Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	aaron_n	deny_v	err_v	18	3	9.7311	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14900	Balletts and madrigals to fiue voyces with one to 6. voyces: newly published by Thomas Weelkes.	Weelkes, Thomas, 1575 (ca.)-1623.	1608 (1608)	STC 25204; ESTC S103041	2,366,144	144

in that service are lewd persons themselves and so odious and men that are evill bent would not have any punishment inflicted upon sinne and therefore they hate the very minister of justice But seeing that God useth as well good Angels as evill in the execution of his judgments and the place and calling of a Judge is honourable that giveth sentence upon the wicked and seeing it is as pleasing to God to punish a wicked person as to set free the righteous it cannot be an odious thing in it selfe to be a minister of justice Simler 7. Doct. The number of the elect certaine with God Vers. 32. TAke me out of the booke God then hath as it were a booke written wherein all the names of the elect are contained whence it may be concluded and inferred that the number of the elect is certaine with God and none of them can possibly perish Piscator as the Apostle saith The foundation of God is sure and hath this seale the Lord knoweth who are hi● 2 Tim. 2.19 5. Places of Confutation 1. Controv. That it is not lawfull to make images to represent God by Vers. 5. TOmorrow shall be the holy day of Iehovah It is evident then that neither Aaron nor yet Israel did thinke this Idoll to be their God but they thought this tended to Gods honour and they used this only as a visible representation of God the Romanists therefore use but a slender shift when they alleage that they are unlike the former Idolaters Quod stat●● simulachra neque vocent neque exist●ment deos Because they doe neither call nor thinke their images to be gods for no more did the Gentiles thinke that the very idols which they worshipped were their gods they called them all by a figurative speech because they were made to represent their gods likewise those are but vaine pretences which are commonly used by the popish Idolaters Nolum●s à Deo recedere ipsum quaerimus c. his adjumentis imbecillitas nostra sublevatur c. Wee purpose not to depart from Gods service wee seeke and serve him but by these meanes our infirmity is helped c. for all this here the Israelites pretended Gallas See more hereof quest 18. before and Synops. centur 2. error 44. 2. Controv. The Papists proved to be Idolaters like unto the Israelites Vers. 6. ANd offered burnt offerings c. Though the idolatrou● Israelites intended here the service of God yet in as much as they set up an Altar before the golden calfe danced before it and praised it they were very formall Idolaters and idoll Worshippers The Romanists therefore are not here wrongfully charged to worship idols seeing they set them up in their Church before Altars decke them with flowers adorne them with apparell and jewels burne candles before them and incense kneele unto them and knocke their breasts yea they set their similitude of beasts before their images as a dog they dedicate to Rachus an hog to Antonie a Dragon to S. George an Hart to Hubert Gallas 3. Controv. Against the Iewes that boast they came not of Idolaters THe Jewes likewise are here refuted who make their boast Quod ex iis qui idololatria dediti fuerunt non descenderunt That they are not descended of them which were given to idolatry whom Cyril thus confuteth Patres eorum in deserto vitulum conflatilem adoraveru● Their fathers in the desert worshipped the golden Calfe and in the time of the Judges they went after strange gods and under the Kings Judea as well as Israel played the harlot Ierem. 3.8 and committed spirituall fornication 4. Controv. That the Pope may erre Vers. 5. WHen Aaron saw that he made an Altar before it By this that Aaron was seduced and not only made a calfe for the idolatrous people but erected an Altar and proclaimed an holy day we see that even holy men of excellent gifts and high calling erroribus peccatis gravissimis obnoxios are subject to errours and grievous sinnes Piscator Which sheweth the shamelesse pride of them which being neither in calling nor gifts like Aaron yet say they cannot erre B. Babing The Pope is farre inferiour to Aaron who erred at the least he would not challenge to be superiour to Peter who erred in denying his master and after was received when he was reproved openly by S. Paul Galath 2. See more of this Synops Pap. Centur. 1. error 47. 5. Controv. Against the invocation of Saints Vers. 13. REmember Abraham and Isaack c. The Romanists doe urge this place to prove the invocation of Saints who they say being in heaven doe pray for us here in earth But herein they contradict themselves holding that the Fathers under the old Testament were in that dungeon of darknesse which they call Limbus Patrum and so were ignorant of such things as were done in the world but it is evident in this place that Moses doth not make these Fathers Mediators or intercessors for Israel but only presseth and urgeth the covenant which the Lord confirmed by oath unto them 6. Controv. Against merits LYranus further upon this place noteth Allegat merita Patrum Moses alleageth the merit of the Fathers But Moses insisteth only upon the promise which the Lord made to Abraham which was fou●ded upon the Mesiah therefore Non propter patrum merita sed respectus promissi Messia petit he maketh request not for the merits or worthinesse of the Fathers but in respect of the Messias who was promised Simler For neither was Abraham himselfe justified by his workes of merits but by faith as Saint Paul sheweth Rom. 4.3 7. Controv. Against the Lutherans that tolerate images in their Churches Vers. 20. ANd he tooke the calfe Moses did not only restraine the people from worshipping this abominable idoll but he defaceth it and taketh it out of the way which practice and example of Moses sheweth their errour who although they condemne the adoration of images yet thinke they may be tolerated in their Churches But Moses could not indure the sight of this Idoll So the Apostle saith Babes keepe yourselves from Idols Ioh. 5.21 They must not only beware of worshipping them but take heed of the offence that may come by the sight of them Gallas 8. Controv. Against the Popes insolencie that indureth not to be reproved Vers. 21. ANd Moses said unto Aaron c. Though Aaron were appointed of God to be the high Priest yea he was Moses elder brother yet Moses doth no● forbeare him but doth openly reprove him therefore the insolency of the Bishop of Rome is intolerable who holdeth scorne to bee reproved unto whom his clawbackes ascribe so much Vt simille 〈◊〉 ducat ad ●re●m n●m● ei dicat cur facis sic c. That although he should lead a thousand soules to hell none should say unto him why dost thou so Simler Paul rebuked Peter openly who by silence confessed his errour and suffered himselfe to be reprehended 9.

consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image bea●en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui hui● vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è m●dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec