hos. iv. 13. in verticibus montium sacrificant.

¶23Sive veri Dei. Exod. xxxii. 5. quod videns Aaron—, proclamavit, dicendo, festum Jehovæ cras esto. cum Psal. cvi. 19, 20. fecerunt vitulum Chorebi, et mutarunt honorem suum in formam bovis. Deut. iv. 15, 16. quamobrem cavebitis vobis ipsis valde; nam non animadvertistis ullam imaginem quo die allocutus est vos Jehova in Chorebo e medio ignis illius: ut non corrumpatis vos, et faciatis vobis sculptile, similitudinem ullius simulachri, formam maris aut fœminæ. Vidit quidem Moses cum senioribus Deum Israelis, et sub pedibus ejus velut opus pavimentatum sapphiro, et velut corpus ipsum cœli nitore, Exod. xxiv. 10. dicunturque vidisse Deum ipsum, v. 11. viderunt et omnes Israelitæ speciem gloriæ Jehovæ tanquam ignem consumentem in summitate montis Sinæ, v. 17. viventis autem speciem nullius viderunt, ut ex Deuteronomii loco proximo liquet. Sic Ezech. i. 27, 28. vidi inde a specie lumborum ejus sursum versus, a specie vero lumborum ejus deorsum versus—: hic faciei nulla mentio. Judic. xvii. 4. fecit ex eo sculptile ac fusile, quod fuit in domo Micajehu. cum v. 13. dicebat Mica, nunc novi Jehovam benefacturum esse mihi, eo quod est mihi hic Levita in sacerdotem. 2 Reg. xvii. 28. veniens unus ex illis sacerdotibus, quos deportaverant e Samaria, consedit Bethele, et docebat eos quomodo reverituri essent Jehovam. Isa. xl. 18. cui assimilabitis Deum fortem, et quam similitudinem comparabitis ei? et xliv. 5, &c. qui format Deum fortem, et sculptile fundit, ad nullam utilitatem fundit. et xlvi. 5, 6. cui assimilaretis me—? mercede conducunt conflatorem, qui faciat ex eo Deum fortem, cui procumbentes etiam incurvent sese. Jer. ii. 11, &c. an mutaverit gens deos, quamvis illi non sint dii? at populus meus mutavit gloriam suam in idolum inutile—. Act. xvii. 29. progenies Dei quum sumus, non debemus existimare auro et argento aut lapidi, sculpturæ artificii et excogitationis hominum, numen esse simile. Rom. i. 23, 24. mutarunt gloriam incorruptibilis Dei in efformatam imaginem corruptibilis hominis. Hinc cultus veri Dei sub idolo non levius cultoribus imputatur, quam si dæmonia colerent. 2 Chron. xi. 15. statueretque sibi sacerdotes pro excelsis, pro dæmonibus, et pro vitulis quos fecerat: et p. 436 tamen Jerobohamus non nisi Jehovæ sacerdotes putabat se statuisse; estque sacerdos iis qui non sunt dei.

¶24Sive falsi. Num. xxxiii. 52. perdetis omnes effigies eorum, et omnes imagines fusas eorum perdetis, omniaque excelsa eorum destruetis—. Deut. vii. 5, 25. et xii. 2, 3. idem. Ex his præceptis pii magistratus idololatriam oppugnarunt: Moses; Asa, 2 Chron. xiv. 3. et xv. 8, &c. Jehosaphat; Ezechias; Josias, 2 Reg. xxiii. 2 Chron. xxxiv. 4, &c. totus populus, 2 Chron. xxiii. 17. et xxxi. 1.

¶25Cherubini idola non sunt dicendi; nec deorum, sed ministrantium Deo speciem super arcam præbuerunt: itaque nec eos quisquam coluit, et peculiari præcepto Dei fabricati sunt.

¶26Serpens æneus Christi typus fuit; et tamen posteaquam adorari cœptus est, comminutus est, 2 Reg. xviii. 4. contudit etiam serpentem æneum quem fecerat Mosès.

¶27Male igitur idola vocantur a pontificiis libri laicorum: cujusmodi enim libri aut pædagogi sint patet ex Psal. cxv. 5, &c. os est iis, sed non loquuntur—: similes illis sunt qui faciunt illa, quisquis confidit in illis. Isa. xliv. 12, 13. non norunt, neque animadvertunt, illud obducere oculos ipsorum—. Jer. x. 8, 14, 15. magis obbrutescit omnis homo quam ut animadvertat:— pudefacit omnis conflator sculptili; nam falsum est fusile ejus, nec spiritus est in ullo eorum; vanitas sunt, opus aberrationis maximæ; quo tempore visitabuntur illi, peribunt ista. Abac. ii. 18, 19. quid profuerat sculptile, quod sculpserit illud formator illius, fusile et doctor falsi, quod confidat formator figmenti sui ipsi, faciendo idola muta? væ illi qui dicit ligno, expergiscere, evigila lapidi silenti: ipse docet, ecce ipsum: continetur quidem auro aut argento, sed omnino spiritus nullus est in medio ejus.

¶28Nec minus omnis ratio cum idolis idolorumque cultoribus damnatur. Act. xv. 20. ut abstineant a pollutionibus idolorum et scortatione. et p. 437 v. 29. ab iis quæ sunt immolata simulachris—, et scortatione. cum Apoc. ii. 14. qui docebat Balacum objicere offendiculum coram filiis Israelis, ut ederent ex iis quæ simulachris erant immolata, et ut scortentur. et v. 20. ut scortentur, et edant ex iis quæ simulachris immolantur. Ex quibus locis inter se collatis idololatriæ quædam species esse prohibita illic scortatio videtur. 1 Cor. viii. 10. si quis viderit te illa cognitione præditum in idoleio accumbere, nonne conscientia ipsius—? et x. 14. fugite ab idololatria. et v. 20, &c. dæmoniis immolant, et non Deo; nolim—. et 2 Cor. vi. 16. quæ consensio templo Dei cum simulachris? 1 Thess. i. 9. relictis idolis, ut serviretis Deo vivo et vero. 1 Pet. iv. 3. incedendo in lasciviis—, et nefariis simulachrorum cultibus. 1 Joan. v. 21. filioli, cavete ab idolis.

¶29Quod hic quæri solet, utrum liceat religionem veram profitenti idolorum cultui interesse, quoad civile aliquod officium eo in loco obeundum necessario sit, id licere ut credamus facit exemplum Syri Naamanis, 2 Reg. v. 17, 18, 19. cui hoc indultum est; neque hoc solum, sed ut peculiare etiam altare ex Israelitico cespite, incircumcisus etiam, utpote gentilis, sibi construeret. Tutius tamen est, et cum Dei timore conjunctius, ejusmodi officia quantumvis civilia detrectare potius, quantum fieri potest, aut prorsus deponere.

¶30Angelorum et sanctorum invocatio prohibetur. Act. x. 26. surge; et ego ipse homo sum. et xiv. 15. viri, cur ista facitis? nos quoque sumus homines—. Col. ii. 18. nemo— in submissione animi, et religioso cultu angelorum. Apoc. xix. 10. procidi ut adorarem—: vide ne feceris, conservus tuus sum—. et xxii. 8, 9. idem. Ratio redditur, quia Deus nobis propior et benignior quam ulli sanctorum aut angelorum sunt, aut esse possunt. Psal. lxxiii. 25. quis esset mihi in cœlis præter te? et præter te nullo delector in terra. Isa. lxiii. 16. quia tu pater noster es: quia Abraham non novit nos, et Israel non agnoscit nos: tu Jehova pater noster, vindex noster. Quæcunque deinde ridicula aut absurda idolorum cultoribus a prophetis passim attribuuntur, eadem omnia sanctorum angelorumve imagines colentibus pari ratione attribui possunt: Isa. xlvi. 6, 7, &c. p. 438 aurum profundunt, &c. aurifabrum conducunt—, humeris portant, &c. et alibi.

¶31Subterfugia papistarum, dum angelos et sanctos adorari posse contendunt, frivola sunt. Primum illud Gen. xlviii. 15, 16. angelus ille qui vindicat me ab omni malo, benedicat pueris istis. Hic dum Josephi filiis benedicebat Jacob, quis dicat invocasse, et non optasse potius uti Deus, et Dei nomine angelus ille vindex, pueris benedicat? nam quod respondent alii, increatum fuisse illum angelum, id verumne sit, aut Jacobo in mentem unquam venerit, longe graviorem controversiam habet. Et illud, Job. v. 1. ad quem e sanctis te convertes, de sanctis in hac vita intelligi quid vetat? quemadmodum Jacob. v. 14. advocato presbyteros ecclesiæ, et precentur pro eo: non enim hic defuncti invocantur, sed vivi et præsentes ut pro nobis orent rogantur.

¶32Opponitur etiam invocationi divinæ Dei tentatio. Exod. xvii. 7. tentaverunt Jehovam, dicendo, estne Jehova inter nos, an non? Psal. lxxviii. 18, 19. tentantes Deum fortem cum animo suo, ac obloquentes contra Deum, dixerunt, an possit Deus instruere mensam in hoc deserto? et v. 41. tentarunt Deum, et sanctum Israelis circumscripserunt. et xciv. 7. dicentes, non respicit Jah, neque animadvertit Deus Jacobi. et xcv. 7, 8, 9. ut in die tentationis, in deserto, ubi tentaverunt me majores vestri; probaverunt me; etiam experti sunt opus meum. Matt. iv. 7. non tentabis Dominum Deum tuum. 1 Cor. x. 22. an provocamus ad æmulationem Dominum? num valentiores eo sumus?

¶33Opponitur etiam omnis dæmonum invocatio, quæque artes eo spectant. Exod. xxii. 18. præstigiatricem ne sinito vivere. Lev. xix. 26. ne utimini conjectationibus neque præstigiis. et xx. 27. viri aut mulieres, si erit ex iis pytho aut hariolus, omnino morte afficiuntor; lapidibus obruuntor; cædis eorum causa est in iis. et v. 6. anima quæ converterit se ad pythones et ad hariolos, ut scortando sectetur eos, utique opponens iratam faciem meam animæ illi, exscindam illam e medio populi ejus. et cap. xix. 31. ne vos convertite ad pythones et ad hariolos, ne consulitote pollu<!-- p.439 -->endo vos iis. Num. xxiii. 27. nam non est incantatio contra Jacobum, neque divinatio contra Israelem. Deut. xviii. 10, 11, 12. ne invenitor in te qui traducat filium suum aut filiam suam per ignem; utens divinationibus; planetarius, aut conjector, aut præstigiator; item utens incantatione, aut requirens pythonem, aut hariolos, aut necromantes: nam abominationi est Jehovæ quisquis facit ista—. 2 Reg. xxi. 6. traduxit filium suum per ignem, præstigiisque et conjectionibus usus est, et instituit pythonem et hariolos. Isa. viii. 19. quum edicunt vobis, consulite pythones aut hariolos qui pipiunt et qui mussitant, nonne populus Deum suum consulturus esset? pro viventibus mortuos consulat? et xliv. 20. is sum qui irrita facturus est signa mendacium, et ex divinis stultos effecturus. et xlvii. 13, 14. stent jam astrologi qui contemplantur stellas, qui notas faciunt in menses prædictiones suas, et servent te ab iis qui superventura sunt tibi: ecce sunt tanquam stipula—. Jer. x. 2. a signis cœlorum ne consternemini, quia consternantur gentes ab illis. Micæ v. 12. excidero præstigias e manu tua, adeo ut planetarii non sint tibi.

¶34Esse tamen aliquam astrologiam non inutilem aut inconcessam, et magi illi ex oriente Hierosolymas profecti, et illa ipsa Christi stella natalis testatur, Matt. ii. 1, 2.

¶1p. 579 Another species of Invocation consists in OATHS, and in THE CASTING OF THE LOT.

¶2AN OATH is that whereby WE CALL GOD TO WITNESS THE TRUTH OF WHAT WE SAY, WITH A CURSE UPON OURSELVES, EITHER IMPLIED OR EXPRESSED, SHOULD IT PROVE FALSE. Ruth i. 17. Jehovah do so to me and more also. See also 1 Kings ii. 23, 24. 2 Cor. i. 23. I call God for a record upon my soul. See also Philipp. i. 8.

¶3The lawfulness of oaths is evident from the express commandment, as well as example of God. Deut. vi. 13. thou shalt fear Jehovah thy God, and serve him, and shalt swear by his name. See also x. 20. Isai. lxv. 16. he that sweareth in the earth shall swear by the God of truth. Jer. xii. 16. if they will diligently learn the ways of my people, to swear by my name. Gen. xxii. 16. by myself have I sworn, saith Jehovah. Exod. vi. 8. concerning the which I did swear to give it. Deut. xxxii. 40. I lift up my hand to heaven and say, I live for ever. Psal. xcv. 11. unto whom I sware in my wrath—. cx. 4. Jehovah hath sworn, and will not repent. Heb. vi. 13. because he could swear by no greater, he sware by himself.

¶4Agreeable to this is the practice of angels and holy men. Dan. xii. 7. he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever. Rev. x. 5, 6. the angel sware by him <!-- p.580 --> that liveth for ever and ever. Gen. xiv. 22, 23. I have lift up mine hand unto Jehovah……that I will not take from a thread, &c. xxxi. 53. Jacob sware by the fear of his father Isaac; that is, by God.

¶5It is only in important matters, however, that recourse should be had to the solemnity of an oath. Exod. xx. 7. thou shalt not take the name of Jehovah thy God in vain. Heb. vi. 16. men verily swear by the greater, and an oath for confirmation is to them the end of all strife.

¶6An oath involving a promise is to be observed, even contrary to our interest, provided the promise itself be not unlawful. Josh. ix. 19. we have sworn unto them by Jehovah God of Israel; now therefore we may not touch them. Judges xxi. 7. how shall we do for wives for them that remain, seeing we have sworn by Jehovah that we will not give them of our daughters to wives? Psal. xv. 4. he that sweareth to his own hurt, and changeth not.

¶7In connexion with this subject, it has been made matter of discussion whether an oath sworn to a robber for the observance of secrecy, or for the payment of a stipulated ransom, is binding. Some answer, that the oath only which relates to ransom is to be observed, not that which relates to secrecy; inasmuch as every man is bound by a prior obligation to the civil magistrate to denounce any known robber, and that this obligation is of more force than the subsequent one of secrecy can possibly be. They conclude, therefore, that it is the duty of such person to give information to the magistrate, and to consider his compulsory oath as annulled by his prior engagement, the weaker obligation yielding to the stronger.⁹ If however this be just, why does it not p. 581 apply equally to the oath respecting ransom? seeing that it is the positive duty of every good man not to support robbers with his substance, and that no one can be compelled to do a dishonourable action, even though bound by oath to its performance. This seems to be implied in the word jusjurandum itself, which is derived from jus. Considering the robber, therefore, as one with whom (at least while in the act of robbery) we can be under no engagement either of religious obligation, or civil right, or private duty, it is clear that no agreement can be lawfully entered into with one thus circumstanced. If then under the influence of compulsion we have sworn to perform any such act as that above described, we have only committed a single offence; but if from religious scruples we observe an oath extorted under such circumstances, the sin is doubled, and instead of giving honour to God, and acquitting ourselves of an obligation which we ought never to have incurred, we are only entangling ourselves more deeply in the bonds of iniquity. Hence, if we fail to perform such agreement, it ought not to be imputed to us as a crime that we deceive one who is himself guilty of deceit or violence towards us, and refuse to ratify an unlawful compact.¹ If, therefore, a man has allowed himself to be involved in such an engagement, the point for consideration is, not whether a bond of faith extorted by a robber ought in conscience to be observed, but how he may best effect his escape.

¶8To the fulfilment of oaths is opposed, first, a superstitious denial p. 582 of their legality. For the precept of Christ, Matt. v. 33, &c. swear not at all, neither by heaven, &c. does not prohibit us from swearing by the name of God, any more than the passage James v. 12. (inasmuch as it was foretold that even under the gospel every tongue should swear by the God of truth, Isai. xlv. 22, 23. and lxv. 16.) We are only commanded not to swear by heaven or by earth, or by Jerusalem, or by the head of any individual. Besides, the prohibition does not apply to serious subjects, but to our daily conversation, in which nothing can occur of such importance as to be worthy the attestation of God. Lastly, Christ's desire was that the conversation and manners of his disciples should bear such a stamp of truth and good faith, that their simple asseveration should be considered as equivalent to the oath of others.

¶9Secondly, perjury; which consists in swearing to what we know to be false with the view of deceiving our neighbour, or in making a lawful promise under the sanction of an oath, without intending to perform it, or at least without actually performing it. Lev. xix. 12. ye shall not swear by my name falsely, neither shalt thou profane the name of thy God. Peter was betrayed into this offence, Matt. xxvi. 72, 74.

¶10I have said our neighbour, with reference to the question discussed above. For as it would be a crime to make a sworn promise to a robber or assassin, who in committing the act has forfeited his title to the rights of social life, so to observe the oath would not be to repair the original offence, but to incur a second; at any rate, there can be nothing wrong in refusing to ratify the promise. Cases however may occur in which a contrary decision shall be necessary, owing to the degree of solemnity in the form of the oath, or to other accompanying circumstances. An instance of this occurs in the three kings, Hoshea, Hezekiah, and Zedekiah. 2 Kings xvii. 4. the king of Assyria found conspiracy in Hoshea……therefore the king of Assyria shut him up, and bound him in prison. xviii. 7. Jehovah was with Hezekiah, and he prospered whithersoever he went forth, and he rebelled against <!-- p.583 --> the king of Assyria, and served him not. 2 Chron. xxxvi. 13. Zedekiah also rebelled against king Nebuchadnezzar, who had made him swear by God. The fault of Hoshea seems to have been not so much his rebellion, as his reliance on So king of Egypt. In Hezekiah it was considered meritorious and praiseworthy that he trusted in the Lord, rather than in his enemy. To Zedekiah, on the contrary, it was objected, first, that his defection from the enemy was not accompanied by a return to the protection of God, and secondly, that he acted in opposition to God's special command, 2 Chron. xxxvi. 13, and Jer. xxvii. 6. now have I given all these lands into the hand of Nebuchadnezzar. There is, however, this difference between a robber and a national enemy, that with the one the laws of war are to be observed, whereas the other is excluded from all rights, whether of war or of social life.

¶11Thirdly, common swearing. Lev. v. 4, 5. if a soul swear, pronouncing with his lips to do evil or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him, when he knoweth of it then he shall be guilty in one of these: and it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing. To this may be added rash swearing. 1 Sam. xiv. 39. though it be in Jonathan my son, he shall surely die. v. 44. God do so and more also, for thou shalt surely die, Jonathan.

¶12Fourthly, unlawful oaths; that is to say, oaths of which the purport is unlawful, or which are exacted from us by one to whom they cannot be lawfully taken. Of the former kind was the oath of David respecting the destruction of the house of Nabal, 1 Sam. xxv. 22. from which example we may also learn that the breach of such oaths is better than the performance, v. 33, 34. a rule disregarded by Herod, when he beheaded John for his oath's sake. Of the latter David's oath to Shimei is an instance, 2 Sam. xix. 23. the king sware unto him. Hence, although David himself did not violate his oath, he forbad his son to observe it, 1 Kings ii. 8, 9. he cursed me with a grievous curse…<!-- p.584 -->and I sware to him…..now therefore hold him not guiltless, for thou art a wise man, and knowest what thou oughtest to do unto him. Solomon therefore committed no breach of faith in punishing Shimei with death, of which the latter was doubly deserving, as being himself guilty of perjury: 1 Kings ii. 36, 37. compared with v. 42, &c.

¶13Fifthly, an idolatrous oath; which consists in swearing, not by God, but by some other object, contrary to the prohibition Matt. v. 33. and James v. 12.

¶14Next in solemnity to an oath is a grave asseveration, as Gen. xlii. 15, 16. by the life of Pharaoh; or 1 Sam. i. 26. as thy soul liveth, my lord; that is, as surely as thou livest, or as I wish that thou mayest live. Such also is the expression of Christ, verily, verily, I say unto you; and that of Paul, 1 Cor. xv. 31. νὴ τὴν ἡμετέραν καύχησιν, I protest by your rejoicing; although, strictly speaking, the particle νὴ has the force of an oath.

¶15To the same head belongs what is commonly called adjuration; that is to say, the charging any one in the name of God, by oath or solemn asseveration, to speak the truth to the best of his knowledge respecting the subject of inquiry. Thus Joshua adjured Achan, vii. 19. my son, give, I pray thee, glory to Jehovah God of Israel, and make confession unto him. Gen. xxiv. 3. I will make thee swear by Jehovah, God of heaven. Numb. v. 21. then the priest shall charge the woman with an oath of cursing. Ezra x. 5. then Ezra made the chief priests to swear, &c. Neh. xiii. 25. I made them swear by God, saying, Ye shall not give your daughters unto their sons, &c.—. 1 Thess. v. 27. I charge you by the Lord that this epistle be read—. There is no impropriety in adjuring even our dearest and most faithful friends. Gen. xlvii. 29. put, I pray thee, thy hand under my thigh.

¶16Adjurations are to be complied with, in matters not contrary to religion or equity. Thus Christ, Matt. xxvi. 63, 64. on the adjuration p. 585 even of the impious high-priest Caiaphas, no longer kept silence, but confessed openly that he was the Christ.

¶17Opposed to this are magical adjurations, and the superstitious or mercenary practice of exorcism. Acts xix. 13, &c. certain of the vagabond Jews, exorcists, took upon them, &c.

¶18Thus far of oaths. IN THE CASTING OF THE LOT we APPEAL TO THE DEITY FOR THE EXPLANATION OF DOUBTS, AND THE DECISION OF CONTROVERTED QUESTIONS. Lev. xvi. 8. Aaron shall cast lots upon the two goats. Josh. vii. 14. it shall be, that the tribe which Jehovah taketh, shall come according to the families thereof. 1 Sam. x. 20. when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. Prov. xvi. 33. the lot is cast into the lap, but the whole disposing thereof is of Jehovah. xviii. 18. the lot causeth contentions to cease, and parteth between the mighty. 1 Chron. xxvi. 13, 14. they cast lots, as well the small as the great. Neh. x. 34. we cast the lots among the priests, the Levites, and the people. Luke i. 9. according to the custom of the priest's office, his lot was to burn incense. Acts i. 24, 26. they prayed, and said, Thou Lord, which knowest the hearts of all men, show whether of these two thou hast chosen.....and the lot fell upon Matthias.

¶19Against the use of the lot it has been urged, that on successive repetitions the result is not invariably the same, and that therefore it must be considered as a matter of chance. This objection is of no force, inasmuch as the Deity, even in his direct verbal communications with the prophets of old, did not uniformly return the same answer, when tempted by importunate inquiries; as in the instance of Balaam, Num. xxii. 12, 20. thou shalt not go with them……rise up and go with them.

¶20To this is opposed the casting of lots in jest, or with a superstitious or fraudulent purpose.

¶21p. 586 To the invocation or adoration of the Deity are opposed IDOLATRY, and INVOCATION OF ANGELS OR SAINTS.

¶22IDOLATRY consists in THE MAKING, WORSHIPPING, OR TRUSTING IN IDOLS, WHETHER CONSIDERED AS REPRESENTATIONS OF THE TRUE GOD, OR OF A FALSE ONE. Exod. xx. 4, 5. thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them. See also Lev. xxvi. 1. Deut. xvi. 21, 22. thou shalt not plant thee a grove of any trees near unto the altar of Jehovah……neither shalt thou set thee up any image, which Jehovah thy God hateth. xxvii. 15. cursed be the man that maketh any graven or molten image. Isai. ii. 8. their land also is full of idols. xvii. 8. he shall not look to the altars, the work of his hands—. Acts xvii. 16. his spirit was stirred in him, when he saw the city wholly given to idolatry. 1 Cor. viii. 4. we know that an idol is nothing in the world. x. 6, 7, 14. neither be ye idolaters, &c. 2 Cor. v. 16. though we have known Christ after the flesh, yet now henceforth know we him no more. Gal. v. 19, 20. the works of the flesh.....are these, adultery .... idolatry, witchcraft .... they which do such things shall not inherit the kingdom of God. See also 1 John v. 21. Rev. ix. 20. that they should not worship devils and idols of gold. Idolatry is described, Isai. lvii. 5. enflaming yourselves with idols under every green tree. Jer. vii. 31. they have built the high places of Tophet. xi. 13. according to the number of thy cities were thy gods—. xxxii. 29. they shall burn it with the houses upon whose roofs they have offered incense unto Baal. Ezek. viii. 5, &c. behold northward at the gate of the altar this image of jealousy—. Hos. iv. 13. they sacrifice upon the tops of the mountains.

¶23WHETHER OF THE TRUE GOD—. Exod. xxxii. 5. when Aaron saw it, he built an altar before it, and Aaron made proclamation, and said, To-morrow is a feast to Jehovah; compared with Psal. cvi. 19, 20. they made a calf in Horeb,....thus they changed their glory into the similitude of an ox. Deut. iv. 15, 16. take ye therefore good heed unto yourselves, p. 587 for ye saw no manner of similitude on the day that Jehovah spake unto you in Horeb, out of the midst of the fire; lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female. It is indeed said, Exod. xxiv. 10. that Moses and the elders saw the God of Israel, and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness; and v. 11. they saw God; and v. 17. the sight of the glory of Jehovah was like devouring fire on the top of the mount in the eyes of the children of Israel; but it is clear, from the passage of Deuteronomy quoted above, that they saw the likeness of no living thing whatever. So Ezek. i. 27, 28. I saw...from the appearance of his loins even upward, and from the appearance of his loins even downward; where no mention is made of his face. Judges xvii. 4. the founder made thereof a graven image and a molten image, and they were in the house of Micah; compared with v. 13. then said Micah, Now know I that Jehovah will do me good, seeing I have a Levite to my priest. 2 Kings xvii. 28. then one of the priests whom they had carried away from Samaria, came and dwelt in Bethel, and taught them how they should fear Jehovah. Isai. xl. 18. to whom then will ye liken God, or what likeness will ye compare unto him? xliv. 10. who hath formed a god, or molten a graven image that is profitable for nothing? xlvi. 5, 6. to whom will ye liken me, and make me equal?.....they hire a goldsmith, and he maketh it a god: they fall down, yea, they worship. Jer. ii. 11, &c. hath a nation changed their gods which are yet no gods? but my people have changed their glory for that which doth not profit. Acts xvii. 29. forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. Rom. i. 23, 24. they changed the glory of the incorruptible God into an image made like unto corruptible man. Hence to worship the true God under the form of an idol was considered as criminal as to worship devils. 2 Chron. xi. 15. he ordained him priests for the high places, and for the devils, and for the calves that he had made; although Jeroboam doubtless imagined that he was appointing priests to Jehovah, while he was in reality officiating in the rites of those which were not Gods.

¶24p. 588 OR OF A FALSE GOD. Num. xxxiii. 52. then shall ye destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places. See also Deut. vii. 5, 25. xii. 2, 3. In pursuance of these injunctions, pious rulers in all ages have opposed idolatry;² Moses, Asa, 2 Chron. xiv. 3. xv. 8, &c. Jehoshaphat, Hezekiah, Josiah, 2 Kings xxiii. 1—25. 2 Chron. xxxiv. 4, &c. the whole people, 2 Chron. xxiii. 17. and xxxi. 1.

¶25The cherubic images over the ark are not to be accounted idols; first, as being representations not of false gods, but of the ministering spirits of Jehovah, and consequently not objects of worship; secondly, as being made by the special command of God himself.

¶26Even the brazen serpent, the type of Christ, was commanded to be demolished, as soon as it became an object of religious worship, 2 Kings xviii. 4. he brake in pieces the brazen serpent that Moses had made.

¶27Hence the Papists err in calling idols the laymen's books;³ their real nature whether considered as books or teachers, appears from Psal. cxv. 5, &c. they have mouths, but they speak not....they that make them are like unto them, so is every one that trusteth in them. Isai. xliv. 18. p. 589 they have not known nor understood, for he hath shut their eyes—. Jer. x. 8, 14, 15. every man is brutish in his knowledge; every founder is confounded by the graven image; for his molten image is falsehood, and there is no breath in them; they are vanity and the work of errors; in the time of their visitation they shall perish. Habak. ii. 18, 19. what profiteth the graven image, that the graver thereof hath graven it; the molten image and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols? woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach; behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.

¶28We are commanded to abstain, not only from idolatrous worship itself, but from all things and persons connected with it. Acts xv. 20. that they abstain from pollutions of idols, and from fornication. v. 29. from meats offered to idols …… and from fornication. Rev. ii. 14. who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. v. 20. to commit fornication, and to eat things sacrificed unto idols. From a comparison of these passages, it would appear that the fornication here prohibited was a part of idolatrous worship. 1 Cor. viii. 10. if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him that is weak be emboldened to eat, &c. x. 14. flee from idolatry. v. 20, &c. they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils. 2 Cor. vi. 16. what agreement hath the temple of God with idols? 1 Thess. i. 9. ye turned to God from idols, to serve the living and true God. 1 Pet. iv. 3. we walked in lasciviousness....and abominable idolatries. 1 John v. 21. little children, keep yourselves from idols.

¶29A question here arises, whether it be lawful for a professor of the true religion to be present at idol-worship, in cases where his attendance is necessary for the discharge of some civil duty. The affirmative seems to be established by the example of Naaman the Syrian, 2 Kings v. 17—19. who was permitted, as an additional mark of the divine approp. 590bation, to construct for himself a private altar of Israelitish earth, although, as a Gentile, he was uncircumcised.⁴ It is however safer and more consistent with the fear of God, to avoid, as far as possible, duties of this kind, even of a civil nature, or to relinquish them altogether.

¶30The invocation of saints and angels is forbidden. Acts x. 26. stand up; I myself also am a man. xiv. 15. sirs, why do ye these things? we also are men of like passions with you—. Col. ii. 18. let no man beguile you of your reward in a voluntary humility and worshipping of angels. Rev. xix. 10. I fell at his feet to worship him; and he said unto me, See thou do it not, I am thy fellow-servant. See also xxii. 8, 9. The reason is, that God is kinder and more favourable to us than any saint or angel either is, or has power to be. Psal. lxxiii. 25. whom have I in heaven but thee? and there is none upon earth that I desire beside thee. Isai. lxiii. 16. doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not; thou, O Jehovah, art our father, our redeemer. Further, the charge of absurdity and folly which the prophets uniformly bring against the worshippers of idols, applies equally to those who worship images of saints or angels. Isai. xlvi. 6, 7, &c. they lavish gold out of the bag, &c. .....and hire a goldsmith...they bear him upon the shoulder, &c. See also other passages.

¶31The subterfuges by which the Papists defend the worship of saints and angels, are truly frivolous. They allege Gen. xlviii. 15, 16. the angel which redeemed me from all evil, bless the lads. Jacob here was not praying, but conferring his benediction on the sons of Joseph; no one therefore will contend that the words are to be taken as an invocation, but simply as an expression of hope that God, and the redeeming angel as his minister, should bless the lads. Some indeed contend that the angel here spoken of was not a created being; but whether this be p. 591 true, or whether it entered into the mind of Jacob or not, involves another and a far more difficult controversy. They urge also Job v. 1. to which of the saints wilt thou turn? which however may as properly be understood of living saints, as in James v. 14. let him call for the elders of the church, and let them pray over him; where it is not recommended that the dead should be invoked, but that those who are living and present should be entreated to pray for us.

¶32Another opposite to invocation is the tempting of God. Exod. xvii. 7. they tempted Jehovah, saying, Is Jehovah among us or not? Psal. lxxviii. 18, 19. they tempted God in their heart by asking meat for their lust; yea, they spake against God; they said, Can God furnish a table in the wilderness? v. 41. they tempted God, and limited the Holy One of Israel. xciv. 7. yet they say, Jah shall not see, neither shall the God of Jacob regard it. xcv. 7—9. as in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works. Matt. iv. 7. thou shalt not tempt the Lord thy God. 1 Cor. x. 22. do we provoke the Lord to jealousy? are we stronger than he?

¶33A third consists in the invocation of devils, and the practice of magical arts. Exod. xxii. 18. thou shalt not suffer a witch to live. Lev. xix. 26. neither shall ye use enchantment, nor observe times. xx. 27. a man also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death; they shall stone them with stones, their blood shall be upon them. v. 6. the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people. xix. 31. neither seek after wizards, to be defiled with them. Num. xxiii. 23. surely there is no enchantment against Jacob, neither is there any divination against Israel. Deut. xviii. 10—12. there shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer; for all that do these things are <!-- p.592 --> an abomination unto Jehovah. 2 Kings xxi. 6. he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards. Isai. viii. 19. when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter; should not a people seek unto their God? for the living to the dead? xliv. 25. I am he that frustrateth the tokens of the liars, and maketh diviners mad. xlvii. 13, 14. let now the astrologers, the stargazers, the monthly prognosticators, stand up and save thee from these things that shall come upon thee: behold, they shall be as stubble. Jer. x. 2. be not dismayed at the signs of heaven; for the heathen are dismayed at them.⁵ Mic. v. 12. I will cut off witchcrafts out of thine hand, and thou shalt have no more soothsayers.

¶34All study of the heavenly bodies, however, is not unlawful or unprofitable; as appears from the journey of the wise men, and still more from the star itself, divinely appointed to announce the birth of Christ, Matt. ii. 1, 2.

Checked against Junius–Tremellius (Hanau 1603), the Bible Milton cited, off the page images. The rows below were printed above as La errors silently corrected by Sumner. They are not errors: J–T divides these chapters at different points from the KJV, so Milton's numbers are correct in his own Bible and Sumner was converting, not repairing. Method, evidence and the full division table: M4-RUNBOOK §11 and §12.

⚠ The tables above are left as printed rather than rewritten — seven chunks' tables re-keyed by hand is how a transcription error enters. This block governs; where the two disagree, this one is right.

| La (printed) | En (printed) | chapter | J–T | |---|---|---|---| | Isa. lvii. 9, &c. | Isai. lvii. 5. | Isa 57 | J–T's `CAPUT LVII` opens at KJV 56:9 — +4 past KJV 56:12 | | et xliv. 5, &c. | xliv. 10. | Isa 44 | +5 | | Isa. xliv. 12, 13. | Isai. xliv. 18. | Isa 44 | +5 (13+5=18; the English narrows to the second verse) | | et xliv. 20. | xliv. 25. | Isa 44 | +5 | | Num. xxiii. 27. | Num. xxiii. 23. | Num 23 | +4 |